the Israelites, a resistless sceptre. But the time was at hand when the pride of this haughty tyrant was to be humbled, and the divine majesty and justice illustriously displayed in his downfall.

The King of kings and Lord of lords is mightier than all the potentates of the earth. He raises up and puts down whom he pleases. None can resist his power, or defeat his designs. What do you think, my young friend, of being entirely in the hands of this great and holy God, to do with you as seemeth best in his sight? How do you feel to wards him in this respect? Do you bow in humble submission to his rule over you? Is it a source of comfort to you, that he reigns every where,— over you, and over the whole universe of created beings? In no other state of mind can there be any true peace. To be discontented and restless, to complain and murmur against the government of God and his dealings with you, is to show yourself his enemy; and, if such a temper is cherished, you must be, at last, the object of his terrible and unchanging displeasure. "Fear him, who after he hath killed, hath power to cast into hell; yea, I say unto you, fear him."

CHAPTER XI.

Moses, Aaron, and the elders of Israel appear before Pharaoh. He disregards their message, and oppresses the Israelites more severely.

It was not long before Moses and Aaron, with the elders of Israel, sought admittance into the presence of the king of Egypt. They succeeded in obtaining it; and it was doubtless attended with the ceremonies which were usual on such occasions. Pharaoh sat on his throne in all the pomp and splendor of royalty. His officers of state surrounded him; and an intense curiosity prevailed, to know what could be the object of the Israelites in desiring the interview.

Being permitted to disclose it, Moses and Aaron addressed the king in this unexpected language: "Thus saith Jehovah, God of Israel, Let my people go, that they may hold a feast unto me in the wilderness."

It was a bold and authoritative demand. They who made it knew from whom it came, and the divine commission under which they acted in presenting it. Their manner was respectful, but fearless and dignified. It must have struck the proud monarch of Egypt with great astonishment, and

roused his resentment at what he considered the presumption of those who dared to make it. They were his bondsmen, and what had they to do with this strange God of whom they spake, or with leaving the country and their labors, that they might go afar off to worship him in the wilderness. He had not even heard of this God, the God of their nation. The awful name sounded strangely in his ears. Who is Jehovah,” said he, that I should obey his voice to let Israel go? I know not Jehovah, neither will I let Israel go."

The reply was simple and urgent. "The God of the Hebrews hath met with us; let us go, we pray thee, three days' journey into the desert, and sacrifice unto Jehovah our God; lest he fall upon us with pestilence, or with the sword."

It was proper that they should seek this distant and retired place for such a purpose. The very animals which they would offer up in sacrifice were held sacred by the Egyptians; and it was not to be supposed, that they would be permitted to conduct this worship in the midst of a people whom it would so grievously offend. The command, too, came from that Being whose divine authority they acknowledged, and whose displeasure, if they failed to obey him, they had reason to dread in its most terrible forms.

They did not, indeed, unfold their great and leading object of entirely forsaking Egypt and re

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."