this commences; for we there read, "And Pharaoh charged all his people, with respect to the Israelites, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."

It was, therefore, to prevent the execution of this horrible edict, that the parents of Moses having concealed him, as long as was possible, from the Egyptian searchers, in defiance of the command of Pharaoh, resolved to make a still more daring effort to secure the life of their child. To this they were guided, not by mere natural affection, which, doubtless, many other Israelites possessed as strongly as themselves, but by that firm and simple dependence upon the Almighty, which in all ages, and under all dispensations, is the peculiar and striking characteristic of the people of God. For the apostle to the Hebrews expressly declares this, when he says, that "by faith, Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment." We may learn from this, how entirely our conduct takes its colouring, in the sight of God, from our motives. It is impossible not to conclude, that other Israelites, influenced by strong natural affection, had endeavoured to

elude the command of the king, though whether successfully or unsuccessfully, no notice is taken of it in Holy Writ; but when a single instance occurs in which the same act is performed, not as a mere effort of parental love, but as the fruit of a strong and lively faith, it is handed down as a testimony to the church for ever. So is it with every word of our lips, and every action of our lives; it is not so much what we do, as why we do it, that is recorded in "heaven's chancery." The sinful word or look is the child of the still more sinful thought, and it is the guilty parent that will bring down judgment upon us, if unforgiven. The act of splendid and ostentatious charity to conciliate a world's applause, or the deed of kindness to satisfy a feeling heart, has each its own reward, but not the reward of those, who will one day hear, "I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in." It was the motive, not the act; it was the true and lively faith which produced the deed, it was the love to the Redeemer, manifesting itself in love to our fellow-creatures, that could alone enable the Saviour of the world to say, "Inasmuch as ye have done it unto one of the least of these my thren, ye have done it unto me."

bre

Among the traditions of the Romish Church,

is one so valuable in the lesson it is intended to impart, that we shall venture to insert it here. It is said that St. Martin was one day accosted by a beggar, in terms of deep and earnest supplication, for the relief of his necessities. This man, the very picture of misery, did not apply in vain; the saint immediately gave an alms. Upon this, the pretended mendicant threw off his disguise, and appearing as Satan himself, scoffingly asked the holy man, how he could have been so easily imposed upon. The saint calmly replied, "You are mistaken, if you imagine that I have been imposed upon at all. I never gave the money to you, I gave it, in your person, to the Lord Jesus Christ." This, although it ought not to render us indiscriminate in the application of our charities, is an admirable illustration of the truth, that their value depends upon their motive.

Remember, then, that as yours is a religion of motives, in proportion as these are pure, honest, and of good report; or, in other words, as they are suggested, directed, sanctified by the Spirit of God, so will every deed of charity, and every act of beneficence that flows from them, be acceptable in the sight of him whom you serve, and be recorded against that day, when God shall give to every man every man "according to his

works."

EXPOSITION IV.

EXODUS ii. 4-10.

4. And his sister stood afar off, to wit what would be done to him.

5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.

6. And when she had opened it, she saw the child : and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.

7. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

8. And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

9. And 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.

10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

How providentially is the whole of this little drama arranged. The mother of Moses places the

floating ark among the flags by the side of the river, and leaves her youthful daughter, Miriam, who must have been at that time quite a child, and therefore less likely to be suspected of having any hand in the plot, to watch the event. The daughter of Pharaoh comes down at the precise moment, and to the precise spot. The child, we have been already told, was "goodly," or beautiful, and, as St. Stephen adds, “exceeding fair," which tended no doubt greatly to conciliate the damsel's affectionate interest in its behalf; while its tears (for what can be more touching than an infant's tears?) appear to have determined the matter in its favour, since the inspired writer immediately adds, that Pharaoh's daughter "had compassion on him," and resolved at once to adopt him as her own.

Here, again, mark how the providence of God interferes it was well that an Egyptian should be the instrument to preserve the life of the child: it was well that an Egyptian, capable from her rank and station of having him initiated into "all the wisdom" of her country, should be permitted to superintend his education, that he might be eminently qualified, even in worldly gifts, for the important post which he should one day fill: but it was not well that an Egyptian should direct his opening thoughts, and