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and affecting sense of obligation to him, in the discharge of known duty.

"By faith Moses, when he was come to years," -(that is, arrived to the full maturity of his manhood)-" refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of reward."

An opportunity soon presented itself for carrying his purpose into effect. Being induced, not only by the strong affection which he felt for his brethren, but, as we have reason to think, by a peculiar divine influence, to go out among them; and sympathize with them in their trials; and ascer tain, if possible, what way of relief could be found; he witnessed an affecting instance of the severity and degradation of their bondage.

An Egyptian, in all probability one of the taskmasters, was smiting a Hebrew. The word in the original, where this event is recorded, is the same with that which, in the next verse, is translated "slew." Hence we have reason to think, that the Egyptian was so much enraged with the Hebrew, as to be attempting to kill him. Moses interposed, and rescued the Israelite; and, in the struggle that ensued, took the life of his oppressor.

In proceeding to this extremity, he knew the danger to which he was exposed; and that, doubt less, if any of the Egyptians were near, they would despatch him on the spot. He saw none; and, inflicting what he conceived to be a just punishment on the task-master, by putting him to death, he buried the body in the sand.

We are told in the seventh chapter of Acts, that, in doing this, "he supposed his brethren would have understood how that God, by his hand, would deliver them; but they understood not."

It seems, then, that, although no Egyptians were near, besides the one whom Moses slew, several Israelites were spectators of the scene. What he did, he thought would lead them to perceive the authority under which he acted by an intimation from God himself; and that this deed of just retribution would indicate the more complete deliverance from bondage of the whole nation which, through his instrumentality, the arm of the Almighty was yet to effect.

This is the probable explanation of the conduct of Moses; and shows that his putting the Egyptian to death was not the result of any malicious desire of vengeance. It was no murder. It was a judicial punishment, inflicted by one who understood already, that God had chosen him to be the deliverer of the Israelites; and who supposed that his brethren, by such an act, would understand it also.

They did not understand it. Their minds were not yet prepared for so great an event. The Providence of God was fast ripening the affairs both of the Egyptians and the Israelites, and the character and capacities of Moses, for its consummation. But some years must roll by, ere the fulness of time would come. Moses himself seems to have known this; and hence the caution with which he acted, and the concealment which he wished to throw over the death of the task-master, so far as the Egyptians were concerned.

Wonderful and self-denying man! One of the most striking instances in this respect, which we have on record, of the power of faith! With such a spirit, he entered upon his stupendous and arduous work; and we shall see how, under the blessing of that Being to whom he continually looked for guidance and strength, that work was, at length, accomplished.

How much, my young friend, have you of this faith in God? What does it lead you to do for the cause of Christ, and the good of others? Young as you are, you can do something. As you grow older, who can tell what you may be able to do?

But to act for the cause of Christ, and to do good to others, you must have the self-denial which Moses had. All true benevolence rests on this principle. Selfishness knows nothing of it; but if it ever makes sacrifices, calculates, with a close and mercenary accuracy, just how much will be gained to itself by these sacrifices. It gives up nothing of its own, to promote the welfare of others.

Let not such be your spirit. Learn from the example of Moses, with the divine blessing, to relinquish your ease and indulgence; your amusements and recreations; your conveniences and comforts; and, as you advance in life, your worldly advantages; your intellectual and social pleasures; wealth and honor; the fairest and brightest prospects;-whenever duty calls for the sacrifice, that you may thus glorify God, and do good to your fellow-men. And yours shall be that inconceivable recompense of reward in heaven to which Moses looked forward, while suffering affliction with his brethren, and which he is now enjoying.

CHAPTER V.

Moses flees from Egypt, and is hospitably entertained by Jethro.

The day after Moses put the Egyptian to death, he was again among his brethren, and found two of them striving together in a quarrel. One was so enraged that he was inflicting blows upon the

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other. Moses attempted to interpose, and dissuade them from such shameful and wicked conduct. He inquired of him who did the wrong, why he smote his fellow. He seems to have done this as if acting under authority; and the contemptuous reply was that of one greatly irritated by the interference, and disposed to set it completely at defiance. "Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian?”

This led Moses to fear that the affair was extensively known, and to dread the danger to which he was exposed, both from the resentment of the Egyptians and the anger of the king. Indeed, it was but a short time before it came to the ears of Pharaoh, who immediately took measures to have him apprehended, with the intention of putting him to death.

But he was disappointed; for Moses, either hearing of this, or anticipating it, betook himself to flight, and went to the land of Midian.

This was a memorable epoch in his life. Banished, not only from the royal palace, where he had so long lived in refinement and splendor, but from what he prized far beyond this, the society of his oppressed and degraded brethren, whom he sought to relieve, and with whom he had so lately identified himself and his prospects, he goes a solitary exile to a strange land.

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