Pharaoh, and was instructed in all the learning of the Egyptians. He was brought up exactly as if he had been a prince of the royal blood; for the daughter of the king had adopted him as her own son, and educated him as such. It is related by Josephus, that he was received by the king, in default of male offspring, as the heir apparent to the crown. But while such splendid objects were presented, and within the reach of Moses, his mind was occupied with other thoughts and designs. He sympathized deeply with his oppressed brethren, in their grievous afflictions, and was resolved to exert himself for their relief. Indeed, it seems, that he had early received a divine revelation, that he was destined to be the deliverer of Israel from their iron bondage. And he expected that they would be ready to recognize him as such. When he beheld the oppression which his brethren endured, his heart was warmed with indignation; and observing an Egyptian smiting an Israelite, and being a man of great bodily strength, he slew the Egyptian, first looking around to see that there were no persons present who might inform against him; little suspecting that the man whom he rescued from death would bring him into danger, by publishing the fact. But going out the second day, he observed two of the Hebrews striving together. "And he said to him that did the wrong, Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge over us? Intendest thou to kill me as thou killedst the Egyptian?" Upon hearing this, Moses perceived that the transaction of the former day, in which to save the life of a brother he had slain an Egyptian, was known, and would, consequently, soon reach the ears of the king. And in this he was not erroneous in his judgment, for Pharaoh had not only heard the report, but was so much enraged on account of the act, that he resolved to put Moses to death. Probably, he had been growing jealous of him for some time; or he would not have been disposed to proceed at once to extremities, before he knew the exact circumstances

of the case. But Moses, having received timely warning, fled from the land of Egypt, and went into Arabia, into the land of Midian. Having come an entire stranger, and a fugitive, into this country, he sat down by a well. It was so ordered in Providence, that he should come into the neighbourhood of a very wise, pious, and distinguished man, namely, Jethro, the priest, or prince, of Midian. Probably, he united in himself, as was customary in many nations, the highest civil and sacred offices. The daughters of this eminent man, seven in number, in accordance with oriental customs, kept the flocks of their father; and on this occasion, they had driven them to the well where Moses was resting himself; "and they came and drew water, and filled the troughs to water their father's flock. And the shepherds

came and drove them away." Probably there existed some dispute respecting the property of this well, as we find was often the case in the time of the patriarchs; for to those who led the life of shepherds, no other permanent possessions were of much importance: or, this part of the country may have been infested with a set of selfish, unaccommodating shepherds, who "felt power and forgot right;" or, they may have been, for reasons unknown to us, hostile to Jethro and his family. Often the very excellence and wisdom, as well as the wealth and power of an individual, makes him an object of envy with the people around him. Moses, observing the rough and uncourteous treatment of these interesting shepherdesses, by these ill-natured shepherds, immediately interposed; and being a man of courage and prowess, and in the prime of life, he found no difficulty in delivering them from their oppressors; and assisted them in watering their flocks. It seems that this was no singular case, but one of common occurrence; for when they returned home, Reuel, their father, said, "How is it that you are come so soon to day?" Commonly, it is probable, they had to wait until all the other shepherds had watered their flocks and had departed. Their modesty prevented these young women from inviting Moses to accompany them home: and he was not disposed to intrude into the family of a stranger, on whom he had no claims. Reuel, who is here called the father of these young women, was their grandfather; for in Numbers x. 29, Hobab, another name for Jethro, is called the son of Raguel, (doubtless, the same name as Reuel;) when he heard that an Egyptian delivered them out of the hand of the shepherds, and drew water for them to water their flocks, reproved them for being so uncivil as not to bring the stranger to the house; and immediately sent them back to invite the man, that he might receive some refreshment. Hospitality to strangers has been a characteristic of the humblest of the Arabs for four thousand years: no obligation is by them viewed to be more sacred than the duty of hospitality to any fellow-creature whom Providence brings under their protection. Moses was, therefore, kindly received as a respected guest by this amiable family. And the occurrence which brought them to an acquaintance with each other, was attended with very interesting consequences to both parties. One of these young shepherdesses had charms to attract the attention and fix the affections of a man who had been educated in all the learning of Egypt, and had been accustomed to live in all the luxu ries and splendours of Pharaoh's palace. Moses, however, had received that wisdom from above which teaches a man the emptiness of all earthly greatness, and which led him to see that more true pleasure is found in retirement, in pious solitude in the wilderness, than in all the pomp and wealth of a royal

court. Finding himself an exile from Egypt, and not foreseeing when he should be able to return thither with safety, he was content to take up his abode in the hospitable mansion, and with the agreeable family on which he had alighted; and his affection for Zipporah, the daughter of Jethro, being reciprocated, he was united to her in marriage; and she bare him a son, whom he called Gershom, which means, A STRANGER HERE: for he said, I have been a stranger in a strange land. She also bore him another son, whom he named Eliezer, THE LORD IS MY

HELP.

SECTION II.

MOSES SOJOURNS IM MIDIAN FORTY YEARS-RECEIVES HIS COMMISSION FROM GOD TO GO AND DELIVER THE PEOPLE OF ISRAEL FROM THEIR CRUEL BONDAGE-THE STRONG RELUCTANCE OF MOSES OVERCOME HE IS EMPOWERED TO WORK MIRACLES-AARON IS ASSOCIATED WITH HIM IN THE COMMISSION.

HERE, in a country much retired, and to this day very little known, Moses spent forty years of his life; not in idleness, for he kept the flocks of Jethro, his father-in-law; and doubtless, acquired stores of wisdom from a contemplation of the works and ways of God; and from more direct intercourse with the Father of his spirit by prayer and holy communion. While, in this retirement, it has been supposed by some, that he wrote the book of Genesis, and perhaps the book of Job. But this is mere conjecture, and possesses no strong degree of probability; for it is by no means certain that alphabetical writing was at this time discovered; and as to leisure, he had enough of it in the forty years which he spent in the wilderness; and there he had access to all the traditions which had been handed down through the patriarchs; from which sources of information he was cut off, while resident in Arabia. Indeed, Moses seems to have relinquished all idea of returning to Egypt; and probably had abandoned the expectation, that he was destined to be the deliverer of Israel from oppression and bondage; until the Lord appeared unto him in the burning bush, at Mount Horeb. These appear to be at least probable inferences, from the reluctance which he manifested to be commisioned to go to Pharaoh, and to his brethren, with a message from Jehovah.

The account of this remarkable transaction is as follows: "And the angel of the Lord (Jehovah) appeared unto him in a flame of fire out of the midst of a bush; and he looked, and behold the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called to him out of the midst of the bush, and said, Moses, Moses, and he said, Here

am I. And he said, Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look upon God. And Jehovah said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their task-masters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now, therefore, behold the cry of the children of Israel is come up unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel out of Egypt." Moses was much disturbed with this extraordinary manifestation and commision, and was by no means inclined to undertake so arduous a work. His objections originated partly in the low opinion which he entertained of his own abilities, and in some degree of culpable distrust of God. He said, "Who am I that I should go unto Pharaoh, and that I should bring the people of Israel out of Egypt?" But God said, "Certainly I will be with thee." And told him that it should be a sign unto him that he was sent, "that on that very mountain ye shall serve God, when thou hast brought forth the people out of Egypt." But Moses continued to excuse himself; and alleged that when he came to the children of Israel, they would ask the name of the God by whom he was sent; "and," said he, "What shall I say unto them?" And God gave unto Moses this name, I AM THAT I AM; or, as it might be rendered, I WILL BE THAT I WILL BE; "And God said unto Moses, Thou shalt say to the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations. Go and gather the elders of Israel together and say unto them, The God of Abraham, of Isaac, and Jacob, appeared unto me, saying I have surely visited you, and seen that which is done unto you in Egypt. And I have said, I will bring you up out of the affliction of Egypt; and they shall hearken to thy voice, and thou shalt come, and all the elders. of Israel unto the king of Egypt; and ye shall say unto him, the Lord God of the Hebrews hath met with us; and now let us go three days journey into the wilderness, that we may sacrifice to the Lord our God. And I am sure the king of

Egypt will not let you go; no, not with a mighty hand; and I will stretch out my hand, and smite Egypt with all my wonders, which I will do in the midst thereof; and after that he will let you go. And I will give the people favour in the sight of the Egyptians; and it shall come to pass that when ye go, ye shall not go empty. But every woman shall borrow (ask) of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters, and ye shall spoil the Egyptians."

Here it may be proper to remark, that the king from whose anger Moses fled, was before this time dead, and who was his successor we are not informed; but this we know, that he was raised by the providence of God to the high station which he occupied, that in him the divine power might be manifested, and the name of God declared throughout all the earth. All the kings of Egypt were called by the name of Pharaoh, for many generations, although they might be of entirely different families. This man has been rendered conspicuous by the obstinacy which he manifested in refusing to let the people of Israel go, notwithstanding the wonders which were wrought before his eyes, and which he must have been convinced, nothing but the power of God could produce. His history is also remarkable for the dreadful overthrow which he met, when pursuing after the Israelites, in the Red Sea.

Moses still discovered strong reluctance to be sent on this arduous work; and alleged, that his words would not be believed; on which the Lord changed the rod which he held in his hand into a serpent, and back again into a rod; which sign he was directed to exhibit in Egypt, that the Israelites might believe that the God of their fathers had sent him. He then directed him to put his hand into his bosom, and his hand instantly became white as snow with the leprosy, when he took it out; and again he was ordered to put it into his bosom, and on taking it out, it was as instantly restored to its natural state. And he said, if they will not believe the first they will believe the latter sign. And if they continued obstinate in their incredulity after the exhibition of both these signs, Moses was directed to change the water of the river into blood. Moses now pleaded his want of eloquence, as a reason why he should not be sent, saying, "I am slow of speech and of a slow tongue." "And the Lord said unto him, who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? Have not I the LORD? Now, therefore, go, and I will be with thy mouth, and teach thee what to say." The extreme reluctance of Moses to engage in this expedition was still further manifested; for he now began to supplicate, that the