death, she formed a scheme of exposing him upon the waters. She accordingly constructed an ark, or floating machine, of rushes; and having disposed of him in it, and covered it over for security, she placed it carefully near a bank of the Nile among the flags; that it might not be carried away with the stream. At the same time her daughter stood at some distance to observe the event: and see what would become of her infant brother. It was now early in the morning; and it happened that Pharaoh's daughter, with several female attendants, came down towards the side of the river to bathe herself. As she came near, she perceived the ark among the flags, and ordered one of her maids to fetch it out of the water. She opened it herself, and to her surprise perceived the child, which immediately wept. This providentially touched the heart of the king's daughter. It is one of the Hebrew's children, says the princess: and at the same. time intimated her compassion. The child's sister, who stood by, took hold of this favourable opportunity; and desired to know, if she might go for an Hebrew nurse; that the infant might be preserved, towards whom the

1 And

princess had shewn such compassion. Pharaoh's daughter said unto her, Go. And the maid went and called the child's mother.

Here

we see an amazing concurrence of circumstances; and those of great moment, and highly interesting; which could not be the effect of chance. They were certainly brought about by that divine wisdom, which can influence our hearts, and order our goings, and make us subservient to the will of God. Which often makes use of a series, and evolution of events, simple in themselves and obvious, but wonderful in their texture and combination, towards the accomplishment of his high decrees.

When the very mother of the infant was thus covertly introduced to be his nurse, Exod, ch. ii. ver. 9. Pharaoh's daughter said unto her, Take this child away and nurse it for me, and I will give thee thy wages. And the woman took

the child, and nursed it.

V. 10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her And she called his name Moses: and she

son.

1 Exod. ii. 8.

2 There are some very curious extracts from the ancient Egyptian histories concerning these events, which have been

said, Because I drew him out of the water. For • Mo and Mos, in the ancient Fgyptian tongue, as well as in other languages, signified water. Thus we see, through the disposition of Providence, a helpless and forlorn child rescued from a state of death; and, after having been in a wonderful manner restored to the bosom of the mother, who had exposed him, we find him at last brought to a state both of security and honour, being adopted into the family of Pharaoh. But this station, though it ensured his safety, yet was rather unfavourable to the purposes for which he was designed.

He

might, by these means, become learned in all the knowledge of the Egyptians; but at the same time he was liable to be initiated in their

transmitted by Artapanus. These, though mixed with fable, afford very interesting intelligence. See Eusebius Præp. Evang. 1. ix. p. 434.

2

* Το γαρ ύδως μως ονομάζεσιν Αιγυπτιοι. Philo in Vita Mosis, 83.

v. 2.

p.

Το γαρ ύδως μου ονομάζεσιν Αιγυπτιοι. Clemens Αlex. 1. 1. p. 412.

Το γαρ ύδως μου οι Αιγύπτιοι καλεσι. Josephus Antig. 1. 2. c. 9. p. 100. see also contra Apion. v. 2. 1. 1. p. 465. Mav. Clemens expresses it Möu; and it is to be found still in the Coptic. See Lexicon Copt. p. 57. published by Mr Woide wor. He is therefore very rightly stiled Mauros, Mousus by Artapanus. Euseb. P. E. 1. 9. p. 432.

I

rites and religion, and forget the God of his fathers. His being adopted by the chief princess of Egypt would give him influence and authority to succour his brethren; but it might possibly take away the inclination. But these evils were remedied, and all these fears rendered abortive, by the zeal of Moses for that deity, by whose blessing he had been preserved. His faith was so lively, that when he came to years, he 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. This we may well suppose was owing to the private instructions of Jochebed his nursing mother; by whom he must have been thoroughly informed of his own history, and the history of his forefathers; and have been confirmed in the belief of the One True God. He had likewise intimations

2

of his calling; and of the great purposes for which God had raised and preserved him. This seems to have been uppermost in his mind; and to have created in him an undue patience to have the great work effected. When therefore he had given up all right of adoption, and sacrificed every view of Egyp

1 I Hebrews xi. 24, 25.

→ Exodus vi. 20.

I

grandeur; he went over to his brethren, and waited for the time of their deliverance. The burdens, under which they groaned, excited his compassion: and when he one day spied an Egyptian smiting (or as some interpret it killing) an Hebrew, he slew the Egyptian, and hid him in the sand. For he supposed his brethren would have understood how that God by his hand would deliver them; but they understood

not.

And they might well mistake his intention in the deed; for it does not seem to have proceeded from God. The action might be just, but was not prudent. He appears to have acted without command, and was certainly wrong in his opinion, if he thought that it was an arm of flesh, and his own particular prowess, which were to effect the deliverance of Israel. By this one mistake his whole purpose was ruined; and all views of freeing his brethren, as far as human foresight could judge, were intirely at an end. The consequence was such as no human power could remedy. The very persons, for whose sake he had acted, were the first to betray him. They refused his arbitration, where he more properly interfered;

* Exodus vi. 11.

2 Acts vii. 25.