moving to another country. They stated nothing but what was true, but they did not disclose the whole truth. They were under no obligation to do it. What they said was in conformity with the divine direction, and was doubtless intended to draw out the real character of Pharaoh, and let the justice of God be more strikingly manifested in the judgments which would be inflicted on him and his people.

The king would not listen to the request, made thus respectfully, and without any reproaches or threatenings. Indeed he seemed as if he had not heard it at all. For, entirely disregarding the important object which they asked permission to pursue, he charged Moses and Aaron with acting in defiance of his authority, and endeavoring to produce disobedience to his orders among their countrymen. "Wherefore do ye, Moses and Aaron, let," (or hinder,) "the people from their works? get you unto your burdens. Behold, the people of the land now are many, and ye make them rest from their burdens."

Pharaoh still dreaded the increase of the Israelites. They were, it seems, a great people, notwithstanding the measures which he had adopted, by oppression and severe labor, to diminish their numbers. And he feared they would become even more numerous and formidable, if they were permitted to have a respite from their toils.

Dismissing Moses and Aaron from his presence, he began a course of still more severe and vindictive measures. He was doubtless prompted to this by the request which had just been made. It roused the evil passions of his soul. It led him to show forth, in a stronger light, the hateful character of the tyrant and oppressor. The same day, that he might lose no time in accomplishing his cruel purposes, he issued a new decree. He commanded the Egyptian task-masters, and the officers that acted under them, who were Israelites, to furnish the people with no more straw, (as had, heretofore, been the custom,) with which to make the brick that they were required to have ready at certain times and places, in obedience to the orders of the king.

This straw was mixed up with the clay, and kneaded into it, for the sake of making its parts adhere to each other more closely. Dr. Shaw, a modern traveller, describing the bricks found in one of the Egyptian pyramids, says that the composition is a mixture of clay, mud, and straw, slightly blended and kneaded together. And Sir John Chardin informs us, "that eastern bricks are made of clay, well moistened with water, and mixed with straw, which, according to their way of getting the grain out of the ear, is cut into small pieces by a machine which they make use of instead of a flail for threshing."

It is supposed by some, that the straw was also used for fuel in burning the brick. For in many countries of the East, there is such a scarcity of wood, that dried vegetables, grass, straw, and any light and combustible plants, form their common articles of fuel. This illustrates the meaning of what our Saviour said; "Wherefore if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, 0 ye of little faith?"

However this may be, for one or the other purpose, or for both combined, the straw was an important article in the making of the brick; and the withholding of the usual supply of it to the Israelites, added greatly to the severity of their labor. "Let them go," said Pharaoh in his orders to the task-masters and their officers, "and gather straw for themselves." This they were obliged to do by going in parties throughout all the land of Egypt, and gathering stubble in the fields, to use instead of straw. Much time and toil were expended in doing this, and yet the number of bricks which they were required to furnish, was not lessened but increased.

"The tale," (or amount,)" of the bricks," said the king, "which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof: for they be idle; therefore they cry, say ing, Let us go and sacrifice to our God. Let there

more work be laid upon the men, that they may labor therein; and let them not regard vain words," -the false and idle speeches with which Moses and Aaron are endeavoring to stir up discontent and insurrection among them.

These severe orders were speedily made known, by the task-masters and their officers, to the poor oppressed Israelites, and no forbearance, or indulgence, was used in enforcing them.

One act of injustice leads on to another. In pursuance of his object, to harass and weaken those whom he held in bondage, the tyrant, as we see, becomes yet more tyrannical, as soon as he fears the approach of any obstacle that may stand in the way of his designs. Having wronged the Israelites most grievously, he is ready to inflict upon them still deeper wrongs, that they may find no means of escape from his oppression.

Sin is alike in every human breast, in the high and the low, the old and the young. If you have wronged any one, and do not immediately repent of it, and set about making redress, you will be prepared, nay, you are prepared, to act still more unjustly and wickedly towards such an individual. You cannot tell the length to which your evil passions may lead you to go, in such a course, nor the dreadful wrongs that you may, at last, perpetrate. Such was the course of Pharaoh. Such is the course of all who become hardened in doing wrong to

others. Pray, my young friend, that it may not be yours. Repent of all the wrong that you have done, or are doing. Delay not to make reparation for it to the utmost. Do justly, love mercy, and walk humbly with God!

CHAPTER XII.

The task-masters unjustly reproach Moses and Aaron. A new communication is made to the Israelites.

While the task-masters were urging forward the Israelites with unabated rigor, and requiring them to furnish the daily quantity of brick that was prescribed, their own countrymen, (the officers who were set over them,) were beaten for not seeing that this work was fully done. Feeling the gross injustice of such treatment, and the wrong that was inflicted on the Israelites, they came to the king, and expostulated with him, saying, "Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick and, behold, thy servants are beaten ; but the fault is in thine own people." They probably supposed that there was some mistake, or deception, practised upon them, with regard to