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1. Write a short history of Moses.
2. State the circumstances which led to the separation of the kingdoms of Judah and Israel, and the chief events of their subsequent history.
3. Describe the tabernacle of Moses, and the sacred things which it contained.
4. By whom were Damascus, Nineveh, and Babylon taken, and by which of the prophets was the destruction of each foretold?
1. Give a short account of the several appearances on earth of our Lord Jesus Christ after his resurrection.
2. What were the chief subjects of our Lord's predictions? Quote, as nearly as you can, the words of one of them.
3. Name the different members of the family of Herod, mentioned in Holy Scripture.
4. Explain the parable of the labourers in the vineyard.
1. Draw a map of Jerusalem and its vicinity, illustrative of the gospel history.
2. Mention, in the order of time, the chief epochs of Scripture History, and give their dates.
3. Describe, accurately, the ceremonies of the great day of atonement.
4. To what kind of government were the Israelites successively subject?
1. What offices are intimated under the name of "Christ," and how have those offices been fulfilled?
2. What is a type, and what an antitype?
your meaning by a reference to the passage of the Israelites through the Red Sea-the brazen serpent-and the prophet Jonah.
3. In what passage of the New Testament are the following duties most strongly inculcated:-selfdenial, consistency, discretion, discretion, courteousnes, loyalty, and diligence in temporal employ
4. Show from the Holy Scriptures that the Holy Spirit is a person, and ought to be worshipped.
1. "Write a short history of Moses."
The workings of Providence towards his peculiar people, after they had long resided in bondage, required that they should now be led towards the land which had been promised to their progenitor as the possession of his descendants. But the condition to which they had so long been degraded also required that their leader should be a man of no ordinary talents, of no
common capabilities; yet that he should be one of that despised people. At the worst crisis of the oppression of their race, Amram and Jochebed were gladdened with the birth of a son, the circumstances of whose early life excited hopes in his parents that he was destined to higher aims and purposes than those to which any of his oppressed brethren could aspire. Previously to his birth (1571 B.C.) an edict had gone forth from the Egyptian Palace requiring that every male child born to the Israelites should be destroyed. To evade the edict (Exod. i. 22) his mother, Jochebed, concealed the child three months; but finding it impossible longer to secrete her son, she determined to entrust him to the disposal of that God of whom their slavery in Egypt had all but erased the knowledge. She determined upon making an ark of bulrushes, placing the goodly child therein, and committing it to the banks of that river which already should have received his body. At the same time the sister of the child was commanded to watch the ark at a distance. Pharaoh's daughter was seen to pass near the ark; her curiosity was awakened, she ordered her maids to lift the bullrush covering, and there beheld Israel's future leader. The child called forth her sympathy, and she determined to save his life, and adopt him as her son. The name that was found for him was expressive of the condition from which he had sprung. "Mo," water"Oudsche," saved, which, combined, afforded the appropriate appellative, Moses.
Jochebed, for her dependence upon Providence, was rewarded by the return of her child till he was of sufficient age to be admitted into the palace of Pharaoh. During this time, doubtless, his real parentage, the incidents of his birth, and his providential deliverance, formed grateful subjects for his mother to instil into the mind of her child. At length arrived the period
at which he was to be advanced to the noble position of an Egyptian Prince (Exod. ii. 1—10). His education was commensurate with the position to which he had been raised; he was "learned in all the wisdom of the Egyptians, and was mighty in words and in deeds" (Acts. vii. 22).
A gap in the history of the future leader of Israel's host, as related in the Pentateuch, is filled up by Josephus, Philo, and others, with legends highly improbable, and to which little credit can be attached.
At the age of forty he conceived the idea of freeing his enslaved brethren from the Egyptian yoke; "choosing rather to suffer affliction with the people of God than to enjoy the pleasure of sin for a season (Heb. xi. 25). From this passage in his history (Exod. ii. 11), it appears that he deplored the wrongs of his countrymen, and was deeply moved by their afflictions. Actuated by these feelings, on one occasion, he beheld an Egyptian (probably an officer) ill-treating a Hebrew, and in a moment of intense resentment inflicted death upon the oppressor. The next morning afforded him an opportunity of witnessing a strife between two Hebrew brethren. He proffered a friendly remonstrance, but his offices as a peace-maker were met by a rejoinder which at once exposed the perilous position in which he stood were he to remain in Egypt (Exod. ii. 13-15). He therefore fled to Arabia Petræa, and took refuge with a tribe of Midianites. Thus escaped from the vengeance of Pharaoh, he betook himself to a shepherd's life, and married the daughter of Jethro or Reuel, the priest of the tribe with whom he associated himself. The next forty years of his life were passed in this district, till, while tending the cattle of his fatherin-law, a miraculous appearance attracted his notice (Exod. iii. 2-10), and the voice of the God of the Hebrews commanded him to return and accomplish for
his brethren what he had before conceived and vainly endeavoured to execute. On that occasion, however, he followed the dictates of his own passion: but now he was to act as the servant of the Almighty. Aaron, his elder brother, met him, and joined in the mission to their distressed brethren. The Israelites accepted them
in the name of I AM. But their deliverance from bondage was not to be easily accomplished, and ten plagues were brought upon the Egyptians before Pharaoh would allow them to depart. After the Israelites had departed, under the leadership of Moses, the Egyptians pursued and overtook them on the shores of the Red Sea. The waters were divided, and a free passage opened for the Israelites. The Egyptians essaying to follow, were overwhelmed by the return of the waters. When God's people were thus miraculously delivered from the rage of their incensed oppressors, and safely encamped in the Peninsula of Sinai, Moses received, from the top of the mount of that name, the law which, with some additions, became ever after the national code. The next forty years of Moses' life were embittered by numerous untoward occurrences; but the great business which occupied it was that of preparing the people for entering that land which they were to wrest from the dominion of native and warlike tribes. Against these, however, Moses was not destined to lead Israel; he had incurred the just anger of God, and, as a punishment, was deprived of entering that land which was the goal of his, and his people's, fondest and most cherished hopes. Having appointed Joshua his successor, Moses, by the command of God, went to the top of Pisgah, on the east of Jordan, whence he was allowed to behold, though he was forbidden to enter, the inheritance of his people- the Land of Promise. The spot of his burial in the valley of Beth