LIBRARY PRiNCETONf N. J. No. Shelf, Sect.G^ .., j,. ^ -^.^. .^. No. Book, 44^ ► LECTURES BIBLICAL HISTORY COMPRISING THE LEADING FACTS FROM THE CREATION TO THE DEATH OF JOSHUA. TO PROMOTE AND FACILITATE THE CAREFUL READING OF THE SACRED SCRIPTURES, AND ADAPTED TO THE USE OF FAMILIES, BIBLE CLASSES, AND YOUNG PEOPLE GENERALLY. By WILLL-LM NEILL, D. D. PUBLISHED BY WILLIA?.I S. INI ART TEN, 'jiiLADKLniiA, 37 South Seventh St. — New York,23 Centre Street. 1846. Entered according to the act of Congress, in the year 1846, by WILLIAM S. MARTI EN, in the office of the Clerk of the District Court for the Eastern District of Pennsylvania. CONTENTS, LECTURE I. The Creation of^the world 13 Completed in six days 14 Mankind — distinguished by the Divine image, and invested witii dominion over the other creatures 16-1 8 Marriage instituted 19 LECTURE II. The Garden of Eden— its locality 20 Description of— by Milton 23 Industry enjoined 24 The Sabbath instituted 25 The Covenant of Works 26 Its violation, the introduction of sin, involving the whole hu- man race 27, 28 Objection considered 29 LECTURE III. The Apostasy — conjectures about — the account of Moses the most rational 30, 31 The temptation by Satan, in the form of a serpent 32-34 The heinousness of the first sin, and its consequences 37, 38 CONTENTS. LECTURE IV. The offerings of Cain and Abel— tlieir occupations and char- acters, 39-43 Animal sacrifices — their design to prefigure the death of Christ, 44, 45 Cain, a Deist — Abel's faith in the Atonement 46, 47 LECTURE V. Seth's birth and piety — first visibility of the Church, in the days of Enos — Enoch translated — Adam dies 43-55 Longevity of the Antediluvians 56 LECTURE VL The Deluge — the wickedness of men — Noah prepares the ark — its dimensions and preservation — the Divine for- bearance — the universality of the flood 57-Gfi LECTURE Vn. The covenant with Noah — his piety and thank-offering — the rainbow — a beautiful phenomenon, and token for good to the world 67-76 LECTURE VIII. Noah's prophecy, death, and character — practical reflections. 77-85 LECTURE IX. Tower of Babel — confusion of languages, and dispersion of the people 66-94 LECTURE X. The calling of Abram — its design— the glory of God, and the good of Mankind 95-104 CONTENTS. LECTURE XI. The Abrahamic covenant — its nature and design — circum- cision its seal lOo-l 12 LECTURE Xn. Abraham's faith tried, by the virtual sacrifice of his be- loved Isaac — a type of the death of Christ — believers the children of Abraham 112-120 LECTURE XIII. Incidents in the life of Isaac — the death of his mother — marries Rebecca, the daughter of Bethuol — his con- templative habits — blessed as his father had been. . . . 121-126 LECTURE XIV. Life of Jacob — his sin in supplanting Esau, in which he was countenanced by his mother — Providence vindi- cated in this matter 130-137 LECTURE XV. Jacob's vision on his way to Mesopotamia — a symbol of divine Providence — his stay in that country — the reconciliation between him and Esau, after many years' separation 138-145 LECTURE XVI. Joseph hated, and sold by his brethren — his amiable spirit — his prophetic dreams — the base conduct of his bre- thren 146-156 LECTURE XVII. Joseph's elevation at the court of Egypt — his divine skill in the interpretation of dreams, gives him favour — his wise counsels, in regard to the approaching fa- mine, 156-167 1* - CONTEXTS. LECTURE XVIII. Joseph makes himself known to his brethren, and sends for his father — his charge against his brethren for stealing his cup, not justifiable — Judah pleads for Benjamin's return, 168-178 LECTURE XIX. Jacob and his family go into Egypt — settle in Goshen, and there the Patriarch dies, after blessing his sons.. . 180-190 LECTURE XX. Jacob's funeral — Joseph's filial affection, and peaceful death, after requesting that his bones might be carried into Canaan 191-200 LECTURE XXI. The birth, and miraculous preservation of Moses — the cruel edict of Pharaoh, under which he was born — adopted by Pharaoh's daughter — a special Providence manifested in his case 201-210 LECTURE XXII. Moses flees into Midian — declining the honours of an earthly court — attends the flocks of Jethro a prince of Midian 211-217 LECTURE XXIII. Moses receives liis commission, at Iloreb — the burning bush seen there, a symbol of the Church — receives a token that God will be with him — Aaron joined with him in the commission 220-228 LECTURE XXIV. Moses and Aaron proceed to execute their commission, for the deliverance of their brethren from Egyptian bon- dage — all obstacles in their way removed by the power of God 229-238 CONTENTS. LECTURE XXV. The Passover instituted — a type of redemption by Christ — its analogy to the Lord's Supper 239-244 LECTURE XXVI. Various particulars connected with the exit from Egypt — the Israelites borrowing from the Egyptians explained — Joseph's bones carried to Canaan — the Egyptians drowned in the Red sea 245-253 LECTURE XXVII. Occurrences between the Red sea and Mount Sinai — the murmuringsof the people rebuked — Moses intercedes, and is encouraged, and sustained by Aaron and Hur, 256-263 LECTURE XXVIII. The law given, and the Sinai Covenant instituted — three kinds of laws given — the covenant, its nature, and de- sign differing from the Abrahamic 265-274 LECTURE XXIX. The tabernacle erected, and the Jewish ministry instituted — and how it differs from the Christian ministry .... 275-283 LECTURE XXX. Presumption and rebellion punished, in the case of Nadab and Abihu — seventy elders appointed to assist Moses — ten commissioners sent out to survey the land of Canaan — the people discouraged — the case of Korah and his company 284-292 LECTURE XXXI. The brazen serpent, a type of Christ — the fitness of the type — its proper use and import — practical lessons. . 294-303 CONTEXTS. LECTURE XXXII. The character and prophecy of Balaam — his mysterious conduct — the love of gain his ruling passion, and ruin 305-312 LECTURE XXXIII. The death of Moses, Aaron, and Miriam — Joshua's desig- nation, as successor of Moses, by imposition of hands. 314-324 LECTURE XXXIV. The conquest of Canaan, under Joshua, by divine au- thority — the fact unquestionable — the awful dispensa- tion vindicated — no justification of aggressive war. . 324-333 LECTURE XXXV. The conduct of Joshua, a fine example to men in power — his patriotism, piety, excellent counsels, and peace- ful death 334-343 PREFACE. The substance of these Lectures formed a part of the instructions given to a Bible Class, which the author had the pleasure of con- ducting, when minister of the sixth Pres- byterian church, Philadelphia, of which the Rev. Dr. Joseph H. Jones is now pastor. They were favourably received, at the time, and deemed by some, worthy of preservation in a form more permanent and convenient, than that of manuscript. Nor were they, altogether, without effect. The class increased in num- ber; the meetings were anticipated with in- terest ; and an unusual desire was manifested, to become intimately acquainted with the facts and doctrines of the insjnred volume. These notes, with some modification, were subsequent- ly used, also, in a course of Sabbath evening exercises, delivered to the students of Dick- inson College, when the author was connected with that institution. After lying by for seve- ral years, in danger of becoming waste-paper, 10 PREFACE. they are now published, in the humble hope that they may be acceptable and useful to those who search the Scriptures, that they may become wise unto salvation, through faith in Him, of whom Moses and the Prophets wrote. In preparing the matter embodied in this lit- tle volume, there has been no attempt at any thing elaborate or novel. The sole object has been, to present the truth in simplicity and plainness, so that the reader will find no diffi- culty in getting at the meaning. The aim, throughout, has been, to combine exposition with the suggestion of practical lessons; to elucidate, where explanation seemed necessa- ry, with as little expansion as possible ; not to comment on every thing that occurs, but to explain and vindicate a few of the most re- markable facts and doctrines exhibited in the sacred text; to trace the early and brief his- tory of the Church; to bring into view her form of government and rites of worship ; to notice the changes made therein, from time to time ; and, particularly, to show the faithful- ness of God, in fulfilling to her his promises, in protecting her, and in augmenting her ad- vantages, increasing her numbers, and extend- ino- her influence through successive genera- tions, for the accomplishment of his great and gracious designs respecting our guilty race. The biography of the Patriarchs have not PREFACE. 11 been given, except, in so far as was deemed necessary to -unfold the divine providence, as carrying into effect the stipulations of the covenant with Abraham respecting the king- dom of our Lord, the seed, in which all the families of the earth are to be blessed. Some incidental marks of the divine origin and authority of the Bible, have been pointed out, in passing ; but for the most part, the critical or fastidious reader will find little here to at- tract his attention. We have written, mainly, for the serious inquirer, who is in good earn- est, seeking the way of life, that he may walk therein, and find peace and acceptance with God. The work is put forth with no lofty preten- sions, or sanguine expectations, but as an humble contribution to the cause of revealed religion; as the author's honest testimony to the truth and excellence of the Bible. It is de- signed, chiefly, for young readers, who are be- ginning to ask, what is truth, and where shall we find it ? It is intended to direct their atten- tion to that blessed Book, in which they will find the maxims of unerring wisdom, and the words of eternal life. From the moderate size of the volume, as well as from the variety of its contents, it may be deemed a convenient manual for family use. In meetings for social worship, in the absence of ministers, a lecture PREFACE. may be read, as a part of the religious services. And in the Bible Class, that most important institutimi in its hearing on the future prospects of the Churchy it is hoped, that one of these short lectures may be read to advantage when deemed appropriate, without interfering with the appointed and usual exercises. In this age of light reading, and when books are made, in many instances, more for attrac- tion, than for the advancement of truth and good morals, it seems important that the minds of our children and youth should be well im- bued with the principles of true religion, and put on their guard against the seductive influ- ence of that trashy and licentious literature, that is constantly issuing from the press, and solicitinor their favourable res^ard. That this humble volume may contribute, in some small measure, to so great and desirable an object, is the fond hope and earnest prayer of the author. Philadelphia, April, 1846. LECTURES ON BIBLICAL HISTORY. LECTURE I. THE CREATION. In the beginning God created the heaven and the earth. Genesis i. 1. This portion of holy writ is called Genesis, becanse it contains an account of the origin of men and things. It stands first in the Pentateuch, or five books of Moses; which he wrote towards the close of his life, under the guidance of the Providence and Spirit of God. When the sacred writings were collected into one volume, or roll, after the return of the Jews from the Babylonian captivity, Ezra, or some other inspired writer, probably, added some small matters to what Moses had written; but that Moses was the autlior of these first five books of the Bible, we have, at least, as much evidence, as can be produced that Ho- mer wrote the far famed IHad and Odyssey, or that Cicero was the author of those eloquent orations, and other admired productions, which have long been at- tributed to him. The history comprised in the book of Genesis, stretches through a period of about 2360 years. Hence, it is evident, its historical notices must be very concise, and that many events are passed over in silence, as not essential to complete the design of the historian. This dense and comprehensive bre- 2 14 LECTURES ON BIBLICAL HISTORY. vity, which characterizes the whole of the inspired oracles, is a wise appointment of Providence, as it keeps the Bible from swelling into an inconvenient size, and renders the possessing of it more easy to persons in the iiumblest walks of life. The first and greatest event recorded in the book of Genesis, is the creation of this world, with its inha- bitants, and those heavenly bodies connected with our earth, and, together forming what is called the solar system. An evil spirit, or a fallen angel, tempted our first parents to sin; and in the book of Job it is said, "the morning stars sang together, and the sons of God shouted for joy, when the foundations of the earth were laid.'' Hence we may conclude, that angels existed before this world was created; and that the Mosaic account of creation relates only to this earth and those planets with which it is closely connected. The inspired penman, as might be expected, refers us to God Almighty, as the creator and disposer of all things. " In the beginning, God created the heaven and the earth.'' And this divine work of creation, was progressive. One part succeeded another in beau- tiful order, till the whole was completed. The rough materials were, at first, intermixed. The original ele- ments, ^re, air, earth and ivater, lay in a confused state — called, by some philosophers, a state of chaos. This may be what Moses intends by the expression, ^'and the earth was without form and void; and dark- ness was upon the face of the deep." On the first day of the creation week, the Spirit of God moved, or, as the place may be rendered, brooded on the face of the waters, or confused mass, and the first effect was the production of light, to such a de- gree, probably, as to render objects visible. The ease with which this effect was produced, by the Divine Architect, is expressed in language, as suhlirne as it is concise: " God said let there be light, and there was light." The light was called dai/, and the darkness nighi. On the second day, a firmament was constituted: LECTURES ON BIBLICAL HISTORY. 15 By this is meant, probably what is now called at- mosphere — that elastic fluid, wliich encompasses the earth, extends from its surface some tiiirty or forty miles, and which is of sufficient strength to sustain vapour and clouds; those waters, in the vapour form, which are said to be above the firmament, or expanse, whence tlie rain distils to refresh the animal and vege- table kingdoms. On the third day, the waters on the surface of the earth were drained oft', and confined within their des- tined limits. Hence originated the numerous seas, rivers, and rivulets, which diversify the face of the globe, and conduce largely to the comfort and conve- nience of both man and beast. The land, thus pre- pared, was stocked with grass, trees, and fruits; and we must suppose these were produced at once, in a state of maturity, otherwise the animal race, which were brought into being within a short space of time, would have been destitute of food. On the fourth day, lights were planted in the firma- ment, or expanse. Two great lights are spoken of, diff'ering, however, in size and splendour. By the greater of the two, which was destined to rule the day, the sun is supposed to be intended; and by the less, the empress of night, the moon, is doubtless meant. Astronomy teaches us that the moon is an opaque body, or only a reflector of the sun's light; and it has been more than insinuated, that the sacred historian speaks incorrectly, when he calls her a light. Moses undoubtedly had some knowledge of astrono- my, for he was well versed in the learning of Egypt; but as he was writing a plain narrative, intended for the use of mankind generally, he deemed it proper to represent things of this sort according to their appear- ance, and to adapt his style to the capacity of the illi- terate, leaving the learned to make their own com- ment on his simple^ unvarnished text. And in so doing, we think he did wisely. All that is said of the other heavenly bodies is expressed in three words, "The stars also!'' Another instance of unrivalled sublimity in sentiment, where a stupendous efl^ect is 16 LECTURES ON BIBLICAL HISTORY. produced witli a facility wliich bespeaks Omnipo- tence, as the elBcient cause. By the stars are proba- bly meant, not only the fixed stars, which are innu- merable, and of immense magnitude, but, also, the primary planets with their respective satellites. It is not afiirmed, in the Mosaic history, that these great and uumerous bodies were made merely for the ac- commodation of this earth. They may have been created simultaneously with our globe, may be con- nected with it, and prove a convenience to it, in more ways than one, and yet be inhabited by intelligent beings, and answer ends in the kindom of Jehovah, far above our conceptions. On the fifth day, fowls and fishes were made; — "the great whales, with every living thing, that inha- bits the water, and every winged fowl and its kind.'^ It is remarkable that the short narrative of Moses leads us to think that these two kinds of animals were formed of the same sort of matter. And this opinion is rendered highly probable, by the striking similarity observable in their flesh, and particularly in their cor- poreal organs and mode of travelling in their respec- tive elements. On the sixth day, land animals, and the human spe- cies were created. Of inferior animals, three classes are mentioned, viz., beasts, cattle, and creeping thing, i. e. wild and intractable creatures of the forest; — domestic creatures which subserve the interests and convenience of the human race; and all manner of serpents and reptiles. And last of all, man was form- ed, and introduced into the world as a prince into a palace richly furnished for his reception. "And God said, let us make man in our image, after our like- ness; and let him have dominion," &c. Three things are noticeable in this passage, as conveying an exalt- ed idea of the dignity and superiority of the human kind over all other orders of animated nature. First, the language is that of consultation: "Ze/ us make man:^' indicating the importance of the work, or of the creature to be formed. But with whom does the Creator consult on this occasion? With the angels, LECTURES ON BIBLICAL HISTORY. 17 say the modem Jewish rabhis. Not so, we think. Creation is a divine work; the exclusive work of Je- hovah alone. And to suppose him to ask the counsel or aid of any of his creatures, is a reflection on the majesty of his character, and the self-sufliciency of his power. Besides this notion does not accord well with what follows: "So God created man in his own im- age," not in imitation of an original, compounded of the divine and the angelic natures, but, ^-in the image of God alone, created he him." Some critics say this language is employed in compliance with the usual style of earthly potentates, who, in their public edicts, are wont to use the plural, we, us, and our, instead of the singular. But it should be recollected that, as yet there were no earLlily princes in existence, and there- fore the phraseology cannot have been borrowed from any human usage. From these and the like conside- rations, most Christian expositors suppose that the expression "let us make man in our image," implies and indicates a plurality of persons in the divine essence or adorable Godhead; and that it is intended to teach us that the Father, Son, and Holy Ghost co- operated in man's creation, as each executes his ap- propriate office and concurrent part in the scheme of our redemption. And this opinion is, we think, cor- rect; though the doctrine of the Trinity does not de- pend on this, or on the many similar passages to be found in the Old Testament; for it is taught by the Saviour and his apostles, in the clearest manner, and in the most express terms that language can supply. Secondly, the superiority of man above other ani- mals, is taught by the right given him by the Creator, to exercise dominion over them. Man is qualified, by the endowment of reason, to subdue, or govern the ferocious and the strong of the animal tribes. But the fear of him is impressed on the instinctive princi- ple of every living thing. Hence it is, that a boy can drive the horned ox, and govern the war-horse. Hence it is, too, that the human "face sublime," strikes terror to the heart of the lion, the tiger, and the bear. There is, in fact, no tribe in the animal 2* 18 LECTURES ON BIBLICAL HISTORY. kingdom, however fierce and powerful, that man can- not extirpate or subjugate to his use and pleasure. But, thirdly, that which gave man the pre-eminence in this lower world, was the image of his Maker, which he bore in his original state. As God is a spirit without parts or bodily shape, it is plain this image must have been of a moral nature. It is to be found in the qualities and character of his mind, which were depraved by the fall, and which it is the grand aim of the Christian religion to restore and secure to him by an immutable covenant, through Christ Jesus the Mediator. Two short verses in the writings of Paul the apostle, shows us what these qualities are: " That ye put on the new man, which, after God, is created in righteousness and true holiness:^^ and, again, "Ye have put on the new man, which is renewed in knowledge, B.fier the image of Him that created him." Ephes. iv. 24. Col. iii. 10. Here we learn that the leading and prominent features of the new man, in Christ, are knowledge^ righteousness, and true holi- ness. And in these, chiefly, consisted the image and likeness of God, in which Adam came from the hand of his Creator. His knowledge was intuitive, rather than the result of the deductions of reasoning; he was made a philosopher, both natural and moral — the law of God was impressed on his heart — he un- derstood his duty, and acknowledged his obligations to the Father of spirits — his judgment was sound — his \vill submissive to the rule of duty — and his affec- tions pure, ardent, and elevated, as an angel of light. And thus constituted, he niust have enjoyed as large a share of happiness as his nature, in that stage of his existence, would permit. In this short account of man's creation, ihQ fe^nale sex is doubtless included. The circumstances of the woman's formation are detailed in the 2d chapter at the 21st verse. And from not being introduced in form, as a part of the work of the sixth day of the creation week, some have con- jectured that Eve was not made till some time after Adam. But let it be observed, that Moses, in this LECTURES ON BIBLICAL HISTORY. 19 first chapter gives a succinct account of a great and extensive work. In (he next chapter he resumes the subject, mingling a few explanatory remarks with other original matter. Hence we are (old in the 2d chapter 7th verse, that "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a Hving soul;" and again, at the 21st verse, after several intervening subjects, we have the particulars of the woman's creation. But the fact of her creation on the sixth day, is expressly stated in the 27th verse of the first chapter: '■'Male and female created he them." They were both endued with the same intellectual powers — formed alike in the image of God, and destined to the same high and holy ends in the great kingdom of Je- hovah. Thus the woman was an help mee/, or suit- able companion for the man ; and he was taught by the circumstances of her formation, to regard her with tenderness and respect, as bone of his bone and flesh of his flesh. And in this state of holy wedlock, God blessed them, giving them dominion over the crea- tures, and the free use of the vegetable produce of the earth; but there is no evidence that they were allowed the use of animal food. "And God saw every thing that he had made; and, behold, it was very good: and the evening and the morning was the sixth day." Such is the account which the Bible gives of the origin of this world, with its inhabitants, its diversi- fied beauties, and rich accommodations for man and beast. How indubitable the claims of this sacred book to be treated with reverence, and to be studied with care! Besides, that it sets before us the law of our duty, and reveals the only way of salvation for fallen man, its historical mailer is more extensive, and more interesting than that of any other record in existence. Here we learn, that the earth and its ful- ness came from the hand of an Almighty Creator, whose holy providence governs the creatures of his power, and causes them all to praise him. The Bible is, in fact, the only authentic source, from which we 20 LECTURES ON BIBLICAL HISTORY. can derive an acquaintance with the principles of true religion, the elements of ancient history, tiie im- mortal destination of the human species, and the im- mense consequences of the part which we act, and the character we form during our stay in the present life. Of what vast importance it is, then, that we search the Scriptures! "The testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes: the judg- ments of the Lord are true and righteous altogether: more to he desired are they than gold, yea, than much fine gold ; sweeter, also, than honey, and the honey- comb.'^ LECTURE IL THE GARDEN OF EDEN-COVENANT OF WORKS, Sec. And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it. And the Lord God commanded the man, saying. Of every tree of the garden thou may est freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it : for in the day liiat thou eatest tiiereof thou shall surely die.— Gen. ii. 15-17. In a preceding lecture, our attention was directed to the creation of the world, with its inhabitants and various productions. We have seen our own species eminently distinguished in the scale of creatures — made but a little lower than the angels — formed after the image of God, in knowledge, righteousness, and true holiness — united, male and female, by the tender ties of conjugal affection, and invested with dominion over the numerous tribes of inferior creatures that inhabit the land, the sea, and the air. We will now contemplate this happy couple, as the objects of hea- ven's special regard, as the primitive parents of man- LECTURES ON BIBLICAL HISTORY. 21 kind, and as constituting one of the parties to the covenant which God condescended to form with the human family, then existing in, and represented by them. Our readers will recollect what was stated in our first lecture — that Eve was made on the same day with Adam, i. e. on the sixth day of the creation week, (as is evident, chap. i. 17, "male and female created he them,) though the particular circumstances of her creation, for reasons already mentioned, are not to be met with in the narrative of Moses, earlier than the twenty-first verse of this second chapter. They are both, therefore, to be considered as present, and equally concerned, in the main transactions, related in that portion of sacred history wiiich we are now going to examine. The critics have been exceedingly puzzled to find the place, assigned as the original residence of our first parents. This is a topic on which fancy has been indulged to an unwarrantable extent. And some, weary of the search, and not being able to fix on any definite spot, bearing all the geographical marks of the earthly paradise mentioned by Moses, have been tempted to conclude, that, by the garden of Eden is meant, in Scripture, the whole field of nature, every part of which must have been a paradise, or place of delight to man, while he retained his innocence, and held fast his integrity. But the scriptural account seems, obviously, intended to convey the idea of locality. No person, perhaps, ever read the account seriously without receiving that impression ; and, in regard to the most important facts and doctrines of the Bible, our first impressions are very likely to be correct, especially if we read with an honest desire to know the truth, and not with a view to find support for a preconceived opinion, or a favourite hypothesis. The place is supposed to have been selected on the third day of the creation week, when the water was drained off, and the land was prepared for vegetation. The description of it by JNIoses, begins at the Slh verse, and ends at the 14th, inclusive, chapter 2d. 22 LECTURES ON BIBLICAL HISTORY. *^ And the Lord God planted (or, as the place may be rendered, had planted,) a garden, eastward in Eden; and there he put the man whom he had formed. '^ This land of Eden was a province in Asia; and it is said to have lain eastward, in regard to the place where Moses was when he wrote his history. Dr. Shuckford, and other respectable writers, believe it to have been a country of considerable extent, and that it lay north of the Gulf of Persia, some twelve or fif- teen degrees east of Jerusalem. " We are of opinion," says Calmet, in his Critical Dictionary of the Bible, "that the country of Eden extended into Armenia, and included the sources of the Euphrates, Tigris, Phosis and Araxes." And a country, by this name, is several times mentioned, by inspired writers, in after ages; so that we cannot doubt its existence, whatever difficulty we may find in ascertaining its relative position. See Isaiah xxxvii. 12; 2 Kings xix. 12, 13; Ezekiei xxvii. 23. Out of this land of Eden, Moses informs us, there went a river to water the garden; and from thence it, i. e. the river was parted, and became into four heads; and he gives us the names by which these four heads or streams were distinguished in his time: viz. Pison, Gihon, Hiddekel, and Euphrates. The first is said to have compassed Havila, a region of country abounding in gold and precious stones; obviously a province in Arabia, known in modern geography by another name. The second river is said to have compassed or touched upon the land of Ethiopa, or, more properly, the land of Gush — a tract of country east of the Arabian Gulf, or Red Sea. The third, generally allowed to be the Tigris, touched on the east of Assyria. The Eu- plirates is well known — and it is often mentioned, in Scripture, as the great river. The fact appears to be this. The Tigris and Euphrates have their sources in or near the mountains of Armenia. They run south- ward, in distinct streams, to within no great distance of the once famous city of Babylon, where they form a junction, flowing on, for several leagues, in one channel; then they separate, and empty into the Per- LECTURES ON BIBLICAL HISTORT. 23 slan Gulf, by two months, known, in Moses' time, by the names Pison and Gihon. The river of Eden was the union of these waters; and, of the four heads or streams into which it was parted, two lay north, and the other two south of the garden, which was, pro- bably, situated east of the great channel, and not far from a town now called Bassora. This garden appears to have been well suppHed with a rich variety of shrubbery, and such fruits as were wholesome and palatable. " And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food.'^ Two trees are particularly mentioned, viz. the tree of life, and the tree of the knowledge of good and evil; which will fall under our notice again, in their proper place and connexion. Suffice it to remark here, that the former seems to have been so called, because it was an instituted sign or emblem of that life and feli- city which man was to enjoy so long as he continued faithful and obedient to his Creator; and the latter received its name from its being appointed as a test of his reverence for the will and authority of heaven. Thus much for the local situation of this first and finest plantation that ever adorned the face of nature. Its climate was a charming medium between the ex- tremes of heat and cold; its air bland; its soil fertile; its waters perennial, and its fruits abundant and deli- cious. Milton, in his " Paradise Lost," gives us the following inimitable picture of its natural beauties. "A happy rural seat of various view; Groves, whose rich trees wept od'rous gums and balm; Others, whose fruit, burnish'd with golden rind, Hung amiable; (Hesperian fables true, If true, here only) and of delicious taste. Betwixt them, lawns, or level downs, and flocks, Grazing the tender herb, were interpos'd; Or palmy hillock, or the flowry lap Of some irriguous valley spread her store. Flow'rs of all hue, and without thorn the rose. Another side, umbrageous grots and caves Of cool recess, o'er which the mantling vine Lays forth her purple grape, and gently creeps Luxuriant. Meanwhile, murm'ring waters fall 34 LECTURES ON BIBLICAL HISTORY. Down the slope liills, dispers'd, or in a lake (That to the fringed bank, with myrtle crown'd, Her crystal mirror holds,) unite their streams. Tlie birds their choir apply. Airs, vernal airs, Breathing the smell of fields, and groves, attune Tiie trembling leaves, while universal Pun, Knit with the Graces, and the Hours in dance, Lead on the eternal Spring." "And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it." Even in a state of innocence, and amid the richest profusion of the hounties of heaven, it was not good for man to be idle. Here, says the bounteous Lord of the soil to the first man, here is a field well adapted to produce a plentiful increase; take possession, culti- vate it, take care of its fruits, and enjoy them. What useful lessons, relating to both worlds, are to be met with in the Bible ! It is profitable for instruction and correction in all things. Man is endowed with active powers, to the end that they may be exercised. And the diligent exertion of these powers is essential to our happiness, due to our species, and required by the law of nature. Activity marks, alike, the character of the bee, the ant, and the angel : nor can any of the human family, possessing capacity and the means of employ- ment, be innocently idle. An early habit of industry is one of the best natural preventives of disease, ennui and sin, that can be devised. It was judged useful to our first parents in paradise, and there can be no rational doubt, that the redeemed of the Lord find employment in heaven, suited to that high and holy stage of our immortal existence. But man is to pursue his business, and exercise his faculties, both physical and moral, under a sense of his dependance on, and obligations to, his Creator. Every intelligent creature receives his being under a law, and under the obligation of that law he is held for ever, whether he acknowledges and lives up to it, or not. The moral law, or that law of the Creator which is designed for the government of intelligent creatures, is the imperishable bond that connects the moral kingdom of Jehovah in all its parts, and holds LECTURES ON BIBLICAL HISTORY. 25 both men and angels responsible to Him who made them, and who lias, of course, a right to prescribe their duty. Under this law, Adam and Eve received their existence, and it is reasonable to suppose, that some duties were enjoined upon them by divine au- thority, wisely chosen and iiappily calculated to keep them mindful of their obligations to the munificent Author of every good and perfect gift. Of tliis sort was the observance of the weekly Sabbath; which was now instituted, as we are informed in the third verse of this chapter: — "And God blessed the seventh day and sanctified it;'^ that is, set it apart — distin- guished it from other days — appropriated it to devout and holy services exclusively, and promised a blessing on those who should observe it in a thankful and reli- gious manner. Some persons have strangely fancied that the Sabbath was not to be observed, till the giving of the law at Mount Sinai. But, if it was not intended to be observed till two thousand five hundred years after the creation, why was it instituted so early? That it was instituted on the seventh day of the creation week, and the first day of Adam's life, is as plain, in the passage just ched, as language can make any thing. And the fact of its appointment, in the beginning, shows that it was to be sacredly kept from the begin- ning; just as the fact, that the precept concerning it is placed in the decalogue, or summary of the moral law, as written by the finger of God and promulgated by the ministry of Moses, leaves us no room to doubt that the religious observance of it will be obligatory on mankind to the latest generation. The change ot the day, from the seventh to the first, at the resurrection of Christ, does not, in the least, affect the principle of the ordinance, which demands the seventh part of our time to be devoted to God and the concerns of religion. Our first parents, no doubt, obeyed the law of the Sab- bath, agreeably to its spirit and design; keeping it as a day of holy rest — acknowledging the wisdom and power of the Creator, as displayed in the works of his hand — and off'ering him their grateful praises for all the tokens of his goodness with which they were sur- 3 26 LECTURES ON BIBLICAL HISTORT. rounder]. Let us imitate their pious example. To us the Sabhath commemorates not only the creation, but, also, the redemption of the world. And although the institution originated in the sovereign authority of God, yet is it so clearly benevolent in its bearing on both man and beast — so benign in its influence on public morals and general happiness, that, one would think, the common principles of humanity would prompt all men to regard it with reverence, and to give It the weight of their influence and unqualified approbation. But the most interesting point of light in which we can contemplate the primitive parents of our race, is that of their being a party to the covenant which God was pleased to enter into with the human family, then existing in and represented by them. It would not comport with the design of these lectures, to go mi- nutely into the discussion of any topics in systematic theology. But this is a subject which lies at the foundation of revealed religion; and, perhaps, we should not pass it over without some special notice. That such a covenant, as has just been mentioned, did exist between God and man, seems evident from the frequent references made to it in the New Testa- ment. The doctrine has, indeed, been maintained, with some modifications, by the great body of Chris- tian divines, in every period of the church; and it is believed that the passage of sacred scripture now before us, teaches it in terms which camiot be other- wise explained, without destroying their consistency, and perverting their obvious import. " And the Lord God conmianded the man, saying. Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.'^ Here is, we think, the substance of a covenant, though not in a very extended or explicit form. There is, first, a condition proposed, viz. obedience to a pro- hibitory command, "thou shalt not eat of it ;" secondly, a penalty, in case of disobedience, " thou shalt surely die;" and, thirdly, a promise of life and happiness LECTURES ON BIBLICAL HISTORY. 27 implied, consequent, on tlie fnlfilment of tlie condition. The whole was propounded by God; and when pro- pounded, man could not, rightfully, refuse to acquiesce in it, because he was bound, by the law of his nature, to yield obedience to his Creator, in every instance. He would readily perceive, tlierefore, that the cove- nant would impose no irksome obligation upon him, whatever advantages it might secure to him and his descendants, in the event of his faithful compliance with its condition. And that he did, in fact, acquiesce, is made perfectly plain in the sequel of the sacred his- tory. The tree of life appears to have been the seal or memorial of this covenant; the fruit of which was doubtless eaten, by Adam and Eve, with religious solemnity and thanksgiving. We have a remark or two to make on the penalty annexed, and to be in- flicted, in case of man's disobedience. It is important to understand its import. It is expressed in language somewhat equivocal: " In the day thou eatest thereof thou shalt surely die." It is deal/i, and that in a very extended and awful sense — temporal and spiritual; which ^vould, of course, be eternal, were there no remedy provided. But tliere is a remedy: and on those who accept it, the second death, or death eter- nal, can have no power. To suppose that nothing more than temporal death is meant, would be to make the word of God of no effect; for Adam did not die that kind of death, the day that he ate of the for- bidden fruit — he continued in this life more than nine hundred years after he became a sinner. But, sphit- ually, he did die, and that immediateh/. He was filled with shame — lost communion with God — was driven from paradise, and prohibited the fruit of the tree of life. Whether the blessings of the covenant would have been enjoyed for ever in this world, or whether, in case of Adam's fidelity, he and his pos- terity would have been removed, in due time, to another state adapted to a higher stage of existence, are questions which it were vain to agitate; for they are questions of mere curiosity, on which the Scrip- tures are silent. According to God's glorious plan of 28 LECTURES ON BIBLICAL HISTORY. grace, this world was meant to be but the vestibule of the world to come, and all conjectures about what it might have been, on another plan, are baseless vi^ons. But were the descendants of Adam included in this covenant? So we are tau2:ht from the beainnins: to the end of the Bible; and we verily beheve, that right reason has no solid objection to bring against the doc- trine. Paul, the apostle, in his epistle to the Romans (ch. V.) tells us, that "by one man's offence many were made sinners — and that through the offence of one, judgment came upon all to condemnation." The apostle, here, manifestly alludes to the covenant of which we have been speaking. And it seems to us, that no one who is tolerably conversant with the writings of Moses and the prophets, and of Christ and his apostles, can hesitate to admit that the fol- lowing answer to a question in our catechism, is founded on scriptural authority: "As the covenant was made with Adam, not only for himself, but for his posterity, all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.'' But let us look at this matter in the light of reason, as there are those who prefer the less light to the greater. Man was created a moral agent, and he was designed to propagate his species. This species is of great consequence in the universe. It is pre- sumable, therefore, that God would notice them in a way suited to their rank in the scale of creatures; and that in his laws given to, as in his transactions with, the parent of the race, he would have regard to the offspring. Now the covenant in question was calcu- lated to suit man's character as a free, moral, and accountable creature, and to secure important bene- fits to the whole family, had the parent held fast his integrity. But he was fallible: he failed, and these advantages are forfeited. And from this sad event, are drawn most of the plausible objections to the measure. In the contrary event, i. e. had the cove- nant been kept and the blessings been secured, the LECTURES ON BIBLICAL HISTORY. 29 measure would have been esteemed good by every child of Adam. No one would have had any objec- tion to being made happy, in consequence of the representative character of our great progenitor: and does not this prove, that all objections drawn from the unhappy issue as it actually turned out, are wholly selfish and invalid? Furthermore, let it not be forgotten, that Adam was placed in circumstances the most favourable that can be conceived for retain- ing iiis moral rectitude, and for securing the blessings of the covenant to his descendants. On what ground can we flatter ourselves that we would have acted a better part, had we been placed in similar circum- stances, and entrusted, each one in succession, with the care of his own virtue and happiness ? Such con- siderations as these should produce in our minds a quiet and filial acquiescence in the counsels and decisions of our heavenly Father, in relation to this momentous and interesting transaction. " The Lord is righteous in all his ways, and holy in all his acts." Let us justify him in our hearts, and take shame to ourselves. We are the degenerate plants of a strange vine. By nature we bear the image of the earthy Adam; but, through grace, we may be made like Christ, the heavenly Adam. Redeeming love has provided a remedy for the miseries of our mournful apostasy. Joy to the world, the Saviour reigns Let earth receive her King ; Let every heart prepare him room, And heaven and nature sing." 30 LECTURES ON BIBLICAL HISTORY. LECTURE III THE APOSTASY. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat, and gave also unto her husband with her, and he did eat. — Gen. iii. 6. The fall of man, the introduction of sin, with its long train of direful consequences, may be ranked among the deep things of God. Why was it permitted? how was it brought about? and what will be its issue? are questions which, when duly considered, can hardly fail to make lis feel our intellectual weakness. '' the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judg- ments, and his ways past finding out!'' The fact that mankind are a depraved race of beings, is undeni- able; and to suppose that they came from the hand of the Creator in this depraved state, would be to im- peach the glorious purity of the divine character. To account for the sad degeneracy of our nature, has long been a matter of laborious investigation with the learned and the inquisitive. Various opinions have been started, and, for a time, prevailed in the pagan world. One set of philosophers maintained the absurd and self-destructive notion of two inde- pendent principles, the one good, and the other evil — the latter aiming, perpetually, to mar and defeat the designs of the former: hence, they fancied, arose all the corruption, disorder, and infelicities of nature. Others talked about the perverseness and obliquity of matter — as if its connexion with mind iii the human LECTURES ON BIBLICAL HISTORY. 31 species, iinadvoidably produced a deterioration of onr intellectual powers and moral qualities. Indeed, one hypothesis has given place to another, in such long succession, and with so little additional light or pro- bability, that it would seem philosopliy and unaided reason can come to no satisfactory conclusion on the subject. The short account of Moses, comprised in the third chapter of Genesis, though not without its difficulties, will be found, on candid examination, even aside from its inspired authority, more rational, coherent, and consistent with the character of God and man, than any other that lias ever been given to the world. Let us attend to it, then, with an honest desire to know the truth, however humbling it may be to the pride of our hearts. And be it our fervent prayer to God, that ^' as we have borne the image of the earthy, we may also bear the huage of the heavenly." 1 Cor. xv. 49. It will be proper, here, to recollect the leading points attempted to be established, in a preceding lecture, viz., that as man is a moral and accountable creature, he received his being under a law suited to his rational character, honourable grade, and high destination in the great kingdom of the Creator; that, as he was designed to propagate his species, it was fit and proper that any transactions between God and the original progenitor of the race, should have a bearing on his descendants; that the covenant formed with our first parents, by a promise of eternal life and feli- city in case of their obedience, and a threatening of death in the contrary event, imposed upon them no new or irksome obligation. Tiiat being already com- plete and undeniable from the law of their nature, it is plain that such a dispensation could be of no dis- advantage, whatever benefits it might secure to them and their posterity. We have seen, also, that Adam and Eve were made in the divine image — were endued with knowledge, rectitude and holiness — in- dulged with divine communications — invested with dominion over all other creatures in this lower world — loaded with a rich profusion of the bounties of 32 LECTURES ON BIBLICAL HISTORY. Heaven, and placed in circumstances the most favour- able that can be conceived, for holding fast their in- tegrity and securing the blessings of the covenant; insomuch, that no person has any ground to think, he would have acted a wiser, or a belter part, had his destiny been put at his own disposal. Bearing these ideas along with us, proceed we now to contemplate our fallen nature — but the wreck of what it was, "till one greater Man restore us, and re- gain the blissful seat." The subject naturally divides itself into three parts which we shall consider briefly, in the following order: viz. First, the temptation which led to the breach of the covenant in eating the forbidden fruit; secondly, the crimiiiality of that act; and thirdly, the consequences that ensued. I. The temptation. The visible instrument em- ployed in tills, according to the narrative of the sacred historian, was "the serpent." Of what species this serpent was, or how far its nature and properties may have been changed and degraded, as a memorial of God's hatred of sin, it were useless and vain to in- quire. Some writers suppose, that, before the fall, serpents were beautiful, docile, and inotfensive crea- tures; that they inhabited trees, and fed on fruits; that they were endued with great sagacity; and that our first parents regarded them as favourites, in com- parison of the other orders of inferior animals. The learned and ingenious Dr. Adam Clarke is of opinion, that, by the serpent is meant one of the ape or ouran- outang tribe; that those disgusting caricatures on hu- man nature were, originally, gifted with speech and reason, walked erect, and possessed we know not how many other noble endowments; but upon their concurring with the prince of devils, in the ruin of our species, they were degraded to their present condi- tion, deprived of articulate language, and in a great measure (^reason, doomed to go on all-fours and lick the dust, "cursed above all cattle, and above every beast of the field." As the doctor has kindly licensed his readers to adopt or reject this opinion as they may see meet, no person can hesitate to give him all LECTURES ON BIBLICAL HISTORY. 33 the credit due to such a novel and cnrions discovery. They who adopt this opinion to get rid of one set of difficuhies, will have to encounter another class, equal- ly fornudable and perplexing, if not more so. Moses remarks that " The serpent was more subtle than any beast of the field which the Lord God had made." Had it been, naturally, a speaking and reasoning creature, capable of referring so adroitly to the char- acter of God, and of giving to his threatening, in the penal sanction of the covenant, so deceptive a gloss, its superior subtlety would not have been at all re- markable; for in that case, it would have borne a stronger resemblance to a fallen angel than to any beast of the field. We prefer, therefore, the common understanding of the Mosaic account; i. e. that the visible agent, in this affair, was a serpent, in the usual import of the term, and that Satan, the prince of apostate spirits, was the efficient actor and foul iii- stigater of the evil that ensued. How he made the sharp tongue of the reptile subservient to his nefa- rious purpose, we pretend not to explain. Neither do we know by what organs he spake when he as- sailed our Saviour in the wilderness of Jordan, or how he commanded the tongues of the demoniacs, of which we read in the evangelists. These were in- stances of extraordinary power, which the Almighty permitted him to exert, for reasons doubtless just and good, but which lie beyond the horizon of our limited view. That this apostate prince of darkness was the real tempter of our first parents, is perfectly evident from a varietv of passages in the New Testament, where we find him mentioned by names and titles drawn from the malignity of his character, particu- larly as it was manifested in the sad tragedy of the garden of Eden. Our Saviour calls him a murderer, a liar, the father of lies, and an adversary. The apostle Paul speaks of the serpent that beguiled Eve, and in the same chapter tells us that he is sometimes transformed into an angel of light. In other places, he speaks of his devices, his fiery darts, — and ex- horts Christians to vigilance and prayer, from the con- 34 LECTURES ON BIBLICAL HISTORY. sideration that Satan goeth about like a roaring lion, seeking whom he may devour. The apostle John calls him a sinner from the beginning, the old serpent, a dragon, and a deceiver. These and the like expres- sions may be considered as incidental notes, explana- tory of the text before us. "Yea, hath God said, ye shall not eat of every tree of the garden?" This abrupt sentence in the interrogatory form, is supposed to have been but a part of the serpent's address to Eve. However that may be, it is extremely artful and insinuating; as if he had said, expressly, "It can- not be that the bountiful Lord and proprietor of all things would forbid you the use of any fruit with which he has enriched this delightful garden. You must have mistaken his meaning. Such a restraint would be unreasonable and unworthy of God." Hereupon the woman repeated the law; but, as if half conquered already by the adversary's plausible speech, added a small comment of her own: "We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the gar- den, God hath said ye shall not eat of it, neither shall ye touch it, lest ye die." Tiiis "neither shall ye touch it," does not appear in the prohibition, as given by God in the 17th verse of chapter 2d. And "lest ye die," a soft and doubtful phrase, is substituted for the pointed and peremptory declaration, " In the day that thou eatest thereof, thou shalt surely die." Em- boldened by this reply, as clearly indicating the be- ginning of pride and unbelief, the serpent lays aside his disguise and declares roundly, " Ye shall not sure- ly die; for God doth know, that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." Here we have both lying and perjury, with a successful appeal to the rising pride, self-will, and liberiinism of the human heart. To " be as gods," was the overpow- ering charm — the fatal ambition, that ruined and degraded our species, as it had, probably, hurled the devil and his angels from the heights of heaven to the depths of misery and despair. The secret aim LECTURES ON BIBLICAL HISTORY. 35 and supreme desire of our iinsanctiiied nature is, to ^'snatcli from God's hand the balance — to rejudge his justice, and be the god of God.'' *'And when the woman saw timt the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat, and gave also unto her hus- band with her, and he did eat." Perhaps Satan sug- gested that he had tasted the fruit, and derived extra- ordinary advantages from it — his subtlety, power of speech, great acuteness in discerning the properties of things, and, in one word, a knowledge and happiness nearly resembling the Creator himself. The result of the interview was a determination, on the part of our first parents, to break through the salutary restraint of the covenant. The woman took, and ate, and gave to her husband, and he ate also. "And what great wrong was there (says the unbeliever) in this act ?" What harm could there be in eating an apple, a fig, or a cluster of grapes?" This we are now to inquire into a httle. 11. Any act, however indifferent in itself, may, by divine institution or appointment, become vastly im- portant. The will of God is the standard of right. To oppose his will, whatever may be the matter or form of the opposition, is to do wrong. Our first parents had before them a clear and express revela- tion of their Maker's will in this case: "Thou shalt not eat of it." Now the violation of this precept was a practical renunciation of their allegiance to the great Lord of heaven and earth, — a foolish attempt to withdraw from the divine government, marked by the blackest ingratitude to their heavenly Benefactor, and by the most unequivocal contempt for infinite authority. And was there no wrong in all this? But let us look at this matter a little more closely. The prohibition in question, was not a mere display of arbitrary sovereignty. The holiness and benignity of God make it morally impossible that he should ever will or command any thing which is not wise and good. " The tree of the knowledge of good and evil 36 LECTURES ON BIBLICAL HISTORY. (says the learned and pious Vitringa) was chosen of God to be a visible, familiar, and permanent lesson, by which man was not only admonished of the eter- nal distinction between good and evil; but was put upon his guard as to the quarter from which alone evil could assail him." But why was the fruit of it forbidden? In answer to this question, we remark, that the prohibition answered three purposes, all tend- ing to the honour of God and the good of the crea- creature. First, it served as a test of man's obedience. And this enters essentially into the very notion of a pro- bationary state suited to the character of a rational and accountable creature. Here was a positive pre- cept. The thing to which it related was simple and easily understood. It was well adapted to the exist- ing circumstances of those whese obedience it de- manded. They were in a garden of the Lord's own planting, with liberty to use all its productions, this only excepted. Secondly, it served to keep man in mind of his de- pendance on the bountiful Giver of every good and perfect gift; it taught him to seek his happiness in the way which God had prescribed, and to expect higher and purer and holier enjoyments, than were to be found in the terrestial Eden: that unqualified submis- sion to the will of his Creator was, at once, his duty his privilege, and safety. Thus that tree, Avhose touch was death, was, untouched, a source of useful instruction and moral improvement. Thirdly, it served as a sacramental pledge of faith- fulness to the covenant, which God was pleased to form with them, and in them, with their posterity. In this covenant, there was a promise of life and hap- piness, ratified by the tree of life, which they were allowed to use, while they continued obedient; and a threatening of death, in case of transgression, ratified and sealed, by the tree of knowledge, the fruit of which was forbidden to be used. " When by a gra- tutious promise of immortality, the law of duty was converted into a pacific covenant, the tree of life and LECTURES ON BIBLICAL HISTORY. 37 tlie tree of knowledge were the two sacraments of tliat covenant; the former behig a visible document of God's faithfulness to liis promise, and the latter a visible document of his faithfuhiess to his threaten- ing. And thus the assurance of life or death being exhibited to our first parents, by sensible signs, they were constantly admonished of the interest staked in their hands, and of the infinitely happy or horrible issue of their probationary state." (Vitringa.) If these views of the subject be correct, the crimi- nality of eating the forbidden fruit must be abundant- ly evident. It was perferring self-will to God's will, and profanely denying his right to the homage of his intelHgent creatures; it was an arrogant encroachment on the divine prerogative; it was a profanation of the seal of the covenant, and a forfeiture of life, temporal, spiritual, and eternal. Nor is that opinion extrava- gant, which makes it a virtual violation of every pre- cept in the decalogue, an infraction of every tie that binds the rational creature to the Creator and Sov- ereign of the universe. III. What then were the consequences of this high and heinous ofi;ence? To Adam and Eve, as might be expected, the immediate consequences were'shame, fear, confusion, and expulsion from the garden of God. Vile aff'ections usurped the seats of peace, innocence, and joy. Their eyes were opened — the charm was broken — they felt themselves justly liable to eternal ruin; naked and exposed to the penalty of the cove- nant, they vainly attempted to fly from the presence of their offended God. But neither fig-leaves, nor all the trees of the garden could, screen them from the piercing eye of Omniscience. The criminals are ar- rested — Adam endeavours to throw the blame upon the woman, and she upon the serpent — but all in vain; they had. acted freely, and against the clear light of truth and the majesty of Heaven. They are, there- fore, condemned. Adam is doomed to a life of toil and labour, which is to terminate in death — " dust to dust and ashes to ashes." Eve, as first in the trans- gression, is to bring forth children in pain and multi- 4 38 LECTURES ON BIBLICAL HISTORY. plied sorrow, and to be subject to the will of her hus- band. The serpent, which aforetime had probably inhabited trees, and fed on delicious fruits, and held a respectable rank among aninjals, is sentenced to go upon his belly and eat dust all the days of his life. But, in the sentence of the serpent, there is one re- deeming clause: "I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel.^' Here is the incipient revelation of a Saviour: the serpent and his seed are the wicked one and his emis- saries; Jesus Christ is the seed of the woman — as concerning the flesh, the offspring of a virgin — mani- fested to destroy the works of the devil. On this foundation our first parents were now directed to re- pose their trust. And that all hopes from the violated covenant might be given up, the man, who had been, in a measure like God, able to discern between good and evil, was now driven from the garden, and the access to the tree of life was guarded by the cheru- bim, armed with a flaming sword, lest the offenders should profane the sacrament intended to seal and guarantee to the faithful, blessings which were now forfeited, and not to be attained but through the me- diation of the second Adam, the Lord from heaven. Alas for our fallen nature! "How is the gold become dim! how is the most fine gold changed!'^ Reader, do you receive the divine testimony, on the humbling subject of this lecture; and do you feel yourself to be a degenerate plant of a strange vine, a guilty, helpless sinner? Then, believe in the Lord Jesus Christ, and you will, thereby, secure an interest in a covenant which is ordered in all things and sure. But remember, that unless Christ be in you, the hope of glory as the gospel is true, there is no warranted hope for you; for "neither is there salvation in any other." "He that believeth on the Son hath everlast- ing life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.'^ John iii. 36. LECTURES ON BIBLICAL HISTORY. 39 LECTURE IV. THE OFFERINGS OF CAflV AND ABEL. And in process of lime it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brouglit of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering : but unto Cain, and to his offering, he had not respect.— Gen. iv. 3-5. The divine conduct towards our fallen race, has been uniformly marked by the most indubitable evidences of kindness and compassion. When onr first parents violated the covenant of innocence, and rose in rebel- lion against the majesty of heaven and earth, they might have been abandoned, as were the angels who kept not their first estate. This, however, was not the case. True, they were expelled from the delightful walks of Eden, and denied its pleasant fruits; sub- jected to various afflictions of a disciplinary kind, cal- culated to make them feel, that in forsaking God they had forsaken their own comforts; but the glorious remedy provided in the counsels of eternity — the seed of the woman — the gracious healer of the breach was announced to them even before their expulsion from Paradise. "I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt braise his heel," com- prises the germ of hope, the first intimation of mercy, published to guilty man. This promise placed the human family, at once, under a dispensation of grace, and rendered heaven attainable, by Adam and his de- scendants, througli the mediation of the Son of God — 40 LECTURES ON BIBLICAL HISTORY. the promised seed — manifested in due time, to take away sin, and destroy tiie works of the devil. Bat man, though thus favourably situated for the attain- ment of pardon and eternal life, through the merits of a Redeemer, had now become a depraved creature — the glory of his primitive righteousness had departed from him: Adam had lost the image God, in which he was created; and when he become a father, his offspring must inherit his likeness, as well in the temper and qualities of their minds, as in the form and faculties of their bodies. In perusing the Bible, therefore, where we have a faithful history of man, and of God's providence towards him, while we can- not but see and acknowledge the sad indications of our native corruption and entire degeneracy, it will be pleasing to observe occasionally, the divine efficacy and triumphs of redeeming grace. Of this remark, we have an ilhistration in the short narrative of Moses, respecting Cain and Abel, the first two persons of whom we have any authentic account, that came into the world by ordinary generation. How long after the creation they were born, we are not informed; it is generally supposed to have been within a short period. Neither do we know certainly, what differ- ence there was in their ages. A critical examination of the Hebrew text, seems to me to favour the opin- ion, that they were twins. Be this as it may, Cain was the first born; and his mother appears to have entertained high hopes concerning him: "I have got- ten a man from the Lord," exclaimed the joyful mo- ther, on the birth of her first son. The name Cdin signifies acquisition; and he was probably so called by his mother, as a grateful memorial of God's good- ness, in making her, what her own name imported, "the mother of all living." In the birth of this child, Eve had some evidence that the race was to be con- tinned for a time at least, notwithstanding the guilt of her first transgression. Her faith respecting the seed v/ho was destined to wrest the prey from the hands of the mighty adversary, was thus confirmed; and, per- haps, she flattered herself that this was the Redeemer LECTURES ON BIBLICAL HISTORY. 41 announced in the promise. If so, her mistake must have been soon corrected. The development of his cliaracter proved tliat he was of " ihe wicked one." Parents should never neglect to render thanks to Qod for their children; but let not their expectations res- pecting them be too sanguine. Our children will be blessings to us and to the world, if God, by his provi- dence and grace, make them so; but not otherwise. We should always bid them welcome, and spare no pains in bringing them up in the nurture and admoni- tion of the Lord; yet, to use an old proverb, " they are in themselves certain cares, but uncertain com- forts." In infancy, they press upon the hand, and in after life they, in many instances, press still harder on the heart. Abel, though born of the same mother, was of a spirit widely diftering from that of the first born. We have no account of his temper or conduct in child- hood; but, from his occupation, we are naturally in- clined to think that he was of a mild, peaceful and con- templative disposition; and from the respect shown by the Searcher of hearts to the offering which he brought to the Lord, it seems probable that he was at an early period of his life, a subject of religious im- pressions. "Abel was a keeper of sheep, but Cain was a tiller of the ground." W^e are here given to understand, in few words, that agriculture, and the rearing of cattle, were the first eujployments of mankind. This is perfectly na- tural; and we are here furnished with internal evi- dence of the truth of Scripture history. These occu- pations were first followed, because they were the most necessary and useful. The first essays in hus- bandry must have been very simple, perhaps little more than dressing and protecting the spontaneous fruits of the ground. Time and experience would correct mistakes, and suggest many improvements. And the culture of cattle was imporiant, not only on account of the religious use to which they were put, as victims for the altar, but for their milk as an article of sustenance, and their fleeces and skins, whicli af- 4^ 42 LECTURES ON BIBLICAL HISTORY. forded the raw materials for clothing: for it does not appear that their flesh was, as yet, allowed to be used for food. As Adam, when placed in the garden of Eden, was reqnir'ed to dress and keep it, he doubtless trained his sons to habits of industry. Let us who are parents take a useful hint from this fact. Our children, whether we shall leave them little or much property, will be nothing the worse, and they may be vastly the better, for being acquainted with some branch of business, by which, in the failure of other resources, they may gain an honest livelihood. And let young people remember that it is their duty, and therefore both reputable and comfortable, to be indus- trious. The idle boy that has been dandled on the lap of mistaken fondness till he comes into the pos- sessions of his patrimony, cannot be very capable of either appreciating it aright, or of managing it dis- creetly. And the mistress of a family, however am- ple may be her fortune, will always find her account in understanding, at least, the rudiments of house- wifery. Nor let it be forgotten, for it cannot be dis- puted, that indolence, while it feeds on the bounty of friendship, or imposes upon unsuspecting cliarity, op- erates not only against personal virtue, but deeply and powerfully against the public morals; it is not a solitary sin — it is the mother of a progeny, in stature gigantic, and in number countless. But do not mis- take my meaning, readers. Industry is not piety, nor are all industrious people pious. Cain, for aught that appears to the contrary, was as attentive to his tillage as Abel was to liis flock; while in their religious prin- ciples and moral characters, they diflered essentially, as it will appear in the sequel. "And it came to pass in process of time, (or, as you find it in the margin of the Bible, at the end of days, i. e. at the end of the days of the week, on the Sab- bath, the day on which divine worship was performed statedly and solemnly,) that Cain brought of the fruit of the ground an ofl'ering unto the Lord." This was evidently a mere thank-off'ering, designed as an ac- knowledgment of the divine munificence, but which LECTURES ON BIBLICAL HISTORY. 43 implied no confession of sin on the part of the offerer, or faitli in the great propitiation to be offered, in (hie time, for tlie sins of the world. "And Abel, he also brought of the firstlings of his flock, and of the fat thereof." This oflering of Abel was of the finest of his lambs or kids; a Uving creature, of wliich the blood was to be shed, and the flesh consumed on the altar, agreeably to divine appointment, as an acknow- ledgment that the offerer was a sinner and deserving of death; and it likewise had, manifestly, a typical import, and implied a profession of faith in the Lamb of God, whose blood cleanseth from all sin. "And the Lord had respect unto Abel, and to his offering: but unto Cain, and to his offering, he had not respect." The acceptance of Abel's service on this occasion, was shown in a manner which was well understood by all present: probably, it was by fire issuing from the presence of the Lord to consume his sacrifice, as in the case of Elijah, in his contest with the votaries of Baal, and several other instances recorded in Scrip- ture. But to Cain and his offering no respect was paid. Why was this? There must have been some good and sufficient ground for the preference: for with God there is no respect of persons. With a view to a right understanding of this mat- ter, we have two or three remarks to make, which may shed some light on the subject. First — the use of animal, or, as they are sometimes distinguished, bloody sacrifices, has obtained among mankind, from the earliest times, of which we have any historical notices. Patriarchs, Israelites, Jews and Pagans, have resorted to them, as the means of ])ropitiating the divine fixvour, of deprecating the wrath of Hea- ven, and of procuring the pardon of sin. Now that a holy God should be pleased with the pouring out of the blood, and the burning of the flesh of any of his creatures, seems so unlike a dictate of natural reason, that the most judicious writers have felt constrained to refer the origin of such oblations to a divine insti- tution. And, after a candid investigation of the sub- ject, we embrace this opinion, as true and correct. 44 LECTURES ON BIBLICAL HISTORY. We think the use of animal sacrifices originated in divine appointment, immediately after (lie fall of man; that Adam was required to use them, as an important branch of his worship; that lie handed the use of them down to his posterity, and that the cus- tom passed to Pagan nations through the medium of tradition. That they were recognized, and ordered to be offered, with a vast apparatus of ceremony and expensive ritual, under the Leviiical priesthood, and that they continued to be used by the descendants of Abraham, till the advent of Christ, is well known to all who have any acquaintance with the Bible. As the flesh of animals was not then allowed to be used as food, it is presumable, nay, highly probable, that those animals, whose skins our first parents used for cloth- ing, had been offered in sacrifice. Gen. iii. 21. And, from the well known character of Abel, whom our Lord calls " righteous Abel," as also from the accept- ance of his service in the instance before us, it is not to be supposed that he offered of the firstlings of his flock without a divine warrant. Our second remark regards the design of this insti- tution; which was, we think, twofold — first, to re- mind mankind that, as transgressors of God's law, they deserved death; which they could scarce fail to reflect upon, with solenm penitence, as often as they placed the bleeding viciim on the altar, as an atone- ment for their sins; but, secondly, and chiefly, it was designed as a typical representation of the sacrifice of Christ, the grand and elticient propitiatory, through which Jehovah purposed, from the beginning, to ex- tend pardon and salvation to guilty man. Viewed in reference to this glorious object of faith and hope set before a rebellious and ruined world, how venerable, how significant and august those bloody sacrifices, and symbolical rites, which preached to the world, for ages, under the Old Testament dispensation, what is clearly taught in the gospel, i. e. that "we have re- demption through the blood of Christ." If these remarks be just, it will not be diflicult to discover the reason why Abel and his offering were LECTURES ON BIBLICAL HISTORY. 45 regarded propitiously, while Cain and his were reject- ed. When man became a sinner, lie became unfit for any direct and immediate intercourse with his JNIaker. Yet God saw fit, in mercy, to reveal himself as accessible, and as disposed to forgive sin and ac- cept the services of sinners, through a Mediator. This stupendous plan of redeeming love was announced in the first promise of a Saviour. It was illustrated and forcibly represented by the institution of animal sac- rifices, in which we are to look for the origin of that maxim universally admitted by the Jews, and which is unequivocally evangelized in the New Testament, viz. " That without the shedding of blood there is no remission of sin.^' In one word, the covenant of grace, or that scheme of divine compassion to fallen man, founded on the mediatorial character and work of Jesus Christ, was administered in these primitive times chiefly by sacrifices; and the religious use of them, for the great end contemplated in their appoint- ment, implied a profession of faith in the promised Redeemer: whereas a neglect or contempt of the types and symbols, involved a practical disregard towards the antitype or thing signified, which was, indubitably, the Lamb of God, destined to take away the sin of the world, by the sacrifice of his blood. Abel, then, appears to have acquiesced in God's plan of saving sinners, and to have believed the revealed testimony concerning it. He approached the throne of grace, as a sinner, confessing his guiU, presenting at the altar, "of the firsthngs of his flock," a sin-ofler- ing, in compliance witli the divine command, implor- ing forgiveness, and professing hope in "Him who was to come, and give his \'i[e a ransom for many." Thus, as the author of the epistle to the Hebrews expresses it, "By faith Abel olfered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and, by it, he, being dead, yet speaketh." Heb. xi. 4. But Cain, though he believed in God as his creator and benefactor, and, therefore, deemed it pro- per to acknowledge liis munificence by an eucharisti- 46 LECTURES ON BIBLICAL HISTORY. cal or thank-offering, yet, not being hnmbled for his sins, nor believing in the promised Redeemer, refused to bring that species of offering which typified redemp- tion by the blood of Christ: and he was, consequently, rejected or disapproved of, as one who obstinately clung to the violated covenant — self-confident, and unwilling to be a debtor to grace. A short extract from Dr. Adam Clarke's notes on this passage of Scripture, shall close this article of our lecture. "Cain, the father of Deism, not acknowledging the necessity of a vicarious sacrifice, nor feeling his need of an atonement, according to the dictates of his natural religion brought an eucharistic offering to the God of the universe. Abel, not less grateful for the produce* of his fields and the increase of his flocks, brought a similar offering, and by adding a sacrifice to it, paid a proper regard to the will of God, as far as it had then been revealed, acknowledging himself a sinner, and thus, deprecating the divine displeasure, showed forth the death of Christ till he came. Thus his offerings were accepted, while those of Cain were rejected; for this, as the apostle says, was done by faith, and there- fore he obtained witness that he was righteous, or a justified person, God testifying with his gifts, the thank-offering and the sin-offering, by accepting them, that his faith in the promised seed was the only way in which he could accept the services and offerings of mankind.'' Did God, then, abandon the unbelieving Cain, and allow him no farther space for repent- ance? Far from it. Even when he became wroth, and his fallen countenance betrayed the blasphemy of his heart, God, "who delighteth not in the death of the wicked,'' condescended to expostulate with him, in a manner eminently calculated to bring him to repentance, and the acknowledgment and love of the truth. "Why art thou wroth, and why is thy coun- tenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." In the words of our Saviour to the unbeliev- ing Jews, we have a short but excellent comment on this address of the Most High to Cain: "Ye will LECTURES ON BIBLICAL HISTORY. 47 not come unto me, that ye might have \\[eV' Cain knew the terms of salvation as well as his brother Abel ; and if he refused to comply with them, he must abide the coiiseqnences. Tiie righteous Lord Jovelli righteousness, and cannot do an unrighteous act. His word of threatening, as well as of promise, must stand fast, and be unbroken for ever. *' The soul that sinneth, it shall die.'' Cain had sinned; and if he refused to accept of redemption through the mediation of the second Adam, the Lord from heaven, he must die. Yet he might have life — a ransom was provided. "Sin lieth at the door." This passage may, and we think ought to be rendered, y/ sin-offer- ing coucheth at the door; that is, a lamb, for a sin- offering, lieth at the door of the sheep-fold. And it seems to be implied that, if he would bring such an offering, in faith, as did his brother, he should be par- doned and accepted. And though he began to medi- tate mischief against Abel, from the base principle of envy, God, as if to prevent the horrid deed that en- sued, assured him that none of his rights or privileges, as the first-born, were at all abridged — that Abel would still render him all due respect, and treat him, in the family circle, with that deference and submis- sion which belonged to the elder brother. But all this could not satisfy his jealous soul, or melt his obdurate heart. He regarded the ways of God as unequal, and resolved that heaven's favourite should feel the weight of his vengeance. He talked with his brother — probably disputed with him on religious subjects, and, having lured him into the field, rose up against him, and slew him, as an apostle informs us, because his own works were evil and his brother's righteous. Mark, here, the difference between him that serveth God and him that serveth him not. Abel was a believer, a professor of godliness; he, therefore, suffered persecution — his career on earth was short — his death was premature and violent. But he suffered for righteousness' sake, and he was blessed, in his deed and in his end. He may be con- sidered as the first martyr; and he probably now 48 LECTURES ON BIBLICAL HISTORY. leads the van of that noble army of witnesses for the truth, which, encirchng the tiirone of glory, cry with a loud voice, " Salvation to our God, and to the Lamb, for ever and ever.'^ Let us learn from the subject of this lecture the importance of worshipping God in spirit and in truth, and the necessity of a believing regard to the Lord Jesus Christ, in all our endeavours to honour the Creator, and to secure the divine acceptance of our persons and services. We are sinners: and hea- ven is inaccessible to us, save through the merits and intercession of the divinely constituted Mediator, in whom it hath pleased the Father that all fulness should dwell. From that fulness may we receive, and grace for grace ! LECTURE V. DEATH OF ADAM-BIRTH OF SETH, &c. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth. And the days of Adam, after he had begotten Seth, were eight hundred years ; and he begat sons and daughters. And all the days that Adam lived were nine hundred and thirty years : and he died. And Seth lived an hundred and five years, and begat Enos. And Seth lived, after he begat Enos, eight hundred and seven years, and begat sons and daughters. And all the days of Seth were nine hundred and twelve years : and he died. — Gen. v. 3-8. The descendants of fallen Adam are, universally, degenerate plants of a strange vine. Divine grace, however, has, from the beginning, been marvellously manifested in calling and sanctifying a people, a pe- culiar people, zealous of good works, and disposed to lionour and serve the living and true God. The dis- LECTURES ON BIBLICAL HISTORY. 49 tinction of righteous and wicked obtained in tlie days of Cain and Abel; and the Bible, in giving ns a faithful history of mankind, as, also, of the providence and mercy of Heaven towards them, affords us some concise notices of both these classes. Of the wicked, we have information so far only as their general cha- racter had a bearing on the interests of society, and as their bad conduct and unhappy end furnish a so- lemn warning to all the world, that ^' the wages of sin is death. ^^ When Cain by evincing his unbelief in the pro- mised Saviour, as well as by murdering his brother, incurred the divine displeasure and proved himself to be ^'of the wicked one," he appears to have aban- doned the worship of God and the society of his peo- ple. Retiring to the eastward of Eden, he took up his abode in a place called the land of Nod, a name which signifies vagabond, and which seems to liave been so called, in allusion to his character, as a fugi- tive and outcast from the ordinances of God, and the fellowship of the pious. Here he built a city, and called it Enoch, in honour of his first born son. At'ter Enoch we have barely the names of Irad, Mehujael, and Methusael, without any account of their charac- ter, or pursuits. Lamech, the son of Methusael, and the fifth in descent from Cain, was the first transgres- sor of the law respecting marriage. He had two wives, at the same time; and, though his example was followed by Abraham, Jacob, and others, who appear to have been, in the main, amiable and excel- lent men, yet the practice is manifestly an infraction of the law of nature, and an unwarrantable depart- ure from the original and benevolent institution of the Creator. The fact, that instances of polygamy are re- corded in Scripture, by no means proves that it was right: nay, we are taught, even in the Old Testament, indirectly, at least, that it was wrong; as it was, in- variably, a source of family feuds, favouritism, jeal- ousy, and other serious and distressing evils. The names of Lamech's wives were Adah and Zillah. The former had two sons, viz; Jabal, who seems to 5 50 LECTURES ON BIBLICAL HISTORY. have made such improvements in the shepherd's oc- cupation, that he was distinguished, as "the father, or instructor of sucfi as dwell in tents and have the care of cattle:" and Jubal, "the father of all such as han- dle the harp and organ:" i.e. the inventor of such inusical instruments as were used in those early ages. Zillah had a son and a daughter: viz. Tubal-cain, "an instructer of every artificer in brass and iron:" i. e. one who introduced useful improvements in the implements of husbandry, and who, probably, inven- ted some of the first weapons of war, which are form- ed out of the hard metals: and the sister of Tubal- cain was Naamah. Lamech's speech to his wives, on a certain occa- sion, is supposed to contain a difficulty: "Hear my voice, ye wives of Lamech, hearken unto my speech, for I have slain a man to my wounding and a young man to my hurt." Gen. iv. 2, 3. Whatever difficulty may be in this passage, it can be of no great impor- tance, as it does not relate either to any doctrine which we are to believe, or to any duty which we are to perform. The sentence is abrupt, and evidently elliptical, more being implied than is expressed. The family seems to have been agitated and unhappy from some cause or other. Perhaps, conscious of their guilt, they began to express their fears to one another, that the judgments of God might one day overtake them. Hereupon Lamech, either in a fit of anger, or with a view to quiet their fears, by vindicating his past conduct, and by quoting the supposed impunity of Cain, their wicked ancestor, interposes his author- ity, and commands attention to what he was about to say, which I suppose might be paraphrased thus: Dismiss your groundless apprehensions of the Divine judgments. If there be a God, he is not strict to mark iniquity: and admitting we have our failings and have done some wrong things, we are not greater sinners than some of our neighbours: We shall, there- fore, fare as well as most other people. Have 1 been guilty of any heinous crime? Have I slain a man, that I should be wounded, or a youth that I should LECTURES ON BIBLICAL HISTORY. 51 be hurt? If Cain, wlio committed fratricide shall be avenged seven-fold, trnly Lamecli, who has never been guilty of so great a crime, shall be still more secure. Should any one attempt to injure or disturb him, he shall be avenged of his adversary, seventy and seven-fold. Here the sacred historian closes his account of the descendants of Cain; and we hear no more of them, except incidentally, in the history of progressive wickedness, which provoked that tremen- dous expression of Heaven's hatred of sin, the deluge. Our attention is next directed to another, and a more hopeful branch of the human family. Abel had fallen by the hand of violence — and, with him, the chief earthly comfort of our first parents, and the hope of the world seemed to have perished. But that (he purpose of God might stand, and that there might be a seed to serve him on the earth, Seth was born unto Adam, in the hundred and thirtieth year of his life. This son, designed as a substitute for Abel, and as the first link in the long chain of our Lord's progenitors, "as concerning the flesh," is said to have been begotten by Adam, "in his own likeness and after his image;" an image differing widely from that, in which Adam came from the immaculate hand of God. Had the first man retained his original integrity, his offspring would, of course, have inherited his mo- ral purity; but having become a sinner, his children must, by parity of reason, be conceived in sin, and brought forth in iniquity. Human depravity is pro- pagated by a universal law of procreation; i. e. in every species of creatures continued, by a series of generations, the offspring possesses the specific quali- ties of the parent stock. And this law operates as certainly and uniformly upon moral and accountable beings, as it does either in the vegetable kingdom, or among the various orders of animals. Hence we learn, that, though, as we have reason to hope Adam was pardoned and saved, through the grace of the Redeemer, yet having become a transgressor before he was a father, his children were all born in sin ; and if Abel and Seth were pious and righteous men, 52 LECTURES ON BIBLICAL HISTORY. divine ^race, and not their natural disposition, made thenn ditfer from Cain the vagabond and the mur- derer. And to the same cause are we to attribute the difference between the saint and the sinner, in all ages of the world. Sm is hereditary ; it is interwoven in our very nature, pervades our entire moral system, and is, therefore, propagated from generation to gene- ration. But piety, or true holiness is owing, solely, to a divine and gracious influence upon the heart: it is, in fact, supernatural; i. e. foreign to our fallen nature: and, it cannot, therefore, be transmitted to posterity by any law of ordinary generation. Sup- posing Adam to have been a good man, a subject of saving grace, when he begat Seth, he could not con- vey his goodness to his son, for this obvious reason — it was not an essential, but a superinduced quality of his regenerate nature. Indeed, most of Seth's des- cendants, as well as those of Cain, gave unequivocal proofs, in process of time, that they bore the image and likeness of a corrupt and sadly dilapidated nature. And it is a mournful and undeniable fact that pious fathers and mothers are, in many instances, the parents of ungodly children. Yes, readers, the image of apos- tate Adam is the wretched inheritance which we entail upon our beloved offspring: let us spare no pains to bring them up in the nurture and admonition of the Lord, and while we live, let us not cease to entreat the God of all grace, that he would impress upon their hearts the image and likeness of the heavenly Redeemer. The birth of Enos, the son of Seth, took place about the year of the world two hundred and thirty-five. In his time, it is said, men began to call on the name of the Lord; or, more properly, then began men to call tliemselves by the name of the Lord. As one of tiie objects had in view, in these lectures, is to ascer- tain tlie church of God, observe its growth, and notice the changes which were made, from time to time, in its visible form and rites of worship, the age of P^nos is worthy of some regard. It is evident that God was worshipped before this time, by the use of thank- LECTURES ON BIBLICAL HISTORY. 53 offeringvS and expiatory sacrificos, as we liave seen in the history of Cain and Abel. These services inchided prayer and praise, with conlession of sin and a pro- fession of fliith, and hope in the promised Redeemer. Hitherto divine worship seems to have been confined to the family ahar. Every pions head of a family officiated as priest in liis own honse, teaching his children, praying and praising God with them, and offering, on their behalf, the stated and prescribed oblation. And mnch is it to be lamented, that this primitive mode of acknowledging God as tlie kind preserver and gracious benefactor of our families, is so generally laid aside. It is a neglect of duty for which no apology can be offered; it borders closely on practical atheism, or living without God in the woild; and there is a fearful doom denounced in Scripture against the families that call not on God's name. Jer. x. 25. In the days of Enos, mankind had multiplied con- siderably, (for we are not to suppose that the Bible gives us the names of all the people then living,) and with the increase of population, there was no doubt an increase of wickedness. Hence it became neces- sary, for those who feared God and loved the institu- tions of his worship, to associate for the maintenance of truth and piety; to form a religious community dis- tinct from the ungodly and the profane. Thus sepa- rated unto God, and meeting statedly, on the Sabbath, for the performance of religious service, they, as a body, either called themselves, or were designated by others, in a way of derision, "the sons of God;'^ as we find them, in the next chapter, distinguished by that title, from the family of Cain, and others who followed their bad example. It is also probable, that some additions or modifications were now made in the rites of religious worship; but what they were, we are not told in the Bible, and therefore have no means of ascertaining. As there does not appear to have been any particular order of men set apart, as yet, to the priests' office, we naturally conclude that tlieir religi- ous ritual was simple, and that their ecclesiastical 5* 54 LECTURES ON BIBLICAL HISTORY. government, like their civil polity, was patriarchal. Here then, was the visible church, in its infancy; a seed to serve the Lord; a people distinguished and recognized as the sons of God, united, and adhering to the service of Jehovah; bearing testimony against infidelity, idolatry, and all the works of darkness. And it seems probable that Seth and his seven des- cendants, whose names are recorded in holy writ, with many of their famiUes for several generations, were church members, and gave evidence that they were a peculiar people, zealous of good works. Of Enoch, the son of Jared, the sacred historian gives a most amiable and exalted character, in four words: "He walked with God." And for his emi- nent piety, he was indulged the rare privilege of an early and deathless removal from this vale of tears. " God took him.'' " By faith, Enoch was translated that he should not see deatli; and was not found, be- cause God had translated him; for, before his transla- tion, he had this testimony, that he pleased God." Heb. xi. 5. " Blessed are they whose God is the Lord!" Thrice blessed, they who love his service, think upon his name, and keep his testimonies, hearkening unto the voice of his word! Be it our glory, readers, to be called by his name, and our care to walk worthy our high vocation. "Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God !" Surely it cannot be less the duty and the privilege of men to call themselves by the name of the Lord now-a-days, than it was in the days of Enos. The church is the glory of the whole earth; a blessing is in her; the oracles of truth, with their infallible counsels and comforts; the covenant of mercy, with its seals and promises; the charter of immortality; the tree of life; the throne of grace, and the blood of sprinkling which speaketh better things than that of Abel. Let no sinner be ashamed of the gospel of Christ; it is the power of God unto salvation. The world lieth in wickedness; and the Lord hath set apart him that is godly for himself. The workers of iniquity shall be LECTURES ON BIBLICAL HISTORY. 55 destroyed, though hand join in hand. The chnrch of God is a visible and consecrated community, governed by holy laws and fed with bread from heaven. It has its precepts, its promises, and ordinances, to which every sinner, who hears the glad tidings, should sub- mit thankfully, without regard to the fear or favour of man. '^ What agreement (saith the apostle) hath the temple of God with idols.? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people: Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive 3^ou; and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.'^ 2 Cor. vi. 16-lS. "And all the days that Adam lived, were nine hundred and thirty years, and he died; and all the days of Seth were nine hundred and twelve years, and he died.'' The great age to Avhich many of the antediluvians jived, appears very extraordinary to us, whose term of continuance here below, is but as a dream when one awaketh. Seth and his descendants, whose names are recorded in Scripture, with the exception of Enoch, who was translated, at the age of three hundred and sixty-five, lived from seven hundred and seventy-five, to nine hundred and sixty-nine years; on an average, twelve times three score and ten. So that Adam, who lived to within seven hundred and twenty-six years of the flood, may have seen his de- scendants to the twentieth generation. This was a longevity truly astonishing; yet, it is indubitable: the fact, we admit, on the testimony of God, by the min- istry of Moses, corroborated by the suftVages of seve- ral of the oldest, and most credible profane writers, with whose works we liave any acquaintance. Ma- netho, Berosus, Hesiod, and Hecata^us and others, as Josephus informs us, generally agreed that the ancients lived about a thousand years. It were absurd to make the years of Moses lunar years, or months, as 56 LECTURES ON BIBLICAL HISTORY. some fancy we slioiild do. Tliis liypothesis, while it miglit help us out of one difficulty, would involve us in at least three, viz: "First, this calculation reduces their lives to a shorter period than our own : Secondly, some of them must have been fathers under, or about six years of age: and thirdly, it contracts the interval between the creation and the flood to less than a hundred and fifty years.''* It is impossible for us to account for this extraordinary longevity, on any natu- ral, or philosophical principles. It has been ascribed to their plain diet; to the excellence of their vegeta- bles and fruits; to the disuse of animal food; to the healthfulness of their atmosphere; to the vigorous organization of their bodies; the strength of their stamina, &c. But these causes are all imaginary and inadequate to the effect. We resolve it into the good pleasure of the Creator. And it was an appointed means of peopling the world, in its infancy. True, it gave an opportunity for the rapid growth of im- piety; as the event proved. And, we cannot, there- fore, but regard the present reduced term of human life, as a wise and merciful arrangement of Provi- dence. Life is still long enough to aftbrd us an opportunity of preparing for eternity; and this is the great purpose for which it is given. To the pious, it is better, if tlie Lord will, to depart and be with Christ; and to the wicked, a protracted term of pro- bation is, in many instances, through their own fault, an occasion of aggravated guilt and awfnl condemna- tion. But liow forcibly do the comparative brevity and great uncertainty of this life urge us to make prepara- tion speedily, for that which is to come ! Hear the Scripture: Set your aflection on things above ; not on things that are on the earth. Give all diligence to make your calling and election sure. Work out your own salvation with fear and trembling. Whatsoever thy hand findeth to do, do it with thy might. What is thy life? A vapour that appeareth for a little while, and then vanisheth away. Behold ! now is * Sec Dr. CoUiycr's Lectures on Scripture Facts. LECTURES ON BIBLICAL HISTORY. 57 the accepted time; beholLl, now is the day of sal- vation ! Reader, do you beheve these sayings of the Holy Ghost? Do you tliink much, and pray much con- cerning them? If you receive the Bible, as the word of God, you know and acknowledge that you are going into a future state, where you will be either happy, or miserable for ever. What provision have you made for an exchange of worlds ? You have a hope; on what is it founded? Have you peace with God, through faith in our Lord Jesus? Then may you say, with Paul the apostle: To me to live is Christ; and to die is gain. "Lord, so teach us to number our days, that we may apply our hearts unto wisdom !'^ LECTURE VL THE DELUGE. And the Lord said unto Noah, Come thou, and all thy house, into the ark : for thee have I seen rigliteous before ine in this genera- tion. Of every clean beast thou shalt take to thee by sevens, the male and his female; and of beasts that are not elean by two, the male and his female. Of fowls also of the air by sevens, the male and the female ; to keep seed alive upon the face of all the earth. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights : and every living substance that I have made will I destroy from off the face of the earth. And Noah did ac- cording unto all that the Lord commanded him. And Noah was six hundred years old when the flood of waters was upon the earth. — Gen. vii. 1-6. That portion of biblical history which is to form the basis of the ensuing lecture, gives us an account of the Deluge, the most awful indication of God's ab- horrence of sin that ever was exhibited on this globe. According to the most generally received chronology, -58 LECTURES ON BIBLICAL HISTORY. this tremendous catastrophe took place one thousand six hundred and fifty-six years after the creation of the world, and in the six hundredth year of Noah's Hfe. In attending to the subject, it will be proper to notice — first, the excessive wickedness, which ren- dered so fearful a judgment necessary; secondly, the time afforded to the ungodly for repentance, and the means employed for their reformation; thirdly, the method adopted to preserve a seed to replenish the new world; and, finally, the practical lesson which the whole matter is calculated to impress upon our minds. When we take into view tlie great age to which men lived before the flood, we cannot but adn)it that the population of the world must have increased very rapidly. And, after the apostasy of our race, the growth of wickedness would naturally keep pace with the multiplication of mankind. Adam himself, who lived to tlie age of nine hundred and thirty years, must have seen a numerous and depraved posterity. The family of Cain, as has been observed in a pre- ceding lecture, were extremely abandoned. With- drawing from the society of the pious, and neglecting the instituted worship of the true God, they soon be- came vain in their imagination, licentious in their manners, and, whatever form of religion they main- tained, it was no doubt idolatrous. In the descend- ants of Seth, God had a seed to serve him, a people for his praise, to whom he vouchsafed the oracles of truth, and the influence of his grace. Among these many appear, for a considerable time, to have re- proved the works of darkness, and to have maintained a deportment worthy their high vocation. But, alas ! how difficult it is, by reason of the depraved bias of our nature, to "keep ourselves unspotted from the world." The Sethites, called by way of religious distinction "the sons of God," began, in process of time, to hold converse, and to form intimate con- nexions with the degenerate offspring of Cain; and, as is uniformly the case, this unwarrantable inter- course with the wicked led to a participation in their LECTURES ON BIBLICAL HISTORY. 59 evil deeds. Interinr\rria2:es with the ungodly arc par- ticiilarly mentioned by Moses, as one cause of tliat profligacy of morals which provoked the Ahiiighty to demoHsli the work of his hand by a dehige. "The sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose." Thus the professed worshippers of Jehovah, instead of maintaining a holy singularity, began to lose sight of their sacred character, and to indulge their sensual desires, till at length, dropping one dis- tinction after another, they became conformed to this world. The salt of the earth lost its savour. The hands of the wicked were strengthened ; piety de- clined, and sin triumphed. The oflspring of these unlawful marriages would, of course, be still more abandoned than their corrupt parents. Many of them were, no doubt, giants in impiety, as well as in sta- ture. Freed from the salutary restraints of an enlight- ened and faithful conscience, unawed by parental gravity or religious example, they committed sin with greediness, and ripened apace for destruction. Let us be thankful, readers, for that measure of Christian influence which prevails in the community where it is our lot to reside. " Evil communica- tions corrupt good manners." Let those young per- sons, therefore, who have been baptized into Christ, and who hope for heaven through his merits, beware of forming ungodly connexions; especially, let them not be "unequally yoked with unbelievers." "He that is joined to the Lord is one spirit." "But what fellowship hath light with darkness, or Christ with Belial?" But we proceed, secondly, to notice the forbearance of Heaven, in affording to the wicked time and space for repentance, even when the measure of their ini- quity appeared to be full. When God saw that the wickedness of man was great in the earth; that every imagination of the thoughts of his heart was only evil continually; that all flesh had corrupted his way, and that the earth was filled with violence; when the divine Majesty was openly insulted, and sin stalked 60 LECTURES ON BIBLICAL HISTORY. abroad with the most daring effrontery, He who takes no pleasure in tlie ruin of the wicked, manifested a wiUingness to wait, and to be gracious. On his an- nouncing the day of vengeance, for the vindication of his autliority, he publishes a respite: mercy is min- gled with judgment — the warning voice precedes the stroke of justice. "And the Lord said, My spirit shall not always strive with man; for that, he also is flesh: yet his days shall be an hundred and twenty years." During this term of probation, various means were nsed to bring about a retbrmation, and ward off the impending storm. Noah, and no doubt otlier preach- ers of righteousness, remonstrated; the Spirit strove, and the providence of God gave indubitable signs of approaching judgment. But all to no purpose. Evil men waxed worse and worse; scoffers multiplied; hand joined hand in striving against God; and be- cause sentence against their crimes was not executed speedily, therefore, their hearts were fully set in them to do wickedly. Divine compassion expostulates; the great Lord of heaven and earth, even in taking hold of judgment, for the support of rightful authority, dis- covers parental pity, and reluctance to punish: "And it repented the Lord that he had made man on earth, and it grieved him at his heart." Strictly speaking, it is impossible that God should repent. He is un- changeable alike in his nature and counsels. "In him is no variableness or shadow of turning." His measures are all taken in perfect wisdom, and he is completely self-suflicient; he cannot therefore, be lia- ble to either grief, or disappointment. The expression before us, therefore, is obviously used, after the manner of man, to indicate God's irreconcilable hatred of sin, and at the same time to show, tiiat he commiserates the sinner whose punishment is demanded by justice. The term of probation drawing towards a close, the Lord reveals more clearly his determination to dis- play his power in the utter overthrow of those who continued to despise his grace. But that his purpose of mercy towards the human race might stand fast amidst the wreck and ruin of the ungodly, a seed is LECTURES ON BIBLICAL HISTORY. 61 to be preserved to replenish the earth, after it shall have been washed by the waters of a flood. The method adopted for this end is the third particular that claims our notice. Thirdly: "And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold I will destroy them with the earth. Make thee an ark of gopher- wood: rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. ^^ The ark does not appear to have been formed for travelling, but merely to float on the surface, and afl*ord shelter for its inhabitants, during the prevalence of the waters. By the gopher-wood of which it was com-^ posed, is generally understood the cypress, as being the firmest and most suitable, then known, to resist the violence of the weather. Whether it resembled a ship, or was flat-bottomed and rectangular, is al- together undetermined by the sacred historian. But, as it was intended to rise with the gradual rise of the water, and to rest again wherever divine providence should see fit, we incline to the latter opinion, as the more probable of the two. Moses gives us its di- mensions, as prescribed by God himself. Its length was three hundred cubits; its width fifty, and its height thirty. There were two sorts of cubits in use among the Jews, diflering in length about four inches. If we compute the capacity of the ark by the shorter cubit, which was IS inches, we shall find it to have been 450 feet long, 75 wide, and 45 high; if by the longer, which was 22 inches, the result would be 547 feet in length, 91 in width, and 54 in height: and its solid contents would be upwards of 2,730,781 feet. The learned and ingenious Dr. Ar- buthnot computes it to have been a vessel of eighty- one thousand and sixty-two tons burden. When completed and stored with provisions suflicient for its intended inhabitants, Noah and his family, eight in number, were required to enter it, taking with them of every clean beast, i. e. such as was allowed to be used in sacrifice, bv sevens, either seven individuals 6 62 LECTURES OX BIBLICAL HISTORY. or seven pair; and of unclean one pair of every kind. It is scarcely necessary to remark that land animals only would be taken into the ark, as the others would still be in their native element. But was there room in the ark, capacious as it was, for so vast a variety of animals, together with food enough to serve them for a whole year? This has been questioned, with- out due consideration, I apprehend, by some who take the liberty of doubting almost every thing con- tained in the Bible. We are not prepared to speak, with great confidence, in regard to the room which one pair of all kinds of land animals would occupy. As to those that were used in sacrifice, the number of species was so small, that seven pair of each could have taken up but a small share of room. And the others will not be found, on accurate inquiry, half so numerous, or to need near so much room, as at first view we are liable to imagine. A respectable writer of Great Britain, we mean Bishop Wilkins, has in- vestigated this subject with great care and labour, and he, as well as several other writers that might be men- tioned, has made it pretty evident that the ark was amply capacious to answer the end for which it was constructed. One passage in his " Essay towards a Philosophical Character and Language," is worthy of special notice: "The capacity of the ark (says he,) which has been made an objection against Scripture, ought to be esteemed a confirmation of its divine au- thority: since in those ruder ages, men, being less versed in arts and philosophy, were more obnoxious to vulgar prejudices than now; so that had it been a human invention, it would have been contrived ac- cording to those wild apprehensions which arise from a confused and general view of things, as much too big, as it has been represented too little." Should any be desirous of knowing how wild and ferocious beasts and birds could be brought within the sacred inclosure of the ark, we would observe, that as notice of the deluge was given more than a century before- hand, Noah may have tamed, or secured them in LECTURES ON BIBLICAL HISTORY. 63 some way, and had them in readiness, wlien the time arrived for liim and them to be shut in from the general ruin: or, should this be deemed improbable, it will not be denied, that He who gave strength to the lion, fierceness to the tiger, untameable disposition to the bear, and subtlety to the serpent, could with perfect ease incline them to obey his will, and sub- serve the ends of his holy and all-controlling provi- dence. It has been made a question whether the deluge was universal, i. e. whether the waters covered the entire surface of the earth. We have no hesitation in takhig the affirmative side of the question. The language of Moses is plain and unequivocal on this point. " The waters (says he) prevailed exceedingly upon the earth; and all the high hills that were under the whole heaven were covered. Fifteen cubits up- ward did the waters prevail, and the mountains were covered; and all flesh died that moved upon the earth; of fowl, and of cattle, and of beast, and of every creep- ing thing, and every man." These declarations need no exposition, and they admit of no evasion. Indeed, on the supposition of a partial flood, the labour and expense of an ark might have been spared. Noah and company might have removed to a distant region, with far less apparent danger than that which they encountered in the ark. But, in that case, the un- godly would very soon have followed in his train, however much they had derided his faith. That the deluge was universal, is, we think, ren- dered indubitable, by the well known fact, that ves- tiges of it are to be found in all parts of the known world. In Europe, Asia, Africa, and America, at the greatest distance from the ocean, far beneath the sur- face, and on the loftiest mountains, marine substances are to be seen, which bear unimpeachable and incon- trovertible testimony that the flood was there. But where, demands the sceptic, could water be obtained to cover the whole earth, fifteen cubits above the Alps and the Andes? In the central abyss, says Dr. Burnet, who fancies the earth resembled an eg^, 64 LECTURES ON BIBLICAL HISTORY-. and that its exterior covering was broken at the de- luge, and sunk down beneath the prevaiUng waters. By the agency of a comet, says the ingenious Whis- ton, who supposes that one of those eccentric bodies involved the earth in its atmosphere, whose aqueous vapours being condensed by the contact, poured down in torrents of rain, which he imagines is what Moses intends by the opening of the windows of heaven. By violent earthquakes, says M. de la Pry me, an in- genious French writer. By the melting of the ice in the polar regions, says the eloquent St. Pierre. But however curious these hypotheses may be, they are far from being satisfactory. Moses mentions two sources whence the waters came, which, we think, are quite sufficient, viz. the extraordinary descent of rain for forty days and forty nights, and the breaking up of the fountains of the great deep. The Almighty is never at a loss for means to accomplish his designs. He who, in the beginning, said, " Let there be light, and light was," and who made the world by the word of his power, could readily furnish water suffi- cient to drown its inhabitants. The opening of the windows of heaven, and the breaking up of the foun- tains of the great deep are, in our opinion, strong figurative expressions, intimating the fall of rain unu- sually fast, and for an unparalleled length of time. It is said, the waters prevailed for a hundred and fifty days ; i. e. during that time its depth increased, and the ark rose higher and higher with its elect inmates. Then God remembered Noah, and caused the waters gradually to subside, and on the seventh month, and seventeenth day of the month, the ark, by divine guidance, rested on Mount Ararat, a noted eminence in the mountains of Armenia, between the Black and the Caspian seas, some hundreds of miles north-east of Palestine. Here a delightful scene ensues. The tenth month showed the mountain tops. Yet, forty days, and the window of the ark is opened. First, the raven is despatched ; then the dove, thrice ; on her second return she brought in her beak an olive branch plucked off, from which it would readily be LECTURES ON BIBLICAL HISTORY. 65 inferred that the waters were decreasing ; and from this circumstance the oUve branch has been used as the emblem of peace by all civilized nations. The three missions of the dove were marked by an inter- val of seven days; whence it would seem, that Noah and his family observed the weekly Sabbath, and performed special religious service on that day. " And in the second month (i. e. in the second month from the beginning of the next year,) and on the 27th day of the month, was the earth dried. And God spake unto Noah, saying, Go forth of the ark, tiiou and thy wife, and thy sons, and thy sons' wives with thee : bring forth with thee every living thing that is with thee of all llesh," &c. It appears that Noah was m the ark one entire solar year; for he entered it on the second montii of the six hundredth year of his life, and left it the same month of the year next ensuing. In regard to the truth of the Mosaic account of the deluge, there cannot be a rational doubt entertained by any one who considers, candidly and dispassion- ately, the mass of evidence by which the fact is sup- ported. On this point we with pleasure give an extract from one of the eloquent Dr. CoUyer's Lec- tures on Scripture Facts : " Had there been no deluge, it were difficult to account for the universal traditions respecting it ; still more so, to explain the appearances presented in the face of nature itself. It was impos- sible for JNIoses to impose the belief of it upon the Jews, appealing, as he did, to the names found in the line of their ancestors, and fixing a certain era for this wonderful event. INI any of them were well acquaint- ed with the contemporaries of Joseph ; Joseph with the particulars of Abraham's life ; and Abraham lived in the days of the sons of Noah. Now the Jews must have received traditionary accounts of every remarka- ble event, handed down through successive generations in other channels besides the writings of Moses. Had his history clashed with these traditions, tiiey could not have failed to observe it ; and had he attempted to impose a fable upon them, they could not have failed to detect it. And such a detection at the com- 6* 66 LECTURES ON BIBLICAL HISTORY. mencement of his history, could not have failed to weaken, iii the minds of his contemporaries especially, the authority and validity of the whole." And the writer might have added, that, on this supposition, the Jews would have utterly rejected the mission and writings of Moses, which all the world knows is far from being the fact. From the fearful manifestation of divine displeasure against sin, which we have been contemplating, we may learn that the threatenings of Scripture, no less than the promises, will certainly be executed in due time: for, although God is slow to anger and of great kindness, and has no pleasure in the misery of his creatures; and although he has set his bow in the heavens, and promised, by covenant, not to destroy the world again by water; yet has he pledged his veracity, that those who discredit his word, outrage his authority, and despise his grace, shall not go un- punished. ^' Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.'^ Psalm xi. 6. Reader, there is an ark of safety: believe God, come to Christ, and you shall be free from fear of evil. LECTURES ON BIBLICAL HISTORY. 67 LECTURE VII. THE NOAHIC COVENANT. And God spake unto Noah, and to his sons with him, saying, And I, behold I, establish my covenant with you, and with your seed after you; and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you ; from all that go out of the ark, to every beast of the earth. And I will establish my covenant with you ; neither shall all flesh be cut off any more by the waters of a flood ; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations : I do set my bow in the cloud, and it shall be for a token of the covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth that the bow shall be seen in the cloud : and I will remember my covenant which is between me and you, and every living creature of all flesh ; and the waters shall no more become a flood to destroy all flesh. — Gen, ix. 8-15. The situation of Noah and his family, immediately after the flood, must have been peculiarly interesting. Preserved by a kind and powerful Providence, in the midst of desolation and death, their bosoms could not fail to swell with gratitude to the gracious author of their distinguishing mercies. The only survivors of a guilty race, that had been swept from the face of the earth by an exterminating judgment of heaven, they must have had an impressive sense of the evil of sin, and of the importance of acknowledging God, in all their ways, by a prompt and religious attention to the instituted rites and ordinances of his worship. Accordingly, we find their first act, after leaving the ark, was an act of solemn devotion. "And Noah builded an altar unto the Lord; and took of every 68 LECTURES ON BIBLICAL HISTORY. clean beast, and of every clean fowl, and offered burnt offerings on the altar." Nor was this a vain service. God had appointed sacrifices of this nature, as types or significant representations of the Re- deemer's blood, that rich and never failing fountain which cleanseth from all sin. And they who offered gifts on the altar, in the faith of the divine testimony, and with a believing reference to the Lamb of God who taketh away the sin of the world, were in every instance, blessed in their deed and made accepted in the beloved. Thus it was with Noah, on this occa- sion. " And the Lord smelled a sweet savour : and the Lord said, in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living as I have done." The Lord's smelling a sweet savour is a figurative expression, intended, evidently, to indicate his gracious acceptance of Noah and his offering. And that this favourable acceptance was vouchsafed, by virtue of the mediation of Jesus Christ, is pretty plainly intimated by the apostle Paul, in his epistle to the Ephesians, v. 2, where he uses an expression, in regard to the great sacrifice of the cross, substantially the same as that now before us: "Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet SMELLING SAVOUR." Let US, thcu, iu all our ap- proaches to God, and in all the services we render him, have respect to our divine Advocate with the Father, who suffered once, the just for the unjust; but who is now exalted at the right hand of the JMajesty in heaven, where he "ever liveth to make interces- sion for his people." Our best performances are pol- luted with sin; nor are we warranted, in Scripture, to expect the acceptance of our purest desires, or most fervent prayers, save througli the merits and media- tion of the Lord Jesus. He is our hope. In him the Father is well pleased: and, for his sake, mercy can be extended to the chief of sinners. The Noahic covenant, which is to be the main sub- LECTURES ON BIBLICAL HISTORY. 69 ject of this lecture, conveys to mankind several pieces of useful and desirable instruction. It consists in a ])ro77iise, on God's part, confirmed by a sacramental sign and seal of divine appointment. It is a solemn stipulation, that the world shall not be again visited by a universal deluge; that, under the hand of culti- vation, the ground shall produce food convenient for man and beast; that the seasons of the year, "seed- time and harvest, cold and heat, summer and winter, day and night, shall not cease, while the earth re- maineth." This covenant engagement was accom- panied by a command to multiply and replenish the earth, and to regard the life of man as sacred and inviolable. Murder was forbidden on pain of death. Even a beast that caused the death of a human being was to be slain, as an attestation of God's indisputa- ble claim to be the sole disposer, as he is the giver of life; "Surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed; for, in the image of God made he man.''^ In connexion with these commands, there was renewed to Noah and his posterity, the grant of dominion over the inferior animals, originally vested in our first parents; and, in addition to this, a right was now first given to man to use animal food, excepting blood, which was strictly prohibited. "Every moving thing that liveth shall be meat for you; even as the green herb, have I given you all things: hwi flesh ivith the life thereof, which is the blood thereof shall ye not eat.^^ In contemplating this covenant transaction with the new world, the serious mind is strongly impressed with the condescension and benignity of the Creator towards his dependant creatures. As all things re- ceived their existence from God, so are they depend- ant on him for their preservation and well being. The survivors of the deluge may reasonably be sup- posed to have been painfully apprehensive, that, on the increase of their numbers, and the consequent 70 LECTURES ON BIBLICAL HISTORY. growth of wickedness, they might be, again, visited by a similar calamity. This fear, if not removed by some express revelation of the divine purpose of cle- mency and forbearance, would have checked the spirit of enterprise, and greatly retarded their progress, in useful arts, and intellectual improvements. Even their pious atiections and religious exercises would, probably, have partaken more of servile fear, than filial confidence, gratitude and joy in the Lord. Be- hold, then, the loving-kindness and tender compassion of the Most High. He has never withheld from man- kind the tokens of his goodness. On this occasion, he gave full and formal evidence of his gracious regards for the creatures of his power. The little remnant of his faithful worshippers had devoted themselves to his service by sacrifice and thank-oflerings, of which he testified his favourable acceptance ; and now, that they are entering on a new world, which they are to people and to cultivate, and where they are to maintain the worship of Him who made heaven and earth, and use their endeavours to promote his truth and honour; and while the desolating expression of his wrath against sin, is still fresh in their minds, he condescends to re- veal himself to them, as their covenant God and faith- ful guardian. He directs them to replenish the earth: and to encourage them, in so doing, and to remove their fears of a second deluge, he assures them, by solemn stipulation, that the earth shall yield her in- crease to the hand of industry; that there shall be seed-time and harvest, day and night, winter and summer; that all flesh shall not any more be swept away by the waters of a flood: and that they and their descendants, to the latest generation, might have a visible token or remembrancer of this kind and gra- cious engagement, the rainbow, or as it is called in Scripture, " God's bow in the cloud," was set, or appointed, as the seal of his faithfulness and truth. Whether that beautiful phenomenon, the rainbow, existed and was seen before the flood, or whether it was now produced by some change in our atmos- phere, for the express purpose of confirming and LECTURES ON BIBLICAL HISTORY. 71 perpetuating the remembrance of this covenant, is a question, as unimportant as it is difficult to decide. It is unimportant, because, admitting that it existed before^ it did not exist as the token of any covenant between God and man; and, when once appointed as the seal of Noah's covenant, it would answer that end as completely, as if it had been formed expressly for that purpose. The question is difficult to decide, be- cause, although it proceeds from natural causes, the reflection and refraction of the sun's rays from innu- merable drops of rain in a thin cloud, yet so many concurrent circumstances are necessary to its produc- tion, that no man without knowing the alterations which may have taken place in the atmosphere at the time of the flood, or what change may have been made, after that event, in the mode of watering the earth, can prove, with certainty, that the antediluvians ever saw a rainbow. No object, perhaps, on the face of nature, is viewed with more complacency and de- light than the bow in the cloud. This may be owing, in part, to its rich colours and elegant form, but chiefly, to its religious and appropriate design, as a messenger of good tidings, and a pledge to the world, that the earth and its inhabitants shall not be again visited by a general, or extensively destructive flood. And, I doubt not, that it is from a vague knowledge of tliis interesting fact of sacred history, received through the medium of tradition, that Homer, the father of epic poetry, takes his fine idea of Iris, or the bow in the clouds, being the messenger of Jupiter, the Pagan king of heaven. Where it is said, in Scripture, that when God looks upon the ^' bow in the cloud," he will remember his covenant, we are to understand the expression, as used after the manner of man; for God, in whom there is no variableness, needs no remem- brancer; he cannot, from the perfection of his nature, forget or fail to accomplish any of his promises. The outward memorials or tokens of any of God's trans- actions with man, are for man's use and benefit ; to remind him of his duty, and to encourage his faith and hope in the divine promises. That this is true. 72 LECTURES ON BIBLICAL HISTORY. in the case now before us, will not be doubted. When, therefore, we look upon the rainbow, let it re- mind us of our duty to Him who painted its beauteous colours, and placed it in the cloud as the symbol of his goodness to a dependant and guilty world. Nor let our thoughts be limited to temporal benefits, when viewing- this beautiful emblem of the divine benig nity. To those who are interested in that covenant, which is ordered in all things and sure, it conveys a lesson of the highest and most consolatory import ; a lesson of hope and confidence in Him whose blood and righteousness secure them from that fearful deluge of wrath that shall, in due time, come upon the un- godly. Hear the word of Jehovah, by the mouth of his prophet Isaiah: "This is as the waters of Noah unto me ; for, as I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee: for the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.^' Isa. liv. 9-10. As an improvement of this article of our lecture, allow us to suggest a few practical reflections. In the covenant which we have been considering, God claims to govern the world, as well in its physi- cal, as in its moral concerns. The laws of nature owe their efficiency, and steady operation to the constant agency of God. And not to acknowledge this truth, is but little short of practical atheism. The inimita- ble Cowper has some fine thoughts on this point: " Some say, that, in the origin of things, When all creation started into birth, The infant elements receiv'd a law, From wliieh they swerve not since I — That under force Of that controlling ordinance they move, And need not His immediate hand, who first Prescribed their course, to regulate it now. — But how should matter occupy a charge, Dull as it is, and satisfy a law So vast in its demands, unless impell'd To ceaseless service by a ceaseless force, And under pressure of some conscious cause ? LECTURES ON BIBLICAL HISTORY. 73 The Lord of all, himself thro' all diffused, Sustains, and is the life of all that lives. Nature is but a name for an effect, Whose cause is God." — Task, b. vi. Yes; it is God that sustains the earth in its orbit, and causes grass, and bread corn, and all its pleasant fruits to grow on its surface, for the use of man and beast. It is God that gives us the former and the lat- ter rain, seed-time, and plenteous harvests. He it is, that maintains health in our borders, or visits us, as he sees fit, with sickness, disease, and death. He it is, that preserves the ships that convey our friends and our property across the mountain waves, and the trackless deep. He it is, that rides in the whirl- wind — that directs the tornado — that lets loose his water-spouts, in such measure, and on such places, as he pleases, to teach men their dependance on his providence, and their obligations to his protecting power, and bounteous munificence. He it is, in one word, that gives us all our comforts, and removes them from us, at his pleasure. To him, therefore, let our prayers and thank-offerings be continually presented, in the name of Jesus, to whose mediation we owe all our comforts, and all our best hopes. The partial inundations that often occur are no in- fraction of the Noahic covenant; as that only enga- ges that there shall not, again, be a universal deluge. " The waters of a flood shall not any more destroy all flesh. '^ • Inundations, like earthquakes, pestilence, famine, and war, are the ministers of God's anger, by which he visits and reproves guilty communities of mankind. But the covenant sealed with its ^^bow in the cloud^^ secures the world from destruction by water, and constitutes our only authentic assurance of seed-time and harvest, winter and summer, and day and night, while the earth remaineth. Let us be thankful for the Bible, which among in- numerable other precious pieces of instruction, con- tains this charter of the world's preservation and pri- vileges, till all the designs of redeeming mercy shall be fully accomplished. 7 74 LECTURES ON BIBLICAL HISTORY. The apostle Peter teaches ns, that the fashion, or present form of the world is ultimately to be changed, or destroyed by a universal conflagration. *^ The heavens and the earth, which are now, are kept in store, reserved unto fire, against the day of judgment, and perdition of ungodly men — the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; and the earth, also, and the works that are therein, shall be burnt up." 2 Pet. iii. 7-10. It is not certain, however, from this or any other passages of sacred Scripture, that this earth is to be utterly consumed, blotted from existence, or even ren- dered useless, in the great empire of Jehovah. That the time will come when it shall be wrapped in flames, and undergo a purification — be stripped of its combustible furniture, by the action of fire, of which it comprises immense stores in its own bowels, can- not be doubted by any believer in the lively oracles of revelation. Yet, that it may answer a valuable purpose — be the dwelling place of some happy intel- ligences, after that event, is quite possible; nay, even probable: and the apostle Peter himself seems to en- courage an expectation of this kind, when he says, in a subsequent verse of the same chapter, and, in con- cluding his description of the general conflagration: — ^'Nevertheless, we, according to his promise, look for new heavens and a new earth wherein dwelleth righteousness:" verse 13. We do not believe that annihilation will ever invade any of the Creator's works. To conclude: let us try to fix in our minds the true idea of the nature and design of that covenant which we have been considering. That it was not formal- ly and precisely the covenant of grace, is, we think, plain from these facts — viz. that there is no mention in it, of any spiritual and saving benefit; that its pro- mise is made not only to all mankind, but to every living thing; fowl, cattle, and beasts of the earth; a scope of promise which certainly does not belong to the covenant of grace. LECTURES ON BIBLICAL HISTORY. 75 We think, however, that the Noahic covenant, must be regarded, as having been formed with the world, for its temporal benefit and comfort, in consequence, of the mediatorial office and work of Jesus Christ, the Mediator of the new covenant: for all the patience of God, in sparing a world stained with crimes, is to be ascribed to his gracious design of redeeming unto him- self, a peculiar people, by the cross of Christ: so that, had not the covenant of grace taken effect before the deluge, there would have been no ark furnished for the saving of Noah and his family; nor any covenant of peace and safety, sealed by the rainbow, to quiet the fears, and gladden the hearts of guilty men. John the Evangelist saw, in the visions of Patmos, a rain- bow round about the head of the Son of man, our glorious Redeemer. In him, we have that peace of God which passeth understanding. The bow of his covenant, perpetually encircles the throne of heaven; and, when the storms of divine wrath shall sweep away all refuges of lies, they who put their trust in him, and accept the blessings of his grace, shall be safe, and peaceful, and triumphant, world without end. Whenever we look upon the rainbow, let us recol- lect, and be thankful on the recollection of the blessed truth, that by virtue of the gracious interposition of Christ, we are placed under a dispensation of mercy, where we not only enjoy the common bounties of a munificent Providence, but have an opportunity of securing " the true riches," an interest in the favour of God, the forgiveness of sins, and the life everlasting through him that loved us, and gave himself for us. Sin has drawn down a curse upon the earth, and in- flicted on the children of men most grievous maladies: but there is a fountain opened, in the blood of atone- ment, whose streams make glad the city of our God. There is a covenant, well ordered in all things, and sure; a covenant, rich in its provisions, and inmiuta- ble in its engagements. The gospel of God, our Saviour, unfolds to us the contents of this divine compact; and, often, has our faith in its liberal pro- 76 LECTURES ON BIBLICAL HISTORY. mises, been invited, by the exhibition of its hallowed seals, in the ministry of reconciliation. To this well authenticated instrument of redeeming grace, let us yield consent, and affix our names, and entrust our souls: and, then may we sing with the poet: " Ere God pronounc'd creation ^ood, Or bade the vast unbounded flood Through fixed channels run ; Ere light from ancient chaos sprung, Or angels earth's formation sung, He chose us in his Son. Then was the cov'nant ordered sure, Through endless ages to endure, By Israel's triune God : That none his cov'nant might evade, With oaths and promises 'twas made, And ratified in blood. God is the refuge of my soul, Tho' tempests rage,tho' billows roll, And hellish powers assail : Eternal walls are my defence — Environ'd with Omnipotence, What foe can ere prevail? Then let infernal legions roar, And waste their cursed, vengeful power, My soul their wrath disdains : In God, my refuge, I'm secure, While cov'nant promises endure, Or my Redeemer reigns." LECTURES ON BIBLICAL HISTORY. 77 LECTUKE VIII NOAH'S PROPHECY AND DEATH. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, cursed be Canaan ; a servant of ser- vants shall he be unto his bretln-en. And he said, blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. And Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years : and he died. — Gen. ix. 24-29. In pursuing the thread of sacred history, in these lec- tures, we cannot expatiate largely on every fact that occurs m the inspired narrative. It is our aim to select the most important events, and deduce from them such practical lessons as they seem designed to convey. But every thing connected with the history of Noah, is interesting and instructive. He was six hundred years an inhabitant of the old world — was preserved, with his family, during the space of three hundred and sixty-five days, on the surface of a boundless ocean, to repeople the new one — and, though far from being a spotless character, he was a man whom God delighted to honour. He had been a witness for the truth, a preacher of righteousness, and an eminent example of faith, to the antediluvians. After the deluge, his religious services were graciously accepted; and with him, as a second progenitor of the human family, the Lord condescended to form that remarkable covenant, sealed by the " bow in the cloud,'^ which constitutes the world's charter, while the earth remaineth, for seed-time and harvest, sum- mer and winter, day and night, and for its preserva- tion from destruction by the waters of another flood. 7* 78 LECTURES ON BIBLICAL HISTORY. It will not be amiss for us, therefore, before we take leave of his history, to notice, briefly, two or three things which took place towards the close of his life, and in which he had the principal agency. We are taught by Moses, that soon after the cove- nant transaction which formed the subject of our last lecture, Noah began to cultivate the ground; that he planted a vineyard; that, on a certain occasion, he became intoxicated, and that by his indecent appear- ance while in this state, he drew on himself the mockery and derision of Ham, one of his own sons. In this affair, we may read the frailty of human na- ture. The best of men are liable to be overtaken in a fault; and all have need to pray continually, ^'Hold thou me up, and I shall be safe." Some interpreters of Scripture, eager to defend the character of the father of the new world, allege that he must have been ignorant of the inebriating quality of wine; and, had this conjecture but a moderate degree of proba- bility in its favour, we should certainly be disposed to acquiesce in it, as a decisive exculpation of the man of God, from the foul charge of drunkenness. But it seems unlikely that the use and effects of wine were unknown in the world for upwards of sixteen hun- dred years; especially in a part of the earth so favoura- ble, in point of soil and climate, to the production of the grape. It is observable, also, that the planting of a vineyard was one of the first branches of agricul- ture to which Noah directed his attention; which shows pretty plainly, that he was not unacquainted with the useful product of the vine, and can hardly be supposed to have been ignorant that the juice of the grape, when taken immoderately, would produce intoxication. These obvious considerations compel us to admit his criminality in this matter. It were equally uncandid and uncharitable to suppose that he was henceforth a habitual drunkard. From his gene- ral character and conduct, we are bound to hope that this was the only instance in which he was overcome by that disgraceful and ruinous sin. And those per- sons who indulge freely in that abominable vice, and LECTURES ON BIBLICAL HISTORV. 79 appeal to the conduct of righteous Noah, as aflbrding an apology for their hase and wicked practice, do hut trifle in serious concerns, and sport with (heir own deceivings. *' No drunkard shall inlierit the kingdom of God:'"' the mouth of ihe Lord hath spoken it! In the treatment which Noah received from his sons, on this unhappy occasion, children and youth may take a useful hint, in regard to the duty which they owe to parents. The conduct of Ham was infamous; and showed a mind equally wanting in delicacy and filial reverence. A tender regard for the honour and hap- piness of an earthly parent is a sentiment, which in the scale of moral duty, stands next in order to that of religious reverence for the Great Father of Spirits. A child may see, and lament in secret, the errors of a parent; but to take occasion from his faults to revile him, or to expose him to public scorn, is a crime against nature ; — a heinous offence in the eyes of the God of nature, and an unequivocal indication of a bad heart. Shem and Japheth appear in this instance to have been dutiful sons; though there is no reason to conclude that they either approved or connived at a father's sin, they endeavoured, with commendable delicacy, to protect his honour and screen him from popular contempt. Go children and do likewise. You are mider obligations to your fathers and mothers, which you can never fully discharge: while you obey their commands, shield them from reproach, and min- ister to their comfort, without violating any of the divine precepts, you perform a sacred duty, and may hope that God, for Christ's sake, will bless you in your deed. But it may be thought, and has indeed been more than insinuated, that Noah on his recovery from the ill effects of his wine, evinced a spirit of revenge and bitterness unworthy of a pious father, in the sentence which he pronounced on his sons and their respec- tive descendants. Let us look dispassionately at this transaction. We are not bound to defend every act of every good man, whose name we find in the Bible; bat we are bound to do justly and judge 80 LECTURES ON BIBLICAL HISTORY. righteously. The sacred Scriptures, unlike the fic- tions of ancient, poesy, or the senseless dreams of modern romance, present us with no sinless charac- ters, save that of Jesus Christ. We have here a faith- ful record of human nature, always frail and prone to evil, except when prevented and redeemed by the grace of God. But, we verily think, Noah was not blameworthy in this matter. It is well known that one of the early modes of predicting the character and destiny of families or nations, was that of a father's valedictory and solemn address to his chil- dren; of which, we shall have occasion to notice some instances in the sequel of these lectures. Of this nature, as we think, is the sentence now in question. We are not obliged to believe that Noah, immediately on awaking from a fit of intoxication, proceeded to pronounce on the character and future fortunes of his sons. The sacred history is very concise, and therefore, considerable time may have elapsed between events which seem to follow one another closely in the narrative. The patriarch was now an aged man; his sons were about to leave him, that, in conformity to the divine purpose, they might improve and replenish the earth. He calls them about him, and moved by the Holy Ghost, utters in their hearing a prophecy of a most extended and comprehensive kind, to the fulfilment of which, age after age and century upon century have borne uni- form and decisive testimony. "Cursed be Canaan; a servant of servants shall he be unto his brethren." The name of Ham is not mentioned in the curse at all. How will you account for the omission, on sup- position that the patriarch was influenced by a prin- ciple of revenge ? Would he pass by the offender, and vent his passion on a grand-son, who, so far as we know, took no part in the base conduct of his father? To us, this really appears incredible. It is then a prediction uttered in the name of God ; and the event proves that it respects the posterity of Ham, in general, and the family of Canaan, in particular. The Canaanites were subdued or extirpated by the LECTURES ON BIBLICAL HISTORY. 81 Israelites, the descendants of Shem. And the Pheni- cians, the Sidonians, and Carthagenians, the posteri- ty of Ham, were oppressed and suhjugated by the Greeks and Romans, the children of Japheth. The unhappy sons of Africa are the offspring of Ham; and that they have been for ages subject to the will — the misrule — the avarice and tyranny of Japheth — the inhabitants of Europe and America, cannot be doubted. The blessing of Shem has been realized, in the fact, that his posterity comprised the church of God for many ages — and of him, " as con- cerning the flesh, Christ came," — the glory of Israel, and the light of the Gentiles. God has enlarged Japheth. To his family have been assigned an ex- tensive portion, and some of the choicest spots of the liabitable globe. Besides several districts in Asia, his children occupy the whole of Europe and both Ame- ricas. And by the gracious triumphs of Christianity, first propagated by Jesus and his apostles, of Jewish descent, Japheth has been made to dwell in the tents, and to worship the God of Shem. " There never has been a son of Ham," says the venerable Mede, " who has shaken a sceptre over the head of Japheth. Shem has subdued Japheth, and Japheth has subdued Shem; but Ham never subdued either." There may have been some small exceptions; but, in general, Ham has been pretty uniformly the servant of his brethren of the other branches of his father's family. Of the four greatest empires that ever existed, viz. tlie As- syrian, Persian, Greek, and Roman, it is remarkable, that the first and second belonged to Shem, and the third and fourth to Japheth. And at the present time, while America, Europe, and a part of Asia are free, powerful, and independent, Africa is the common mart of the world for slavery and trafficking in human flesh. Noah does not then deal out his curses and benedictions to his sons from passion or spleen. As the Lord's prophet he foretells a state of things in relation to them, which, for wise reasons to be unfolded in due time, shall continue for a season; but it shall not continue always; mercy's remedy is 82 LECTURES ON BIBLICAL HISTORY. destined to have a wide extension ; the grace of our Lord Jesus shall reign through righteousness, where sin has abounded. When the heathen are given to Messiah, for his inheritance, and the uttermost parts of the earth, for his possession, Canaan shall cease to be a servant of servants. Man shall no longer doom his fellow-man to bondage, because he finds him de- fenceless and guilty of a coloured skin. All shall know the Lord — be free in Christ — and love as brethren. come the blessed period ! when the mil- lenial light of the Sun of Righteousness shall spread its cheering rays over the whole face of this great world, so long the abode of sin, and the scene of human wretchedness and crimes! Come, speedily, the bright and the promised day, when all people and kindreds of the earth shall dwell, with sweet accord, in the tents of Shem; — when all flesh shall see the salvation of our God, and triumph in redeem- ing grace, under the universal reign of Christ, the Lord and King of Zion! But this is a digression from our subject. We are pressing upon the closing scene of the patriarch's life: "And Noah lived, after the flood, three hundred and fifty years; and all the days of Noah were nine hundred and fifty years; and he died." He had lived long, and shared largely in the care and distinguishing bounties of Heaven. He had an antediluvian constitution, and therefore attained to a greater age than any other inhabitant of the new world; which he lived to see extensively peopled, and overrun, a second time, with idolatry and every evil work; for he must have continued till near, if not some years after the time of Abram's birth, in the year of the world two thousand and six. He had experienced enough of the sorrows of this life to make him willing, through grace, to exchange it for another of brighter, holier, and more cheering pros- pects; and though we have no account of his dying exercises, we may conclude, from his general charac- ter, from the tokens of divine favour shown him at sundry times, as also from the divine testimony res- LECTURES ON BIBLICAL HISTORY. 83 pecting him, that his latter end was peace. Readers, you and I must die also. Nor can we count upon centuries, or even half-centuries; our days .are as an hand-breadth, in comparison with Noah's nine hun- dred and fifty years. The time of our sojourning is calculated by scores, and generally limited to three and a half of these scanty periods. Three little words, '^ and he died,'^ will quickly close the history of the longest liver among us. Good God ! on what a brief and precarious term depend the infinite interests of these our deathless souls ! " So teach us to number our daj^s, that we may apply our hearts unto wis- dom." Readers, this melancholy subject is often pressed upon your serious consideration in the ministry of re- conciliation, and in the providence of God, not to diminish or disturb, but to secure your happiness and peace. The m.agnitude of the subject is a sufficient reason for its frequent recurrence. Happy for you, if after all that you have seen and heard of death, you shall be prepared to die in hope and comfort! Min- isters of the word who visit the sick, and often stand about the bed of the dying, have, of all men, the best opportunity of appreciating the importance of being furnished for passing that " bourn whence no traveller returns.'' We see persons die in a great variety of circumstances: some stupidly; — some in fear; — some in despair, refusing to be comforted; — others in peace, triumphing in Christ, as the resur- rection and the life. The dying often preach to us, and make us feel the duty of preaching to the living. Ah! how many we have heard, with their latest breath, lament their neglect of the great salvation, during their day of grace: but we have never heard any one say, that he had thought too much on the subject, or been too diligent to secure the heavenly prize. It is natural and becoming, therefore, for the pastor who regards rightly the worth of a soul, to feel solicitous that the people of his charge may be ready to give up their account to God, with joy and not with grief. Now, reader, your nature is depraved; of 84 LECTURES ON BIBLICAL HISTORY. this you liave unequivocal evidence from the Bible, the Lord's sure word of testimony; from the history of the world; from your own observations, and from the faithful dictates of conscience. Without a new heart and a right spirit, therefore, it is plain you are not fit for heaven ; and, if not fit for heaven when death lays his cold hand upon you, your souls will be lost for ever to God and to happiness. The dissolution of the body is a small matter compared with the death of the soul — called in Scripture, the second death — that deathless death, that eternal succession of deaths, shall we say, inflicted by the .worm that never dies, and the fire that is not quenched. Now the gospel of the grace of God points you' to a refuge; not from death temporal, for that is inevitable, nor is it terrible to the good man, because it is a transition from earth to heaven ; but this gospel points you to a refuge from the second death, the death eternal: " Christ in you, the hope of glory; Christ the way, the truth, and the life ; Christ the propitiation for our sins, and the Lord our righteousness.^' Have you fled to this refuge? Have you laid hold of this hope set before you? Some of you have, through grace, we cannot doubt. But have you all? All souls are alike precious, con- sidered as the subjects of eternal weal or wo. If the gospel is to be preached to every creature, should not every creature regard it seriously, and accept the remedy which it off"ers, against the otherwise fatal malady, sin? Do you not all expect to die? Indu- bitably. When? " Ye know neither the day nor the hour." Noah lived nine hundred and fifty years, " and he died." But none of you can expect to live one hundred years; many of you not half that time: but what if you should, by reason of uncommon strength, attain to five score years? Death would be as awful then, should it find you in your sins, as it would be to-day. Seeing then, there is no discharge in this war, what is your hope for the world to come? Do any. of you indulge the comfortless, the debasing belief in annihilation ; that the grave is the end of man, soul and body? Annihilation is an atheistical phan- LECTURES OX BIBLICAL HISTORY. 85 tasm. There is not a particle of evidence, either in the lively oracles, or in the wide field of nature, that any of God's creatures, whether matter or mind, shall ever be utterly blotted out of being. Is your hope of acceptance with God founded on your good works? What then will you do with your l3ad works. ^ Or, if you believe the Bible, how do you interpret that pas- sage; "By the deeds of the law no flesh shall be jus- tified in his sight?" Are you saying in your heart, with Felix ; " Go thy way for this time V or, with the sluggard, "A little more sleep, a little more slum- ber: a little more folding of the hands to rest?" Ah! this is the sin that slays its thousands. Many, it is to be feared, permit the \)'\\{eAQY , jjrocrastination, to steal away their time, day after day, and year after year, till the season of grace expires, and the impassioned exclamation bursts from the bosom of despair, " The harvest is past, and the summer is ended; and we are not saved !" let us listen heedfully to the voice of divine mercy, urging us to give all dihgence to make our calling and election sure: "Behold, ?2oi^; is the accepted time ! Behold now is the day of salvation !" "There is a time, and justice marks the date, For long forbearing clemency to wait; That hour elapsed — the incurable revolt is punished." 86 LECTURES ON BIBLICAL HISTORY. LECTURE IX. THE ORIGIN OF VARIOUS LANGUAGES. And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city, and a tower whose top may reach unto heaven ; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city, and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be re- strained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth; and they left off to build the city. Therefore is the name of it called Babel : be- cause the Lord did there confound the language of all the earth : and from thence did the Lord scatter them abroad upon the face of all the earth."— Gen. xi. 1-9. The precise time when the events related, in this portion of sacred history took place, cannot be ascer- tained; but it is highly probable, that they occurred within two hundred years after the deluge, and during the lifetime of Noah. Peleg, the son of Heber, and great grand-son of Shem, was born about one hun- dred years after the flood; and we are told that in his days the earth was divided; and, to commemorate that event, he received the name Peleg, which signi- fies division. But this name may have been given to him, prophetically, as was the name of Noah, and several others, before the event occurred, which it LECTURES ON BIBLICAL HISTORY. 87 was designed to commemorate. And, as he lived two hundred and thirtj^-nine years, we may fix the date of the dispersion, which is said to have taken place 'iifi his dai/s,^' any where within the limits of his lifetime. It is generally fixed ahout one hundred and fifty years after the flood. At this period, man- kind must, on the most moderate computation, have increased to several thousands; so that there was no want of hands to undertake the building of a city and tower, as has been suggested by certain writers, who aflect to know more than Moses, about the early his- tory of the world. Several things, in the passage before us, are worthy of special notice. In our remarks, we shall pursue the order of the inspired historian. In the first place, we are informed that, at this time, " the whole earth," i. e. all mankind, used one com- mon language, and were of one speech. Every fact, related in the Bible, is consistent with the whole, and, when considered seriously, tends to confirm our faith in the entire volume, as an inestimable treasure of revealed truth. Admitting that mankind, except a single family, were swept from the earth by a uni- versal deluge, as Moses teaches us, in the preceding pages of his history, it is perfectly natural, at the distance of a hundred and fifty years from that ca- tastrophe, to find this favoured family, and their descendants using one common form of speech. Whereas, on the opposite supposition, that men had lived many generations in dilferent states of society, and in distant parts of the world, it would be difficult to believe that there was but one language in use among all nations; for it is undeniable that the lapse of time — different forms of civil government — the in- fluence of climate on the organs of speech, and other causes, will produce great changes, both in the matter and form of language. But whatever diversities of this kind may have obtained in the antediluvian world, it is reasonable to suppose that Noah and his ofl'spring, living, as they did, in much the same habits, and in the same quarter of the globe, would, at least 88 LECTURES ON BIBLICAL HISTORY. for three or four generations, be all of the same lan- guage, and use, essentially, the same forms of speech. But what particular language was it, that was now in universal use? On this question there is a diversity of opinion; and, like many other unimportant inqui- ries, it is difficult to solve, with any degree of cer- tainty. Our limits will not allow us to notice the pretensions that have been advanced for several of the oriental tongues. The claims of the Hebrew appear to deserve the preference. This was the lan- guage in which Moses wrote; — and, from the sig- niiicant import of most of the proper names, in the Pentateuch, or first five books, in the Old Testament, it seems probable that this was the tongue spoken by Adam, and in which he gave names to the inferior animals, when they were brought to him, for that purpose, at the creation. And, as men lived to a great age before the flood, language would not, then, be liable to such rapid changes as take place in modern times. There were but little more than a hundred years between the death of Adam and the birth of Noah; which makes it highly probable, that if the Hebrew was the language of the old world, it was also the only one in use, by Noah and his family, till the confusion efi'ected, by divine interposition, on the plains of Shinar. From the mountains of Armenia, where the ark rested, at the termination of the deluge, the people seem to have moved towards the south-east: and, as the land of Shinar lay southward from Mount Ara- rat, somewhere within the limits of the country after- wards called Chaldea, they must, in approaching it, have "journied from the east," as Moses states. On those once beautiful and fertile plains, watered by the river Euphrates, they resolved to found a city, adorn- ed with a magnificent tower, which should be the seat of empire — the centre of their extending settle- ments—and the emporium of wealth. The materials used for constructing these mighty works, were brick, instead of stone, and a sort of slime, called bitumen, which abounded in the place, and which served as LECTURES ON BIBLICAL HISTORY. 89 cement. Their design, in building a city^ is suffi- ciently obvious. Heretofore, they had been kept together by the ties of fraternity, as also by motives of self-defence from tlie encroachments of wild beasts, and by the use of one common language. But, on finding their numbers increase rapidly, it was natural for them to think of erecting a metropolis, or point of UNION, whence they might extend their settlements, and to which they might return, as occasion required, for the purposes of trade, and the adjustment of any disputes which might arise, in relation to their pro- perty. But their object in constructing a tower, whose top should reach to heaven, or as the expres- sion imports, to an extraordinary height, is not easily determined. Some writers suppose it was in- tended to be a refuge, in case of a second deluge, or extensive inundation. Three considerations render this conjecture improbable: First; had this been their design, they would have chosen, as the site of their tower, not a valley, or plain, but a mountain. Mount Ararat, or some other neighbouring eminence, would have placed them more out of the way of destructive floods, than the low banks of the Euphrates. Se- condly; they had received express assurance, by covenant, from God himself, that the earth should not, again, be destroyed by water; — and that too within so short a period, that it could not have been forgotten; especially as the memorial of it was re- peatedly brought to their view by the boiv in the cloud. And, thirdly; the expedient was inadequate. A pile of brick and slime could not long stand the violence of the waters of a flood; and, even if it did, it would aff'ord a retreat for but a small proportion of their number. Nor is it likely, that this tower was intended, either for idolatrous purposes, or for making astronomical observations; though, we believe, it was converted to these uses, in after ages; when, with some modifica- tion, it became the temple of Belus, and served as a philosoph ica I observatory. In the consultation which they held, on the subject, 8* 90 LECTURES ON BIBLICAL HISTORY. two motives are suggested, for undertaking this stu- pendous work. The first is, the proud ambition of rendering themselves famous — of leaving behind them a memorial of their wealth and power. "Let us MAKE us A NAME." This is a motive which has always had too much influence on man, ever since his apostasy from God. These Babel-builders were more concerned for the honour of their own name^ than for that of their Maker. Tlie same unworthy principle has done many foolish things, and produced great mischief in. the world. It has often wrought faction in the state, and schism in the church. It has written volumes of controversy, in politics, merals, and religion. It has erected palaces, mausoleums, and pyramids. It has fought duels, and broken the peace of many families. Bursting asunder the bonds of brotherhood, it has revolutionized nations, and turned the world into a field of blood. The other motive is couched in these words: " Lest we be scattered abroad upon the face of the whole earth.^^ They wanted a sort of pharos, or beacon, that might be seen at a vast distance, and by which they might regulate their movements, in gradually extending their settlements out from the MetrojjoUs. It may, also, have been intended to answer some useful purpose to the shep- herds, in attending their flocks, on distant mountains; and who, by the frequent migrations which they were obliged to make, for the sake of good pasturage, might, otherwise, have been at a loss to find their way to the capital. All this appears, at first view, harmless and laudable enough. But, then, it is to be remembered, that this project of keeping together, and of forming one great and absorbing empire, was in direct oppo- sition to the design and express command of God, that they should disperse, in companies, and replenish the earth. And this design of Providence was evi- dently wise and good. Thorns and briers were now everywhere springing up; wild beasts were rapidly increasing; a vast extent of the earth was uncultivated — while one small portion of its surface was over- stocked with people; which must soon have given LECTURES ON BIBLICAL HISTORY. 91 rise to contests about its produce. A dispersion would remedy these evils: — there was room enough; and extended culture would aliord not only a more easy subsistence to the same number of people, but would conduce much to the multiplication of the race, and the peace of the whole. Furthermore, God knows what is in man. He knows that absolute power cannot be safely entrusted to mortal hands. When once acquired, it is liable to be maintained by oppression and cruelty. It seems, therefore, to have been his benevolent purpose, from the beginning of the world, that there should be several distinct king- doms among men ; — that they should be distributed into different nations, and live under different forms of government. That, instead of a universal mon- archy, there should be an opportunity afforded of maintaining a balance of power; — and that there should never be wanting an asylum for the oppressed, or a retreat for persecuted piety. And who does not perceive, and admire the wisdom and benignity of divine providence in all this? '^ Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." Psalm cvii. 43. " And the Lord came down to see the city and the tower which the children of men builded." This passage, like many others in the sacred volume, is to be understood as spoken after the manner of man, and in condescension to our inability to comprehend the mode in which a spiritual being operates. The infinite God is every where present, at all times. There is no escaping from his notice — no fleeing from his Spirit. When he is said, therefore, to come specially to any place, or people, tlie meaning is, that he there manifests his presence and displays his power, in an extraordinary way. From its being said here, that the city and tower were builded by the children of men, some have supposed that Noah, and the few pious of Shem's family, who were like-minded, took no part in this wild and wicked project. And this is far from being an improbable supposition; for, even before the flood, the ungodly were called the children 92 LECTURES ON BIBLICAL HISTORY. of men, and the pious were distinguished by the honourable title of the sons of God. It appears, however, from the next verse, that the measure was generally approved, and helped forward by those present. " And the Lord said, Behold the people is one, and they have all one language." That is, they are united in design, and their common form of speech, by which they can readily carry on an interchange of ideas, favours the execution of their purpose. " And now nothing will be restrained from them, which they have imagined to do." This expression conveys a reproof, and indicates the necessity of divine interpo- sition. The meaning we take to be as follows : If these people be permitted to go on with this device of ambition and folly, they will take encouragement from thence, to outrage my authority — to disregard my commands in other matters; and, in following the vain imaginations of their own hearts, they will com- mit all manner of iniquity, with greediness, and bring upon themselves and their children, swift destruction. *' Go to," therefore, saith the Lord ; " Let us go down, and there confound their language, that they may not understand one another's speech." Here, as in the phraseology used, in regard to the creation of man, we have an intimation of a plurality of persons in the ADORABLE GoDHEAD. " Let US go dovvu," is a phrase which seems to indicate pretty strongly, what is fully and unequivocally taught in the New Testament; viz. that God the Father, Son, and Holy Ghost, is the only proper object of religious homage and adora- tion. This is indeed a great mystery ; but, to our mind, it is not more mysterious or incomprehensible than is the eternity or omnipresence of the Divine Being, which, it were blank Atheism, not to believe and acknowledge. " So the Lord scattered them abroad from thence upon the face of all the earth ; and they left off to build the city. Therefore is the name of it called Babel, i. e. confusion, because the Lord did there confound the language of all the earth." Thus we see, the confounding of their language, was the means of LECTURES ON BIBLICAL HISTORY. 93 arresting the visionary scheme which these men of Shinar were bent on carrying into effect; and, in tlieir dispersion, the purpose of Jehovah triumphed over the evil devices and proud designs of man. But if it was necessary that these people should be scattered abroad upon the face of all the earth, why did God take this method to effect their dispersion? Jehovah does his own work in his own way; "and let all the earth be silent before him." He might have opened his water-spouts upon them, or com- missioned the fires of heaven to consume them and their works of vanity; but he is slow to wrath, and delights in mercy. He meant to show that he re- gards what is done on earth; and, in this measure of his righteous government, he has furnished to future generations, a memento of his power and providence, as touching the affairs of men, in that diversity of languages, which continues to this time, and wMch will, probably, continue to the end of the world. But would not the dispersion have taken place, in time, without any miraculous influence? Yes; but not in all probability, without wrangling and bloodshed. How many languages, then, were produced? No more than were necessary to answer the purpose con- templated. We are not to suppose an entire confu- sion, so that no two individuals could understand one another. It seems likely that each family, or tribe, had its common form of speech. But whether there were three, sixteen, or sevenfy-two, we are not in- formed, and it were idle for us to inquire. The He- brew continued in the family of Shem, in the line of Heber, from whose name the language, probably, took its designation; and his descendants, in the hue of Abram, were called Hebrews. But were the people of Shinar driven away from their projected seat of empire, with precipitancy, and in wild disorder? Moses has not said so: — nor is it credible. God is a God of order. Though the tower ceased to rise, time was, doubtless, afforded for an orderly departure from the scene of folly and discomfiture. But we must conclude. The facts recorded in this portion of Bib- 94 LECTURES ON BIBLICAL HISTORY. lical history, are corroborated by several profane and foreign writers. Tiie fable of the giants making an attempt upon the gods, in heathen mythology, doubt- less owes its origin to an obscure tradition respecting the tower of Babel. The substance of what the an- cient Pagan historians say on this subject, is, " that a huge tower was built, by gigantic men, at Babylon — that there was then but one language among man- kind — that the attempt was offensive to the gods — and that, therefore, they demolished the tower, over- whelmed the workmen, divided their language, and dispersed them over the face of the whole earth." One practical lesson is fairly deducible from the theme of this lecture; and that is a lesson of humility and submission to God. The Creator unquestionably governs the world in righteousness. All his com- mands are just and good. He knows what is best for*iis. He has taught us our duty, in the lively ora- cles; and we cannot slight his authority, or despise his grace, with impunity. "Wo to him that striv- eth with his Maker!" Though hand join hand, the wicked shall not go unpunished. Let us not, there- fore, spend our time, or waste our strength, in Babel- bmlding. " He builds too low, who builds beneath the skies." Lay up treasure in heaven. Secure a place in the house not made with hands. Instead of attempting, like the men of Shinar, to make your- selves a name, be zealous for the honour of God's name, and he will take care of you, as in the life that now is, so also in that which is to come. Renounce the world, the devil, and the flesh. Forsake your sins; — believe in Christ; — obey his gospel; — walk as he walked; — repose your undivided confidence in him; and when the workers of iniquity shall read their folly, by the light of eternity, in the ruins of their Babel-schemes of happiness, you shall be safe, and live to participate in heaven's highest, sweetest, loudest anthem o{ praise, to Him that sitteth on the throne, and to Jesus, the mediator of the new cove- nant, who loved us, and washed us from our sins, in his own blood. Amen. LECTURES ON BIBLICAL HISTORY. 95 LECTURE X. THE CALLING OF ABRAM. Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I •will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great ; and thou shalt be a bless, ing: And I will bless them that bless thee, and curse him that curseth thee ; and in thee shall all families of the earth be blessed. So Abram departed, as the Lord had spoken unto him ; and Lot went with him : and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran ; and they went forth to go into the land of Canaan ; and into the land of Canaan they came. — Gen. xii. 1-5. The calling of Abram forms an important epoch in the history of the Bible. It took place four hundred and twenty-seven years after the deluge ; i. e. in the year of the world two thousand and eighty-three, and before the birth of Christ, one thousand nine hundred and twenty-one. He was a descendant of Shem, at the distance of ten generations. His father's name was Terah ; and he had two brothers, viz. Nahor and Haran, both older than himself, and a nephew, named Lot, a son of Haran, and who is associated with him in the subsequent history. The family lived in Chaldea, in a place called ^' Ur of the Chal- dees." Here it was that Abram received the first intimation that he and his family were to be made the depository of true religion, for the accomphsh- ment of heaven's merciful designs towards our guilty race. But the purpose of God was not fully revealed to him till some years after this period. The Chal- deans, it seems probable, had now become corrupt in 96 LECTURES ON BIBLICAL IIISTOllY. their religion. Dr. Sluickford, and several oilier learned writers, are of opinion, that they had fallen into that absurd form of idolatry which consists in worshipping fire; that Ur, a name which signifies fire, was then the seat of this foolish practice; that, upon Terah's attempting a reformation, a rupture took place between his family and the rulers of Chal- dea, which led to the expulsion of him and his ad- herents from that country. Be this as it may, Terah with Abram, Nahor and his sons, and with Lot the son of Haran, (for Haran himself died in Ur of the Chaldees,) left that place in quest of a new and more comfortable settlement: and having found a pleasant tract of country in Mesopotamia, they halted and. began to make some improvements. They built a small town, wliich they called the city of Nahor, and gave to the country the name of Haran, their deceased relative, whose remains they had left in Chaldea. Here Terah died; and after his death, corruption creeping into his family, many of them apostatized from God and became idolaters. It was here, and on this occasion, that the call was repeated to Abram, in a way, doubtless, which satisfied him that it was from God, to come out, and be separate from the workers of iniquity; to maintain the worship bf Je- hovah in the midst of surrounding corruption; to for- sake all who would not join him in that reasonable service ; to follow the Lord whithersoever he might conduct him, and to yield himself entirely to the care of his providence and the influence of his grace. To the nature and desi^^n of this call, and to the promptitude with which Abram obeyed it, your atten- tion is now requested. And these are topics worthy our attention; for, in the family of Abram, if I mis- take not, you are to look for the visible church of God in its post-diluvian infancy. It is true, that, be- fore this time, there were persons in the world who feared the Lord and thought upon his name ; who worshipped him in spirit and in truth, and were blessed in their deed. But these were the Lord's liidden ones — they were not formed into a commu- LECTURES ON BIBLICAL HISTORY. 97 nity distinct, or easily distinguishable, from the rest of mankind; whereas, now, at the caUing of Abrani, a church was organized and made clearly visible, that is, a people were called out from the world, united, by divine authority, in the belief of revealed truth, and in the observance of certain rites and ordinances of divine appointment, with a view to the glory of the Creator, and the happiness of his faithful worshippers; which is the true import of the term church. We hope, also, to make it appear in the sequel, that the Abrahamic vocation and covenant constitute a part of the gracious scheme of redemption by the blood of Christ ; that the measure was adopted in wisdom ; that there was in it no indication of partiality, or favouritism, on the part of God; and that its influence on the state of the world has been, in a high degree, salutary and beneficent. And, it may be, that, in the readiness with which the father of the faithful obeyed the heavenly summons, we shall find an example at once animating to the people of God, and worthy the imitation of all who would wish to become the chil- dren of Abraham, by faith in the Lord Jesus. I. For a right understanding of the nature of this call, we must look carefully at the meaning of the terms in which it is communicated. These are intel- ligible, expressive, and peremptory: " Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." — Country, kindred, and paternal residence, are all to be forsaken in obedience to the divine command. This appears to be a hard condition. The love of our country is an amiable affection ; and it is one which generally gains strength as we advance in years. Habit incorporates and establishes it as a principle of our nature; so that few men, at the age of seventy- five years, the age to which Abram had now at- tained, are easily persuaded to encounter the sacri- fices and hardships attendant on a change of country. To our kindred we are connected by the most endear- ing ties, and to part from them without any hope of being restored to their society and embraces, is like 9 98 LECTURES ON BIBLICAL HISTORY. resigning a portion of onr own flesh and blood. This we feel when onr friends remove from ns to a distant part of the world; and, especially, when death makes a breach in onr domestic circle, and consigns to the darkness of the grave, the desire of our eyes, the child of our love, the companion of our social com- forts. Abram was not required to leave all his rela- tives, for some of them chose to accompany him and join with him in the true worship of God; but those who served the creature rather than the Creator, who complied with the idolatrous practices of the country, or indulged in licentiousness and vice, were to be for- saken, as companions, on the principle, that "Evil communications corrupt good manners.'^ It is not probable that the inhabitants of Canaan were a better people than those of either Ur or Haran ; but, being stranger^s, the influence of their bad ex- ample, and wicked maxims, w^ould be less likely to prove pernicious to Abram and his family. An ungodly relative, or an intimate associate and old acquaintance, of a bad character, is a much more dangerous com.panion than a stranger, into whose company we may be occasionally thrown in the transaction of business, and to whom we feel no other attachment than that of humanity and good will. So frail are we, and liable to be overcome of evil, that natural aflfection and personal respect may, in an unguarded moment, shake our faith, or diminish our sense of duty to God our Saviour. Hence, our blessed Lord declares, expressly, that instances shall occur, in w^iiich, " A man's foes shall be those of his own household/' Matt. x. 36. "And thy father's house." A father's house comprises charms of en- dearment, which every one feels; but which no lan- guage can rightly describe. It is the place where we are first visited by the preventing benignity of Provi- dence. Here it is that we are fed and protected with parental tenderness. Here it is that we begin to walk, to speak, to love, and to sympathize. Here we receive our first religious ideas — are taught to pray — to read — to think, and to sing of redeeming mercy. LECTURES ON BIBLICAL HISTORY. 99 In a word, it is the scene of our earliest, and, gene- rally, of our purest pleasures. The principle of asso- ciation makes its very defects deliglitful in our esteem: and to quit it, with no rational prospect of seeing it again, is always a painful trial. Abram could not have been insensible to it. The family had made one removal, from Ur to Haran. Here they had built a city, and were flattering themselves no doubt, with the pleasant idea of dwelling together in unity. Te- rah had deceased; but here was his sepitlchre, and the venerated seat of his late residence. A thousand objects would conspire to attach the children to the spot where the father's ashes were deposited. Abram himself, had now arived at that period of life, when the spirit of enterprise and experimenting usually gives place to tlie love of tranquillity and home. But God commands him to arise and go forth ; and, as a good man, he may neither hesitate, nor inquire whither or wherefore. Behold here, reader, the grand and fundamental principle of practical piety! supreme regard to the authority and will of God. Without this, our religion is but a name — a shadow — a dream — a thing of no value. Difficulties and doubts may, and often do arise, respecting what God does require of us. And here wisdom is profitable to direct; our judgment is to be exercised, and our decision formed, in the light of such evidence as we may be able to collect on the subject. And should we err through weakness, or invincible ignorance, we may hope tor pardon; for he, who made us, knows our frame and remembers that we are dust; and "there is forgive- ness with him, that he may be feared." But in a plain case, where the law of our duty is intelligible and explicit, as the Bible makes it, in all important matters, we may neither gainsay nor expostulate. Nor need we be backward to render prompt obe- dience in every instance; for, though the Almighty acts and commands as a sovereign, yet, from the per- fection of his nature, we are assured that all his ways are right, and all his commandments holy and good. His will is the true and only standard of right, and 100 LECTURES OX BIBLICAL HISTORY. forms the immutable distinction between moral good and evil. Men who talk of ascertaining what is duty, by a reference to the law of nature and nations — the fitness of things — the dictates of right reason — of common sense — of humanity — of conscience — the law of honour, &lc., do but darken counsel by words with- out knowledge. These are mutable things, and par- take largely of that fallibility and imperfection which characterize the human mind, in its best, and most highly cultivated state. But, in him, who does his pleasure in heaven and on earth, there is neither va- riableness nor shadow of turning. Blessed are they that do his commandments, hearkening to the voice of his word ! — Abram was required to leave his home, his friends, and his country, for a land as yet unde- fined, and to him utterly unknown. And relying on the power, submitting to the will, and confiding in the truth and goodness of the Lord, '• he went out, not knowing whither he went." Nor is it a vain thing to serve the Lord, however repulsive or painful it may seem to our depravity and self-will. The sinner who submits to God, thereby, repairs to the throne of grace, accepts of mercy, and takes shelter under the wings of the Almighty. Abram did so; and he was blessed, and made a blessing to many. He knew whom he believed; and he had the best possible ground to expect both grace and glory. His faith rested securely on the sure word of testi- mony — even on the word of the Lord which endureth for ever. n. We inquire, secondly, into the design of this extraordinary call. God does nothing in vain. Every precept of iiis word, every ordinance of his appoint- ment, and every act of his providence has for its ob- ject the accomplishment of some great and good end. Of the end to be answered by the dispensation, now under consideration, we have a concise and compre- hensive view in the text: "And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless tliem that bless thee, and curse him that LECTURES ON BIBLICAL HISTORY. 101 cnrseth thee: and, in thee, shall all families of the earth be blessed/' These words, I think, warrant us to consider the design, as three-fold; viz. The glory of God; the happiness of Abram; and the good of mankind in general. First, the glory of God. This is the highest, the holiest, and the best end that can be named or con- ceived of by men or angels. And it is obviously implied, in the first clause of the passage of Sacred Writ, just cited: "I will make of thee a great na- tion." That is, as the subsequent history authorizes us to expound the promise, I will distinguish thee and thy descendants from all other people, by my presence, my favour, my power, my truths, and my ordinances. I will make of thee a pecuhar people — a nation of which I will be both king and lawgiver; a nation in which I will manifest my providence, my justice, my munificence, patience and clemency; — a nation with which I will deposit my oracles, and es- tablish a covenant comprising blessings temporal, spi- ritual and eternal; — a nation which, though full of fauUs, and guilty of frequent partial apostasies, shall yet, in the main, be zealous for my honour, and for the purity of my worship. And who does not perceive that the glory of Jehovah was maintained and pro- moted in the world by these exhibitions of his charac- ter, and of his claims to the homage of his intelligent creatures? Once and again, had all flesh corrupted their ways, and forsaken the Lord that made tliem. Scarcely had the waters of the deluge dried up, when men, growing vain in their imaginations, " began to change the glory of the incorruptible God into an image made like to corruptible man, and to birds and fourfooted beasts and creeping things." The Chaldeans paid divine honours to fire — the Persians worshipped the host of heaven — and Egypt ranked among her numerous divinities, the ox, the crocodile, and the serpent. So that, had not God chosen a pco- pie for his praise, and dwelt among them by the visi- ble symbols of liis presence, his very name would 9* 102 LECTURES ON BIBLICAL HISTORY. soon have been forgotten nnd lost, amidst the rabble of imnginar}" deities, the spawn of hnman depravity and ignorance. Secondly, the honour and happiness of Mram. "I will bless thee, and make thy name great : and I will bless them that bless thee, and cnrse him that cnrseth thee." If the Lord tries his people, and re- quires them to exercise self-denial, and to follow him in a wa}^ which they have not known, it is for their good, as they shall assuredly find in the issue. Abram was tried; and he was blessed — blessed personally and relatively, temporarily, and eternally. God mani- fested himself to him in a variety of instances: pro- tected him by his power, and comforted him by his grace. Wherever Abram made any considerable stay in the course of his pilgrimage, there he built an altar unto the Lord, and there Jehovah condescended to accept his offerings, and strengthen his faith, by renewing the promises ; affording him more enlarged views of his great and merciful designs towards him and his seed, and, through that channel, to a lost and guilty world. He was given to see the Redeemer's da}?-, and made to joy and rejoice in him, as the desire of nations. "I will make thy name great.'^ This promise has been clearly fulfilled. Abram, though not distinguished as a statesman, a warrior, a great genius, an inventor of arts, or writer of books, is, nevertheless, the most famous man that ever lived. Not only the twelve tribes of Israel, but the Arabians, his descendants in the line of Ishmael, glory in re- tracing their descent from the father of the faithful. The apostle Paul speaks of him in a way which shows that God delighted to honour him, and make his name great, to the latest generations, when he savs. "believers in Christ are blessed with faithful Abraham." And again, "we are all the children of Abraham by faith." The apostle James, in a few short words, passes upon him an eulogium of rare eminence and glory: " Abraham was called the friend of God." James ii. 23. And our Saviour, in the parable of the rich man and Lazarus, makes Abra- LECTURES ON BIBLICAL HISTORY. 103 ham's bosom the emblem of heaven. Thus has God made his name great. He was, also, blessed relntively. The covennnt was renewed with Isaac — with Jacob and his sons. The famihes of Israel were protected in Egypt, and at the appointed time, brought out of bondage with a strong hand and an outstretched arm. A way was opened for them through the Red Sea ; and, for the space of forty years, they were fed with bread from heaven, and furnished with water from the rock. To tliem, by the ministry of Moses, the law was given from the Arabian mount, and at length they were introduced into a goodly land, according to the pro- mise made four hundred and thirty years before, unto their honoured progenitor, the friend of God. Here Jehovah dwelt among them, in the tabernacle and in the temple, in the Shechina, and between the cheru- bim, on the mercy-seat. What nation or people un- der the whole heaven, have been favoured like this people ? To them, in the fulness of time, the Shiloh came, as to his own ; and though, generally speaking, they received him not, yet it is remarkable, that from among them he selected the first ministers of his gospel; and trie New Testament teaches us that, when that blindness, which has happened to them, in part, shall be removed, they shall be restored to their vacant place in the olive tree, and all Israel shall be saved. But, finally, this call of Abram had respect to the. moral improvement and xoeJfare of the ivorlcl — " Thou shalt be a blessing — and in thee shall all fami- lies of the earth be blessed." Now there can be no doubt that Abram, like every good man, was a bless- ing to his family, and those who had any acquaintance with him. He may have been a blessing also, to many in later times, who have perused the history of his trials and his triumphant faith. But how are all families of the earth blessed, or to be blessed in him ? Can this be in any other way than that the covenant established with him, is founded on the covenant of grace, of which Jesus Christ, his illustrious descendant, according to the flesh, is Mediator? This covenant 104 LECTURES ON BIBLICAL HISTORY. and its seal of circumcision will be the theme of a subsequent lecture. We only remark here, that in order to find any sober sense in this promise, it ap- pears to us absolutely necessary to admit that it has its ultimate fulfilment in our blessed Redeemer; be- cause neither Abram nor any of his descendants, except Christ, ever was, in any tolerable sense, a blessing, or means of happiness to all the families of the earth. The excellent Matthew Henry has three . short remarks on the passage of sacred history which we have been considering, with which we shall con- clude this lecture. " Those who serve and follow God themselves, should do all they can to bring others to serve and follow him too. Those souls they are said to have gained : and we must reckon ourselves true gainers if we can but win souls to Christ. " Those who set out for heaven must persevere to the end, still reaching forth to those things that are before. ^' That which we undertake in obedience to God's command, and a humble attendance on his provi- dence, will certainly succeed, and end with comfort at last.'' LECTURES ON BIBLICAL HISTORY. 105 LECTURE XI THE ABRAHAMIC COVENANT. And when Abrani was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Ahniglity God; walii be- fore me, and be thou perfect. And I will make my covenant between mc and thee ; and will multiply thee exceedingly. And Abram fell on his face : and God talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram; but thy name shall be Abraham : for a father of many na- tions have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee; and kings shall come out of thee. And I will establish my covenant between me and thee, and thy seed after thee in their generations, ibr an everlasting covenant; to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations. This is my covenant which ye shall keep between me and you, and thy seed after thee : Every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man-child in your generations ; he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised : and my covenant shall be in your flesh for an everlasting covenant. And the uncir- cumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off" from his people ; he hath broken my cove- nant."— Gen. xvii. 1-14. The life of Abram is instructive, and deserving of special regard, chiefly, because it is intimately con- nected with the history of the church. In him was eminently displayed the power, the efficacy, and the 106 LECTURES ON BIBLICAL HISTORY. consoling influence of divine grace. And in him and his family, if I mistake not, we find the visible church, organized, owned, and guarded by the special favour of divine providence. Pious individuals there un- doubtedly were in the world before this period; but they were in a scattered condition, and mainly dis- tinguished from the mass of mankind by their per- sonal integrity, and devotional habits. Whereas, in the days of Abram, we find a people called of God; made the depository of his truth and ordinances; taken into covenant relation with the Most High ; and re- cognized, as his professed worshippers and servants, by a religious rite of his own appointment. In the passage of Scripture now before us, we have an account of a transaction, which bears all the marks of a covenant. The design of this covenant, its pro- visions and promises, its seal and its sanction, with the practical lessons which it teaches, are the main points to which our attention will be directed in the present lecture. I. We cannot think that the sole, or even principal design of this covenant, was to give assurance to Abram of a numerous progeny, and that he and his family should be protected and provided for, in their sojournings, and that they should, ultimately, be put in possession of the land of Canaan. All this had been promised once and again — nay, had been guar- anteed by solemn compact, as may be seen in Genesis XV., from the 7th verse to the end. And God said unto Abram, " I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. And he (i. e. Abram,) said. Lord God, whereby shall I know that I shall inherit it?" Whereupon he is directed to prepare a sacrifice, consisting of several animals. He did so: and having disposed of the parts in due form, with the sections opposite each other agreably to custom, a deep sleep and an horror of great darkness fell upon him; his senses were closed to all other objects, and the Lord revealed to him his designs respecting himself and family; taught him that they should be in bondage four hundred LECTURES ON BIBLICAL HISTORY. 107 years; but that, in due time, they should come into the promised land, where he himself should be buried in a good old age. A smoking furnace and a burn- ing lamp passed between the parts of the sacrifice, as a token of the ratification of the promise. " In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt, unto the great river Euphrates." Now, let it be observed, that this sign was given to Abram, for the express purpose of confirming his faith in the promise, that his posterity should inherit Canaan. Nothing is said here, of all the families of the earth being blessed in him; no token is instituted to be applied to his seed, in their generations: a cir- cumstance that distinguishes the compact, into the de- sign of which we are going to inquire. In one word, temporal blessings only seem to have been the subject matter of the transaction just alluded to; whereas the covenant of circtmicision has a deeper, a more last- ing, and important aim, as we hope to show in the sequel. Nor are we satisfied with that view of the transac- tion, now under consideration, wliich represents it as a renewal or formal exhibition of the covenant of grace. We suppose, indeed, that the mediation of Christ is the basis of this and all other favourable dispensations of Providence to any of the human family: for a holy God can have no intercourse with sinners, ex- cept through a Mediator, duly qualified to guard the rights of the divine government, while he saves the guilty. But the covenant of grace was formed in the councils of eternity, between the Father of mercies and his beloved Son, as the surety and Saviour of his people. It was in operation long before Abram was born. Its benefits had been applied to many individ- uals, by the Holy Spirit, even before the deluge. Abram himself, we are expressly assured, had the righteousness of faith, before he received the circum- cision which is in the flesh. " He believed in the Lord, and it was counted to him for righteousness." 108 LECTURES ON BIBLICAL HISTORY. He was, already, in a state of grace, a renewed and a justified man. A compliance with the terms of tiiis external compact, therefore, whatever evidence it might afford of his piety, could not place him on safer ground, in regard to the salvation of his soul, than he occupied before it was propounded to him. What, then, was the true intent of the covenant of circum- cision ? What relation did it constitute between the parties, that did not exist before? If it was not a domestic and temporary covenant,, securing to the patriarch a numerous natural seed, and to that seed an inheritance in Canaan — nor yet the covenant of grace, securing to the elect eternal life and blessed- ness, what was it? We answer, it was an exposi- tion and solemn ratification of that remarkable pro- mise given to x\bram, when he was called out of Ur of the Chaldees: " In thee shall all the families of the earth be blessed:" "and the effect of it was to bring him and his family, with all who should join them, by making a like profession, into a church estate; i. e. it was an ecclesiastical covenant, by which Jehovah or- ganized the visible church, as one, distinct, spiritual society; and, according to which, all his after dealings with her were to be regulated. Hitherto she had been scattered, and existed in detached parts. Now it pleased God to reduce her into a compact form, that she m.ight be prepared for the good things to come. Since Abram was designated as the man from whom the Messiah was to spring; since he had signally glo- rified the Lord's veracity, not staggering at his pro- mise through unbelief, he selected this his servant, as the favoured man in whose family he would com- plete the organization of that church in which he de- signed to perpetuate the righteousness of faith. With, this church, as with a whole, composed, in the first instance, of Abraham's family, and to be increased afterwards, by the addition of all such as should own his faith, was this covenant made."* Such, in our apprehension, is its true purport. It is the sealed bond * See Christian's Magazine, vol. i. p. 147, 148. LECTURES ON BIBLICAL HISTORY. 109 of union between the Almighty God, and that great and growing community, which we call the visible church, and which is composed of all people, with their famihes, who profess the true rehgion, and wor- ship the true God, according to the plan revealed in the Bible, the statute book of Jehovah's kingdom. II. The provisions and promises of this covenant are ample, and of the most momentous import. The Lord proclaims himself to vVbram, as the Almighty God ; the shield and exceeding great reward of him and his seed; and, hereupon, requires them — f'irst, " to walk before him, and be perfect :" that is, to act as seeing him, their all-sufficient but invisible pro- tector; to confide in his power, to believe his word, to obey his precepts, to celebrate his worship, and keep his ordinances pure and entire. Secondly, that they keep his covenant in their generations : that is, that they consider its great end and design; holiness of heart and purity of manners ; that they apply the seal at the time, and in the manner prescribed, to the proper subjects; that they maintain the discipline of his house, and guard, with the utmost vigilance, against the neglect or profanation of any of the insti- tutions of his grace. And, as the requirements are strict, so the promises are great and precious. First, there is obviously a promise of protection couched in the proclamation already noticed; "I am the Almighty God !'' United by covenant to the Almighty, Abram and his seed have nothing to fear. " The Lord's portion is his people : Jacob is the lot of his inheritance." " Blessed are the people whose God is the Lord !" Secondly, there is a promise of large accessions to this community of the Lord's people: " I will mul- tiply thee exceedingly ; and I will make thee exceed- ing fruitful; and I will make nations of thee, and kings shall come out of thee." And as a memorial and confirmation of this promise, the patriarch's name is changed from Abram to Abraham, so as, instead of high father, to signify high father of many na- tions. This promise cannot relate to Abraham's 10 110 LECTURES ON BIBLICAL HISTORY. natural seed, because the benefits of this covenant were expressly Hmited to his descendants in the hne of Isaac: and from Isaac downward, in the line of Jacob; Esau having profanely bartered away his birth-right. So that, by this limitation, Abraham was, Hterallv, the father of no more than one nation. To the Christian dispensation we must, unquestionably, look for the fulfilmeiit of this promise. The apostle Paul has expounded and applied it : " If yfe be Christ's, then are ye Abraham's seed and heirs according to the pronnse." It is, as the honoured father of all Avho believe in Christ, that Abraham is the high father of many nations. But, thirdly, the most comprehensive and extended promise is in these words: " I will establish my cove- nant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee." This promise concerns all the covenant seed of Abraham; but that seed, we have seen, designates all who pro- fess the true religion, and worship the true God. Hence, it is plain that the people of God, at this day, have a right to plead this promise for themselves and their children. All Christians are Abraham's seed: let them lay hold of this covenant-promise: let them dedicate their little ones to the God of Abraham, and commend them to his divine care and influence. Be it your constant aim. Christian parents, to bring up your children in the nurture and admonition of the Lord ; " The promise is to you and to your children.''^ And if the Lord be your God, and establish his cove- nant with your households for ever, no essential evil can befall you; all things shall work together for your good ; " the voice of rejoicing is in the tabernacle of the righteous." III. The seal of this covenant, in its original form, was the rite of circumcision. " Tiiis is my covenant which ye shall keep between me and you, and thy seed after thee; every man-child among you shall be circumcised." It were idle for us to inquire why God chose this strange and painful observance, as the LECTURES ON BIBLICAL HISTORY. Ill token or sign of his covenant. We may be sure it was not selected without good reasons. It was de- signed not merely to distinguish the fi^mily of Abra- ham from other nations, but to remind them of their native depravity, and of the necessity of self-denial, submission to God, and obedience to his commands, however irksome these tilings might be to their fleshly and corrupt nature. And, as an ordinance in the church, it certified to the seed of Abraham that the covenant with their progenitor was in force ; that they were under it, and might humbly hope to partake of the benefits which it secured. And the apostle Paul, in the fourth chapter of his epistle to the Romans, has taught us that it was "a seal of the righteousness of the faith which Abraham had, being yet uncircum- cised, that he might be the father of all them that believe^ though they be not circumcised; that right- eousness might be imputed unto them also." This seal was to be applied to male-children, with- out needless delay, after they became eight days old; but not before that age: from which circumstance, it appears that this rite was not considered essential to salvation, else it would not have been permitted to delay it; for many children must have died before they attained to the prescribed age. We learn, also, from this provision respecting the application of the covenant-seal, that it is not proper to postpone the dedication of our children to God, in baptism, beyond the first favourable opportunity, which Providence may a fiord us. Circumcision was to be administered to servants, by those who enjoyed their services, and had charge of their religious education and improvement. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised.'* Alas! how little this duty of taking care for the morals and reli- gious principles of servants, is regarded by many masters and employers now-a-days ! Finally, this covenant was guarded by a sanction, or penalty; and it was an awfnl and solemn one. •'And the uncircumcised man-child, whose llesh of his 112 LECTURES ON BIBLICAL HISTORY. foreskin is not circumcised, that soul shall be cut otf from his people; he hath broken my covenant." The guilt of this neglect, undoubtedly, rested on the parent or master, not on the child; and the consequence was, the excommunication of both, from the com- munion and privileges of the visible church. Let it be carefully observed here, that a neglect of this rite is declared to be a violation of the covenant. God does nothing in vain. He institutes no needless ordi- nances; issues no superfluous commands. Let no one expect to go unpunished, who contemns his wisdom, or slights his grace, by neglecting the means by which it is ordinarily communicated. It is dangerous to live in the neglect of divine institutions; they are happily adapted to our circumstances and wants. Respect for the authority of God, gratitude for his goodness, and a suitable regard for our own peace and spiritual edification unite in urging us to walk before the Lord in all his statutes and ordinances blameless. *' Ye are my friends," says Christ, "if ye do whatsoever I command you:" — "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself to him." LECTURE XII. ABRAHAM'S FAITH TPaED BY THE VIRTUAL SACRIFICE OF ISAAC. And it came to pass afler these things, that God did tempt Arbaham, and said unto him, Abraham : And he said, Behold, here I am. J^nd he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of iMoriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of. — Gen. xxii. 1,2. Faith, which is essential to true religion, is proved and developed by trials. The trials which Abraham LECTURES ON BIBLICAL HISTORY. 113 sustained, and the manner in which he behaved un- der them, enable us to understand, in some measure, why he is called, by way of eminence, "the friend of God, and the father of the faithful. '^ He was distin- guished, pretty uniformily, by an unshaken confidence in the divine testimony, and an unhesitating submis- sion to the will of God. His faith had been frequently put to the test; but never in a manner so severe and extraordinary as in the instance now before us. Isaac was a child of prayer, and of great promise; and to part with him, in the ordinary way, would have been a heavy affliction. But that the father should be re- quired to despatch his beloved son with his own hand, was a trial altogether without a parallel. Here was a case in which the divine promises and command seemed to interfere, and to be utterly inconsistent with one another; yet Abraham was promptly obedient to the heavenly mandate, assured that God would main- tain his truth, and, in due time, display the wisdom and equity of the command. This, however, is a difficult passage of Scripture. It has not only been excepted to by infidel writers, but many pious people have been at a loss to know how to reconcile it to the benignity of the Creator, and the rectitude of liis government. The command is so repugnant to our feelings, and appears, at first view, to be of so bad a tendency, that one is tempted to ask, was not the patriarch under a mistake in be- lieving that it came from God? may it not have been the suggestion of some malignant spirit, and have been intended to seduce Abraham into the perpetra- tion of a deed, wiiich would bring reproach upon him and his religion? In reply to this objection, which is indeed very plausible, we would remark, that it im- peaches not only the character of Abraham, but that of Moses, the sacred historian. Snpposmg the pa- triarch to have been deceived in this matter, how came Moses to record the deception, and present it to us, atid to all the world, as an express and per- emptory injunction of Jehovah? If you say that Abraham was deceived, you give up the authenticity 10* 114 LECTURES ON BIBLICAL HISTORY. of the Pentateuch, and adniit that the writer of the first five books in the Bible was not only an uninspired man, but a man very deficient either in honesty or discernment. Nor is this all; the author of the epistle to the Hebrews is involved in tlie same condemna- tion : for, among the triumphs of faith which he mentions in the eleventh chapter of his letter, this is noticed with unqualified approbation : '' By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises off"ered up his only begotten Son." That Abraliam was fully convinced that the command was from God, is evident from the promptitude with which he proceeded to execute it. If it be asked, how he could know assuredly that God required this sacrifice at his hand, we answer, by an explicit manifestation of the divine will, such as im- pelled him, first, to leave " Ur of the Chaldees," and, afterwards, to go forth from Haran of Mesopotamia. God condescended, on several occasions, to make him- self known to him in a Very special manner. He did this in various modes; as, by symbols of his presence, by an audible voice, and by the ministry of angels. He had entered into solenm covenant with him, as the father of all them that believe, and as the representa- tive of the visible church. And Abraham, as an evi- dence of his acquiescence in this covenant, submitted to circumcision; a painful rite — a rite which a sob^r man, at his advanced age, cannot be supposed to have accepted for himself and his numerous family, with- out a full and deliberate conviction that it was or- dained of God for a wise and holy purpose. And, after all this, is it credible that the " high father of many nations'^ would be left to follow the suggestion of a lying and malignant spirit; and that too, in a matter of so much moment as the life of Isaac, the heir according to promise, in whom the holy seed, the church, was to be continued, and in whose family the ordinances of religion were to be maintained till the coming of Messiah? It is not credible. But, not to detain you longer on this point, the result proved that Abraham was not deceived. Had he been instigated LECTURES ON BIBLICAL HISTORY. 115 by Satan, to sacrifice his son, the deed would have been accomplished; for they who so far yield to temp- tation, as to make arrangements to comply with it, seldom stop short of the ultimate design of the tempter. But Isaac was not actually slain: tlie end being an- swered which God intended, Abraham's liand is arrested by a voice from heaven; a voice not of re- proof, but of commendation: "Lay not thine hand upon the lad, neither do thou any thing unto him." Why ? Not because thou hast been deceived, and art following the instigations of the devil ; but, because, " now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me." Now, if Abraham was convinced that this command proceeded from the Lord, it was clearly his duty to obey it, however grievous it might bo to flesh and blood. The known ivill of the Creator is and ought to be law to the intelligent creature. Faitli does not make void this law; genuine faith invariably yields obedience and submission. These are its proper ef- fects, and where these are wanting, the existence of the principle is, at least, questionable. But, it may still be alleged that, though God is to be obeyed in all cases, and in some instances contrary to those tender feelings which are connatural to us, yet, as he always acts according to the eternal rules of reason, he can neither act himself, nor require his creatures to act in a manner contradictory to those rules. "And as the slaying of a child is an obvious violation of the law of nature, which obliges a parent to cherish and protect his offspring, would it not be impugning the character of the divine Being, to sup- pose that he ever issued such a command as tliat now in question ?" This is placing the difficulty in a strong point of light: let us see whether it be not capable of a rational and satisfactory solution. That God acts, uniformily, on principles of the most perfect rectitude is indubitable; that he can neither do., nor command others to do a WTong thing, is also indubitable. But then it should be recollected that the rules which regulate his conduct have a bearing 116 LECTURES OX BIBLICAL HISTORY. on the whole universe, and are deduced from the in- finite relations which his works and designs have to one another, and to the ultimate good of iiis kingdom, considered as one immense and entire whole. Now we cannot comprehend these vast relations of things, and, therefore, we cannot determine, in any given case, what Avould be right, or what would be wrong in the divine government, because that is conducted on prin- ciples of which we can form no adequate conception. "As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts, saii'h the Lord." Even on the supposition that God had intended that Abraham should take away his son's Hfe, there would have been no injustice in the command. The Author and Giver of life has a right to resume it, at what time, and by whatever means he sees fit. So that had the injunction been actually executed, we must have acknowledged it to have been wise, just, and good; because a divine command necessarily im- plies wisdom, justice, and goodness, though we may be imable to discern the reasons upon which it is founded. But did not this intentional sacrifice of Isaac give countenance to the practice, which is known to have obtaiiied among some pagan nations, of offering human victims to propitiate their gods? Had the sacrifice been actually made there would have been some force in this objection; but as the fatal blow was arrested by the same divine authority that ordered it to be inflicted, the effect of the whole affair, as narrated by Moses, would, in our view, be to discountenance the practice to which the objection refers: Isaac is spared, and a ram of the Lord's own providing is offered in his stead. And this, most ob- viously and impressively, intimated that the God of Abraham delighted not in human blood ; that he ap- proved of inferior victims, and designed that these should serve as types and shadows till the fulness of time, when the true Lamb of God should appear in the flesh, and shed his blood as the great and inesti- mable sacrifice which cleanseth from all sin. LECTURES ON BIBLICAL HISTORY. 117 As Isaac must have attained nearly, if not quite, to the age of manhood when this transaction took place, it is naturally asked why he made no resistance, but quietly submitted to be bound and laid on the altar? The only way in which we can account for this is, by supposing that he was an eminently pious youth; that he was satisfactorily informed that God required him to submit, and that he was endued with the devoted heroism of the martyrs; many of whom, even' under the Jewish economy, as a testimony of their love of truth and duty, "were stoned, sawn asunder, and tor- tured; not accepting deliverance, that they might in- herit a joyful resurrection." Josephus, the Jewish his- torian, taking his materials from the glosses of the rab- bis, tells us, that Abraham made a pathetic speech to his son, on the occasion, exhorting him to constancy and submission to the decree of heaven; to which Isaac attended, says he, with a composure and resignation worthy the son of such a father. And upon this account of their mutual behaviour, (whether true or fictitious, we pretend not to determine,) Gregory Nazyanzen, an eloquent father of the Greek church, makes the following impressive remark: "All the strength of reluctant love could not withhold the father's hand; and all the terror of a violent disso- lution could not tempt tlie son to move for his own preservation. Which of the two, shall we say, de- serves the precedence in our wonder and veneration? For there seems to have been a religious emulation or contest between them, which should most remark- ably signalize himself; the father in loving God more than his own child, and the son in the love of duty above his own life." Whatever of truth may be in these representations, both father and son seem to have acted under a strong sense of duty, with a reverential regard to the aiithorily, and a single eye to the glory of Jehovah. That Abraham expected his beloved Isaac would, be restored to life, after he should have sacrificed him in obedience to the divine command, seems highly pro- bable; not only from his remark to the young men lis LECTURES ON BIBLICAL HISTORY. that accompanied them to the foot of the mountain, "abide ye here witli the ass, and I and the lad will go yonder and worship, and come again to you," but from an observation of Paul, in the Epistle to the Hebrews, xi. 19, "accounting that God was able to raise him up, even from the dead; from whence, also, he received him in a figure." And this hope would be not a little consolatory to them both in yielding a compliance with the painful duty to which they were now called, the one actively, and the other passively. Having thus endeavoured to remove the principal objections, to which, at first view, this passage of sacred writ seems hable, let us try to ascertain the end, or useful purpose, which was designed to be answered by the wonderful transaction therein re- corded. The end to be answered, we suppose, was two- fold: First, to afford to the church, and to all who should read the sacred story, an illustrious exempli- fication of the nature and energy of a true faith in God; secondly, to furnish, in the virtual sacrifice of Isaac, a type, or symbolical adumbration of our blessed Lord's voluntary sufferings and death. In the first place, this conmiand w^as designed to prove Abraham's faith, and to afford an exemplifica- tion of the amazing power of that divine principle. "God," it is said, "did tempt Abraham." To tempt, is a phrase used in Scripture in two senses; its most common meaning is, to suggest evil thoughts, or in- stigate to wicked actions. In this sense, it is never applied to the divine Being. "Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tenipteth he any man." James i. 13. The other acceptation, in which the phrase is used, is to prove, or try a person or thing by experiment. In this sense it is frequently applied to God, in his conduct towards mankind. And thus, \\Q Jenipted, proved, or tried Abraham; not for his own satisfaction, for he knew what was in his heart, and how he would acquit himself in this trying junc- ture ; but to make his example the more useful, "that LECTURES ON BIBLICAL HISTORr. 119 the trial of his faith, being much more precious than of gold, that pcrisheth, might be found, or noticed, unto praise, and honour, and glory:" that all future generations, reading the history of liis faith and obe- dience^ might glorify God in liim, and look on his ex- ample as a shining light, placed by the hand of Pro- vidence, in the firmament of the church, to guide and animate other believers, in the intricate and arduous paths of duty through which they may be called to pass. As God chose to honour Abraham, by giving him the title of the father of the faithful, it was proper that the genuineness of his faith should be thoroughly tried ; and it was tried in a way which proved it to be a divine principle. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there lor a burnt offer- ing, on one of the mountains which I will tell thee of." It is scarcely possible to conceive of a more try- ing case. The ligaments that bind the child to the parent's heart, are inexpressibly tender and endear- ing. We find it no small trial to part with one of our children, even by an ordinary sickness and death; if it be an only child we are apt to be utterly over- whelmed and inconsolable; the affliction whitens the father's head, and opens the fountain of the mother's tears. But in the case of Abraham it was an only son; a son of religious desire; a son given in an ex- traordinary way, and in consequence of divine pro- mise. Nor was this all; he was a son with whose hfe and offspring the growth and prosperity of the visible church were, by God's own covenant, inti- mately connected. The patriarch might have de- murred against the command, saying, not so, Lord, for then what shall become of thy promise? How will he be a father of many nations, when he is cut off from life ? Especially might he have declined the office of priest, when it had been determined that his beloved Isaac was to be the victim. But no, lie was obedient, not staggering at the command through un- belief. Nor is the pamful service to be performed instantly; the mountain lies at the distance of some 120 LECTURES OX BIBLICAL HISTORY. two or three days' journey. Here was time for de- liberation; the awful scene was continually in his mind's eye from the announcement of the decree till the third day, when the destined mount showed its summit above the line of the horizon. Still the faith- ful patriarch proceeds, submissive. At the foot of Moriah, the servants are ordered to remain till this mysterious act of worship is performed. The altar is prepared, the wood is laid in order; and now a dialogue ensues between the father and the son, v^rhich, for natural simplicity and affectionate tender- ness, stands 2^/zr/f«//e^/ and r//o??e. ^^ My father! here am I my son; behold the fire and the wood! but where is the lamb for a burnt-oftering? My son, God will provide himself a lamb for a burnt-offering!" What mutual kindness! What meekness! What loy- alty to the king of heaven and earth ! But we for- bear to darken counsel, by words without knowledge. Any attempt to give an adequate description of this interview, would be like an idle effort to give fra- grance to the rose, or colouring to the rainbow. God did provide himself a lamb; it is offered; Isaac is restored, in a figure, to the enraptured father. The hand of the Lord is acknowledged, and, as a memo- rial of this marvellous interposition, the mountain is called Jehovah-Jireh ; i. e. " In the mount of the liOrd it shall be seen." Walk, believers, in the steps of faithful Abraham, and you will find that the Lord will provide for you, and make all his providences har- monize with his promises. " Then shall ye know the design of the mysterious Avays and dispensations of divine providence, if ye follow on to know the Lord." See to it that ye possess the faith of God's elect; so "shall your light afflictions, which are but for a mo- ment, work out for you a far more exceeding and eternal weight of glory." Finally, from the typical action, which we have been contemplating, let us turn our thoughts, with devout admiration and adoring thankfulness, to that Great Sacrifice through which we have the forgive- ness of sins, and the hope of life everlasting. Christ, LECTURES ON BIBLICAL HISTORY. 121 the only begotten Son of the Most High, died volun- tarily, " the just for the luijust, that he miglit bring us to God :" and now a voice from the excellent glory is heard, saying, "deliver from going down to the pit; I have found a ransom." Let us beheve the infallible Oracle, and we shall realize the blessedness of iiim whose God is the Lord. "Behold the Lamb of God which taketh away the sin of the world !'' LECTURE XIII incidents in the life of ISAAC. And it came to pass, after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by tiie well Lahai-roi. — Gen. xxv. 11. It will be recollected, that we have already expended three lectures on the three most important events in the life of Abraham; i. e. his vocation first from Ur, and afterwards from Haran; the covenant of circum- cision which God formed with him in relation to the promised seed; and the trial of his faith, in the inten- tional sacrifice of his beloved Isaac, who, as the heir and successor of his father, will be the principal sub- ject of the ensuing lecture. But here it may not be amiss to notice briefly, two or tliree occurrences, that took place towards the close of Abraham's mortal pilgrimage, which, while they tend still further to develope his amiable character, cannot fail to suggest some useful reflections. Not long after the memorable transaction on mount Moriah, Abraham appears to have left Beersheba, and pitched his tent in Hebron, a town in the land of the Hittites, the descendants of Heth. Here he was visited by a sore affliction: Sarah, the wife of his youth and the mother of his Isaac, was taken sick 11 122 LECTURES ON BIBLICAL HISTORT. and died, at the advanced age of one hundred and twenty-seven years. How did the patriarch behave on the occasion? Like a tender husband he mourned and wept for her. He knew, and doubtless acknow- ledged, that this was the Lord's doing; yet he mourn- ed and wept. The strength of his faith did not dimin- ish his natural affection; nor are we forbidden to feel under our bereavements. We may pay the tribute of a tear to the memory of a departed friend, provided we neither murmur nor sorrow as they that have no hope. Abraham's grief was not so great, or so long indulged, as to disqualify him for the sacred duty of *' burying his dead out of his sight." Our sympathies are excited to see the venerable man, in a land of strangers, destitute of a spot of ground in which to deposit the remains of his deceased wife. The people of the land were, indeed, hospitable and generous : *' In the choice of our sepulchres," say they, "bury thy dead." This friendly offer was courteously de- clined; the right of burial was, in his estimation, a matter of too much moment for him to accept as a gift, while he had the means of procuring it by a fair and honourable purchase. Accordingly, after a ne- gotiation of some length, conducted by both parties on liberal principles, and agreeably to the simple usage of the times, "the field of Ephron, including the cave of Machpelah, was made sure unto Abraham, for a possession of a burying-place by the sons of Heth." There the body of Sarah was laid to rest, "dust to dust, and ashes to ashes." And there it was, that Abraham began to receive the fulfilment of the pro- mise — " I will give unto thee, and to thy seed after thee, the land of Canaan, for an everlasting pos- session." Another thing, worthy of notice, in the conduct of Abraham is, the pains which he took in regard to the marriage of his son. Isaac must have been now about forty years of age. And as he had been selected as one of the progenitors of the Messiah, and as he was to have the chief management in religious concerns during his life-time, it was of importance that his LECTURES ON BIBLICAL HISTORY. 123 matrimonial connexion should comport with tlie end of his high vocation. The management of this mat- ter was committed to Ehezer, the eldest servant or the steward of Abraham's house, under the solemnity of an oath. He was charged not to take a wife for Isaac from among the daughters of the Canaanites; but to go and seek one among the remote kindred of the family. The design evidently was, not to look for wealiii and other fashionable accom]-)lishments, but to procure a companion suitable for a pious man, and to guard against an alliance with idolatry and other forms of immorality and wickedness. Eliezer accepts the charge — proceeds to Mesopotamia, to the city of Nahor, where, after referring the matter seriously to the disposal of Providence, his mission is speedily crowned with success. Rebekah, the daughter of Bethuel, and grand-daughter of Nahor, Abraham's brother, is obtained by consent of the family. We forbear any remarks on the manner in which this ne- gotiation was conducted. It is narrated by Moses iu a style of inimitable delicacy, precision, and simplicity. No person of taste and discernment can read the twenty-fourth chapter of Genesis, without being for- cibly impressed with the piety and fidelity of Eliezer, in executing his trust; as, also, with the hospitality and mutual kindness of Rebekah and her kindred, while they submitted, quietly, to a separation which must have been exceedingly grievous, had it not been evident, that "the thing proceeded from the Lord." We are, incidentally, made acquainted with Isaac's contemplative and devotional turn of mind. When the servant and Rebekah arrived at the well Lahai- roi, the place of Isaac's residence, they find him m.edi- tating in the field, at even-tide, a season highly fa- vourable to retirement and religious thoughtfulness. Such a retreat from the noise and cares of the world, at the close of every day, would conduce not a little to his peace of mind and growth in grace. And, sutler me, readers, to reconmiend some such practice to you. It is as useful now, as it was in the pa- triarchal age. Secret devotion tends to prepare us for 124 LECTURES ON BIBLICAL HISTORY. public duty; it cherishes the pious affections — fortifies our minds against temptation, by cultivating a sense of dependance on divine aid — and by habituating us to Uve and act as seeing him who is invisible: and though we may not have a field to meditate in, yet we may all have a closet, and we know who has given this explicit direction, " When thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret, will reward thee openly." Matt. vi. 6. But to return: — Isaac approved of what the servant had done ; and, convinced that the whole affair had been ordered by a wise and holy Provi- dence, he received Rebekah, no doubt with suitable marks of kindness and respect, conducted her to his mother's tent, and " she became his wife, and he loved her.'' Parents may learn from this piece of sacred history, how to advise their children on the subject of mar- riage. And let youth listen with filial reverence, to the counsels of experience and parental affection. And you will allow me to say, without any disparage- ment to those external accomplishments which are well enough in their place, that, in choosing an every day companion, a partner for life, a friend for adver- sity as well as prosperity, of all requisites, piety and correct morals, good sense, and habits of industry, are fairly entitled to the preference. Some time after the death of Sarah, Abraham mar- ried a second wife, whose name was Keturah, by whom he had six sons. To these sons, when grown up, we are told he gave gifts or portions, and sent them away from Isaac his son, eastward unto the east country. This measure seems to have been taken with a view to prevent family dissension. The des- cendants of these sons of Keturah, together with the posterity of Esau, are mentioned, in history, by the name of Edomites or Idumeans. But we have now reached the concluding para- graph in the long narrative of this good man's diver- sified and interesting pilgrimage: "And these are the LECTURES ON BIBLICAL HISTORY. 125 days of the years of Abraham's Hfe, which he Hved, an hundred threescore and fifteen years. Tfien Abra- ham gave up the gliost (i. e. resigned his spirit into the hand of the Creator,) and died in a good old age, an old man, and lull of years; and was gathered to his people. And Iiis sons Isaac and Ishmael buried him in tiie cave of JNIachpelali, in tlie field of Ephron — which is before Mamre; the field which Abraliam purchased of the sons of Heth: there was Abraham buried, and Sarah liis wife.'^ *' Blessed are the dead, who die in the Lord! Yea, saith the Spirit, for they rest from their labours, and their works do fol- low them!" Long after the patriarch's decease, Je- liovah proclaims himself the God of Abraham; and in the parable of Dives and Lazarus, our Saviour makes Abraham's bosom the symbol of lieaven. JNTay you and I, readers, be found at last among the ^' Many that shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.'' Matt. viii. IL ^' And it came to pass, after the death of Abraham, that God blessed his son Isaac." On reviewing the history of the early ages, we are pleased to find, amidst the wide-spreading desolations of sin, the noise- less but powerful operation of redeeming grace. The Lord has always had a people for his praise in our apostate world ; and, in the darkest and most degene- rate times, he has exercised over tiiat people a very special care. This observation is happily illustrated, in that portion of the sacred story which is connected with the life of Isaac. In the preservation of the seed from which the Saviour was to spring, we see the hand of God often and signally displayed. May we learn to adore and trust the God of Israel, who only doeth wondrous things! His word endurcth for ever, and his faithfulness unto all generations! Abraham, the high father of many nations, cannot continue, by reason of death ; but Isaac is raised up in his stead. And as it had been with the father, so it proved with the son; God blessed him, even as he had blessed the father — not only with a large increase of worldly subv 11* 126 LECTURES ON BIBLICAL HISTORY. Stance, but with abundant communications of grace, and with promises and revelations reaching in their design and import to the end of the world, even to the ages of eternitjr. As Isaac appears to have been of a retiring dispo- sition, so the history of his life is marked with but few striking events; and our notices of those few must be short and general. He was encouraged by divine promise to expect a numerous offspring. But his faith and patience were tried, on this point, for about twenty years. Nor let it be thought that this was a small trial. To a man, in his circumstances, a desire to have children, was a religious affection ; for had he died without issue, the promise had failed, the covenant had been broken. He, therefore, entreated the Lord, once and again; and at length, as if to enhance the value of the gift, it is granted, in answer to much prayer. Two sons were born to him at one time, which, though an immediate occasion of joy and thankfulness, proved afterwards a source of trouble. Concerning these two sons, it had been announced, before their birth, that they were to be the heads of two nations of different characters; that the one people should be stronger than the other people, and that the elder should serve the younger. In allusion to some extraordinary occurrences which happened on that occasion, the elder was named Esau, which signifies red, and the younger, Jacob, or the supplanter. As these youths grew up, they chose different occupations. ^' Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.'' Each parent had a favour- ite. Isaac loved Esau, for a reason not very credita- ble, "because he did eat of his venison;" but Rebekah loved Jacob, we are not informed why, but, probably, because he was of a domestic turn, and gave her more of his company. But this favouritism is a bad thing in families; it produced mischief in this case; and it cannot fail to engender strife, jealousy, and envy, wherever it is indulged to any considerable de- gree. Parental affection should be like the wisdom LECTURES ON BIBLICAL HISTORY. 127 that is from above, " without partiality." That these two brothers did not feel towards one another as they ought to have done, is obvious ; and that the blame of this, was partly attributable to the parents, is very probable. In that strange affair, the transfer of the birth-right, one scarcely knows which of the two is most censurable; Esau, for his profaneness, or Jacob, for his insidious craft and want of brotherly kindness; the divine purpose furnishes no excuse for either. God never required any of his creatures to do a wrong thing to accomplish his decrees. But why is Esau pronounced profane, for bartering away his birth-right? Because the first-born was sacred to the Lord; and because it was his privilege to officiate as priest of the family, and have the chief government in matters ecclesiastical; he had a right to the par- ticular blessing of his dying father, that he might transmit to the next generation the promise of a Re- deemer, and all the blessings of the covenant made with Abraham; so that, in giving up the rights of primogeniture, he proved himself a despiser of reli- gion; a contemner of God, and things divine. '^ Thus Esau despised his birth-right," and for so doing, the apostle, in his Epistle to the Hebrews, has called him a profane person, and has grounded upon Esau's bad conduct an exhortation, which evidently supposes that persons, under the gospel dispensation, may be guilty in a similar way. But how? What birth- right have we, which any of us would be so foolish as to despise? I will tell you, readers: many of you are the children of pious parents — of parents who professed to worship the God of Abraham, Isaac, and Jacob; you were born in the visible church, and ac- cordingly had the seal of God's covenant with his people affixed upon you in your infancy; it is, there- fore, your birth-right to belong to that people whose God is the Lord. You drew your first l3reath within the sacred pale of the visible household of faith, and it is your duty to do the will, and keep the ordinances of God your Saviour. Have you all done so? Are you doing so now? How many baptized youth are 128 LECTURES ON BIBLICAL HISTORY. growing up in a state of unblushing conformity to the world ? Yea. more ; liow many have become parents themselves, who have never felt or acknow- ledged their obligations to Christ by commemorating his death? How many are letting their children grow up unbaptized; and, therefore, without any vis- ible connexion with the church of God ? Is not this to despise our birth-right? 1 know there are those who are deterred from an open avowal of their faith and hope in ' the Redeemer, by scruples respecting their experimental acquaintance with true religion. To such, we would say; "Then shall ye know if you follow on to know the Lord." But there are some who seem to have little or no concern about their re- lations to God, to his church, or to eternity. If they were baptized in infancy, it is well; if not, it is of no great consequence; they eat, and drink, and play — forget the Rock that begat them, and the Lord that bought them; they expend their labour and thoughts for that which satisfieth not, while the meat that en- dureth unto everlasting life is utterly neglected. An- gels may desire to look into the mysteries of redeem- ing mercy, but the wicked care for none of these things. " ye sons of men, how long will ye love vanity, and seek after leasing!" Turn ye, for why will ye die! Seek the Lord while he may be found, call upon him while he is near. Why should you barter away heaven for a morsel of meat? As you would not join Esau in his sin and misery, or be numbered with the profane in the day of judgment, cleave to the God of Isaac; believe in Christ, and keep his precepts. God blessed Isaac, as he had blessed Abraham; so, if you choose the fear of the Lord, he will bless yon, and keep you by his mighty power through foith unto salvation: " If thou seek him," as says David to his son Solomon, "he will be found of thee; but if thou forsake him, he will cast thee oft' for ever." 1 Chron. xxviii. 9. How aftecting it is to see persons who have been born of pious parents; who have been taught in the Scriptures from childhood; and who have had all the LECTURES ON BIBLICAL HISTORY. 129 advantages of a Christian education, growing up in sin, wholly neglectiul of their relation to tiie church, and of their duty to the God of their fathers ! What- ever excuse may be urged by those who have been reared in ignorance, and led astray, from the womb, by the example of their natural guardians, the child- ren of the visible church, the offspring of God's pro- fessing people, will surely be inexcusable, if they for- sake the law and ordinances of the Lord's house, and pursue the paths of the destroyer. Let the rising generation consider this matter betimes. Dear young people, the goodness of Providence, anticipating your wants and foreseeing your danger, has placed you in the most favourable circumstances for securing an interest in redeeming love. Will you, then, can you disregard the claims of gratitude — the grace of the Redeemer — and the counsels of parental solici- tude for your eternal welfare? Are you bent on your own ruin? Are you resolved to press through all restraints, and make your way to endless perdi- tion, in the face of all that cloud of witnesses which attest the turpitude of sin, and the peace and plea- santness of wisdom's ways? " that they were wise — that they understood this — that they would consider their latter end!" Let young people imitate the de- vout and contemplative disposition of Isaac; and they will find it greatly to their spiritual advantage. Let them retire frequently into the field, or the closet of sober reflection, and it will, with a divine blessing, have a happy influence in discovering to them the vanity of the world; let them but consider seriously and repeatedly their latter end, and they can hardly fail to perceive the importance of preparing for death, and the solemn scenes of eternity. young man, whose strong passions are hurrying thee on in the pursuit of pleasure, honour, or earthly gain, go some- times and take a thoughtful walk " on the shore of that vast ocean (eternity) which you must sail so soon." Think of the day of judgment, and of the general resurrection, and of the righteous and irrever- sible retributions of the world to come. Push your 130 LECTURES ON BIBLICAL HISTORY. thoughts forward to that momentous period, when, at the sound of the last trumpet, '• they that sleep in the dust of the earth shall come forth, some to ever- lasting life, and, tremendous reverse! some to shame and everlasting contempt." See the count- less millions of the human race starting into life; rising to immortality; and looking up to the descend- ing Judge, with unutterable sensations of joy or grief, expecting from his lips the final sentence which is to fix their doom for ever; and while the awful scene is full and vividly in view, ask yourself whether you are prepared to meet the Judge of quick and dead, and to give up your account with joy, and not with grief. " When rising from the silent tomb O'erwhehn'd with guilt and fear, To meet that last unchanging doom, O! how will you appear?" LECTURE XIV. LIFE OF JACOB. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee : cursed be every one that curseth thee, and blessed be he that blesseth thee. — Gen. xxvii. 28, 29. Isaac, though a man of eminent piety, was a man of afiliction. It must have been matter of grief to him that Esau, his favourite son, discovered strong symp- toms of profaneness, not only by selling his birthright, but by marrying into an idolatrous family. On one occasion we find him driven from Canaan by famine, and obliged to take up his abode for a season in the land of Philistia. There, by the good hand of the Lord, his wants were hberally supplied ; but his pros- LECTURES ON BIBLICAL HISTORY. 131 perity soon drew upon him the envy of the Philis- tines; and, for many years, in the latter part of his hfe, he appears to have been entirely blind. Finding himself nnable, in this condition, to snperintend the affairs of his family, and the concerns of religion, he wished to resign the care of those weighty matters to Esan ; bnt, by the overrnling providence of God, the solemn charge was devolved on Jacob, in the words of our text, '' God give thee of the dew of heaven," &c. One design of the present lecture is to inquire into the import of this blessing. But, before we pro- ceed, two or three questions, arising out of the history of tlie affair, seem to demand some notice. Why was Jacob preferred to Esau, in the divine purpose? How came Isaac to be under a mistake respecting the de- cree of heaven in that matter ; or, if he understood it, why did he aim to frustrate it ? What are we to think of the imposition practised, by Rebekah and Jacob, on Isaac, in correcting his mistake? And how can we justify the conduct of providence in permit- ting its design to be carried into effect, by such means as were used in this case? The first question we cannot solve except by re- ferring the choice of Jacob, in preference to Esau, to the good pleasure of God. Jehovah is free and inde- pendent in all his designs and in all his dispensations; all creatures are his, and he has a right to dispose of them as he sees fit. On this obvious principle, had the preference in question respected the eternal and immutable condition of Isaac's sons, in a future state, we know of no good ground on which we could find fault with it: but, in our opinion, the preference was not so extensive in its design as to determine the everlasting destiny of either Jacob or Esau. No such inference can be fairly deduced from the divine de- claration respecting them, while yet in their mother's womb: "The one people shall be stronger than the other people; and the elder shall serve the younger." God designed that Jacob, and not Esau, should form the next link after Isaac in the chain of our Lord's lineage, according to the flesh; and that the younger, 132 LECTURES ON BIBLICAL HISTORY. instead of the elder, should succeed the father in the chief management of religions and ecclesiastical mat- ters. But this design no more determined that Esau should perish eternally, than the calling of Abraham determined the everlasting destruction of all the rest of mankind then living. It is true that Esau, so far as we are made acquainted with his character, ap- pears to have been a wicked man; and if he served sin in the lusts thereof, he no doubt received its wages, which is death; but Jacob's being preferred, and des- tined to rule over him, in the family and in the church, imposed on him no necessity to be profane and do wickedly. As to the second question which presents us with this alternative, viz. That Isaac was either ignorant of the divine purpose, assigning the paternal l3lessing to Jacob; or, knowing the decree, he aimed to frus- trate it; we think it would be unjust and uncharhable to impute to him a wish to defeat or oppose the will of God in that matter, had he rightly understood it. We suppose, therefore, that he was in an error, that he verily believed Esau, as the first-born, was entitled by custom to the blessing; and, accordingly, would have conferred it upon him had not providence inter- posed. That Isaac's error was altogether blameless, in this instance, we do not assert ; he may not have been as attentive as he should have been to the indi- cations of the divine will ; and, as he was evidently partial to Esau, his passionate fondness for a favour- ite son may have darkened his views of duty, and led him to mistake his own wishes for the will of his Maker. He seems to have been convinced ultimately of his error, and to have acquiesced in the divine dis- posal of the blessing, without murmuring : for upon Esau's application for the benediction, which had just been given to Jacob, the father says firmly, yet feel- ingly, as if sensible that he had heretofore been fight- ing against God, " I have blessed him, i. e. Jacob, yea, and he shall be blessed." As to the intrigue and falsehood employed by Re- bekah and Jacob, in this affair, we have no apology LECTURES ON BIBLICAL HISTORY. 133 to make for them; a pious fraud is just as flagrant a violation of the law of truth and honesty, as any- other piece of deliberate and wilful deception. The deed of sale, ratified by oath, which made over to Jacob the primogeniture, even supposing the birth- right included the paternal blessing, conveyed no license to use unlawful and immoral measures to se- cure it. That end which cannot be accomplished without resorting to unlawful means, may, to say the least, be suspected of being a bad end; iior can any end, however great and holy, sanctify unhallowed means. Had they a full conviction that God designed the blessing for the younger, and not for the elder? Then they should have waited patiently for God to efl'ect his own design in his own way. The Lord of all the earth will do right; his purposes are holy; his power infinite, and his resources abundant; lie has means enough, always at hand, to accomplish his de- signs, without tarnishing his glorious goodness, or fix- ing a stigma on his immaculate purity. And, read- ers, while we thus cer.sure the wickedness of Jacob and his mother, in this affair, may we not take a use- ful hint, even from their misconduct? We are often perplexed, and in straits — often at a loss to reconcile the promises of God with the dispensations of his pro- vidence. When this is our case, let us wait on the Lord, and stay ourselves on the Most High; if he as- signs us a heavy cross, let us take it up, and bear it patiently; let us follow our blessed Master whither- soever he may conduct us, but let us never go before him, by the use of forbidden expedients, for the pur- pose either of getting rid of our trials, or of bringing about what we may believe to be according to the good pleasure of his will. Whatever may be our circumstances, either in temporal, or in spiritual con- cerns, let us confidently, yet humbly, commit our cause to God our Saviour, for " blessed are they who put their trust in him!" But how shall we justify the conduct of Divine Providence in permitting its design to be accomplished by such means as Rebekah and Jacob used in wrost- 12 134 LECTURES ON BIBLICAL HISTORY. ing the blessing from Esau? This is a difficulty which belongs, in common, to several cases recorded in sacred Scripture ; and though we may not be able to justify the ways of God to man, in the case now before us, or in any other given case, yet, that they are justifiable, and that they will be vindicated one day to the honour of the divine government, and to the entire satisfaction of holy men and angels, it is our happiness most confidently to believe. Let it be carefully observed, that the difficulty is not peculiar to the case now under consideration. God designed that Joseph should go into Egypt to prepare the way for Jacob and the rest of his family; but God never required Joseph's brethren to conspire against him, and send him thither as a slave. — It was '^accord- ing to the determinate counsel and foreknowledge of God," that Jesus of Nazareth was to die, the just for the unjust; but the righteous Lord of heaven and earth never required Pontius Pilate to condemn the innocent, or the Jews and Romans to take liim, and, with wicked hands, to crucify and slay him. So God designed that Jacob should inherit the paternal bless- ing; but who will say that he either demanded or needed circumvention and falsehood for the accom- plishment of his design ? In all these cases the hu- man agency concerned in bringing about the several events, was volunteered. No necessity of doing wick- edly was laid upon Joseph's brethren, nor on the mur- derers of our Saviour, nor on Jacob and Rebekah; they acted freely, deliberately, and voluntarily ; their acts were their own, and theirs were the guilt and turpitude of those evil deeds, which the wonder- working hand of God overruled for good, and ren- dered subservient to his most holy and merciful de- signs. If you ask why God did not prevent the acts of these wicked agents, you might as well ask why he permits the wicked to act voluntarily, i. e. why he does not divest them of their moral character, and free them at once from all responsibility for the deeds done in the body. The power that educes good out of evil, that lays the worst actions of men under con- LECTURES ON BIBLICAL HISTORY. 135 tributioii to tlie most wortliy purposes of heaven, is, indeed, mysterious, and, to our feeble intellect, utterly incomprehensible; yet that there is such a power con- tinually operating in our world, we as fully believe, as that the sum of all the parts is equal to the whole, or that two and two make four. " The Lord reign- eth; let the earth rejoice, and the multitude of the isles be glad thereof" Rebekah and her favourite son may have designed evil against Esau; they fol- lowed the devices of their own hearts; their motives may have been bad; their agency was unsolicited and obtrusive; the means they employed were wicked and unwarrantable, as appeared in the sequel, by their personal sorrows, as well as by the feuds and animosities which their unnatural conspiracy engen- dered: they repented, however, and both, we may hope, obtained forgiveness through grace. But the divine purpose was good; nor was it to be frustrated by the ignorance, or ill designs of erring mortals. The mistake of the fond father, and the pious fraud of the partial mother and her ill-advised son, are over- ruled by a wise and gracious Providence. Jacob re- ceives the benediction, and, through him, it is con- veyed not only to his immediate descendants, the heads of the twelve tribes, but to the seed of Abra- ham, the church of the living God, down to genera- tions yet unborn. Proceed we now to inquire briefly into the mean- ing of the paternal blessing: " God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. Let people serve thee, and nations bow down unto thee; be lord over thy breth- ren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.'' This solemn and religious benediction, was one of the distinguishing usages of the patriarchal or Abrahamic dispensation; the de- sign was, as has been already observed, to transmit the promise of Canaan, of a numerous progeny, of divine protection; and, especially, the promise of that seed of the woman that was to bruise the serpent's 136 LECTURES ON BIBLICAL HISTORY. head, and in whom all the families of the earth are to be blessed ; as, also, to transmit from father to son the sacerdotal office, as it then existed; so that the son who received the blessing, was invested with authority to ofler sacrifices, and preside, generally, in ecclesiastical concerns; and, along this line of succes- sion, as far as it extends, we are to look for the line- age of him, who "came a hght into the world,'' and who is the Prophet, the High Priest, the King, and sole Head of the Church. It is observable that the blessing here given to Ja- cob, is prophetic; and that it consists of three branches; viz. all needful supplies of worldly substance ; — ex- tensive dominion; — family pre-eminence, and great and lasting spiritual advantages. " God give thee, or God shall give thee of the dew of heaven." In hot countries, where rain is less frequent than in others, the morning and evening dews afford an appropriate image of plentiful harvests and fruitful seasons. "And the fatness of the earth." Canaan, assigned as the temporal residence of Jacob's posterity, was a fertile soil; and, therefore, it is called " a fat land," Neh. ix. 25, and the fatness of the land means its produce, in rich abundance. " Plenty of corn and wine," are expressions of similar import. " Let people serve, and nations bow down unto thee;" this was fulfilled to Jacob's descendants, when the Idumeans, the Ara- bians, and Syrians, were subservient to the Israelites, in the reigns of David and Solomon. "And let thy mother's sons bow down unto thee;" this part of the blessing indicated the prerogative of Jacob, as having the chief authority in the family, particularly in reli- gious matters. " Cursed be every one that curseth thee, and blessed be he that blesseth thee;" this is manifestly a promise of divine protection, in the form of a solemn warning to the world, not to treat the church of God with contumely or reproach. To exhibit the sense and import of this remarkable and prophetic benediction, as fully as possible in a small compass, we would observe: — That the bless- ing given to Jacob in terms implying dominion over LECTURES ON BIBLICAL HISTORY. 137 his brethren, was a conveyance of authority in the visible church, and a transmission of the special bless- ing promised to Abraham, which related to Christ, and his kingdom. This prediction, then, had its full accomplishment, neither in the person, nor in the nat- ural posterity of Jacob, but in that illustrious person- age descended from him according to the flesh; and " who being in the form of God, and thinking it no robbery to be equal with God, made himself of no reputation, and took upon him the form of a servant, humbled himself, and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus, every knee should bow, of things in heaven, and things in the earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. ii. Come the blessed day, when this glorious design shall be brought to pass, in the unbounded reign of Messiah, the Prince of Peace, and the desire of na- tions ! 12' 138 LECTURES ON BIBLICAL HISTORY. LECTUTiE XY. JACOB'S VISION. And Jacob went out from Beershcba, and went towards Haran, And he lighted upon a certain place, and tarried there all night, because the sun was set: and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and, behold, a ladder set upon the earth, and the top of it reached to heaven: and, behold, the angels of God ascending and descending on it. And, beiiold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south : and in thee, and in thy seed, shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave ♦thee, until I have done that which I have spoken to thee of. — Gen. xxviii. 10-15. We wish it to be recollected, that tliese lectures are not designed to be a commentary on the whole Bible; but to explain and defend a few of the most remarka- ble facts and doctrines exhibited in the sacred text — to trace the history of the church — to bring into view her form of government, and rites of worship — to notice the changes made therein, from time to time — and, particularly, to show the faithfulness of Jehovah, in fulfilling to her his promises, in protecting her, and in augmenting her advantages, increasing lier num- bers, and extending her influence, through successive generations, for the accomplishment of his great and merciful designs in regard to our guilty race. Our readers are not, therefore, to expect us to give them even the biography of the patriarchs, except in so far LECTURES ON BIBLICAL HISTORY. 139 as may be necessary to unfold the providence of God, as it has been employed in carrying into efTect the stipulations of the covenant with Abraham, respect- ing the kingdom of our Lord Jesus Christ — the seed in which all the families of the earth are to be blessed. Jacob had now obtained the paternal benediction. As the successor of his father Isaac, he was invested with the sacerdotal office as it was then exercised, and stood first in matters religious and ecclesiastical. He had used unlawful means to reach this eminent and honourable station, and he was therefore severely chastised for his sin, as will be seen in the sequel of his history. God, however, while he manifests his displeasure at Jacob's unrighteousness, by resolving to correct him for his folly and wickedness, never- theless, recognizes his accession to the primogenial privileges, and, accordingly, renews to him the pro- mises and engagements betbre made to Abraham and Isaac. The occasion of Jacob's leaving his father's house, as we are informed in the close of the preceding chap- ter, was the envy and cruel hatred of Esau, who, un- der the influence of a bad heart, had formed the hor- rid design of murdering his brother, so soon as their father should be laid in the dust. The time fixed on for the perpetration of this deed of vengeance, shows Esau's dreadful wickedness, and entire want of affec- tion for his mother: "The days of mourning for my father are at hand," says he, "then will I slay my brother Jacob." To prevent the execution of this malicious purpose, the supplanter is directed to retire quietly to Mesopotamia, and there remain with his mother's kindred till the violence of Esau's revenge- ful passion should so far abate, as to encourage a hope of mutual forgiveness and reconciliation. This pre- cautionary measure, though it was certainly wise, in existing circumstances, must have been grievously afflictive to Rebekah, and, indeed, to all the members of Isaac's household, in whom the evil passions iiad not obtained an ascendancy over the sympathies and better feelings of nature. And from the readiness 140 LECTURES ON BIBLICAL HISTORY. with which Jacob consented to be exiled from his father's house, we may suppose he began to feel some ingenuous compunction for the bad conduct by which he had brought trouble, not only on himself, but also on his aged and beloved parents. " The way of transgressors is hard;" and, even God's own people, are not without some experunental acquaintance with the awful truth of this maxim. They sin often, but never with impunity. If they become remiss in duty, or violate any of the divine precepts, they are sure, either to be overtaken by outward affliction, or to lose that comfortable sense of an interest in redeeming love, which the pious heart prizes above rubies. While we view the father of the twelve tribes of Israel obliged to leave the loved scene of his youthful pleasures, and enter on a journey of three or four hundred miles, lonely and sorrowful, because of his sin and ambitious folly, let our fervent prayer ascend to heaven, that we may have grace to "do justly, to love mercy, and walk humbly with our God." It may seem strange that Jacob, whose father must have been a man of wealth, should set out on so long a journey so destitute, and without a single attendant. That he should be dismissed quietly, and without a retinue or any great preparations, was proper, not only in order to avoid exciting Esau's envy, which a small matter might have drawn into open acts of vio- lence, but that he, who was intended for future ser- vices of a trying nature, might learn to endure hard- ness in the school of adversity, and that the dependent circumstances in which he was placed, might afford him a strong inducement to repose his entire confi- dence on the care and munificence of heaven. Be- reavements and privations, when sanctified, are bless- ings in disguise. Affliction often furnishes us with an errand to the throne of grace, and divine consola- tions are never more welcome to the soul, than when we feel the hollowness and instability of earthly en- joyments. The truth of this remark is strikingly ex- emplified in the life and experience of Jacob. The only incident of importance, that occurred on LECTURES ON BIBLICAL HISTORY. 141 liis way to Ilaran, with wliich we are made ac- quainted, is related in the text: "He hghted upon a certain place and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep." This was hard fare for one who had been accustomed to the comforts of home, and the assiduous attentions of a fond mother. But why should Jacob choose to sleep in the open air, in or near the town of Luz, where it seems probable he might have had more comfortable lodging? The fact may appear strange to us, because it does not accord with the usages of our age and country; but when the circumstances of the case are taken into view, we shall have no reason to question its truth. We need not suppose that he was unprovided with the means of defraying the expenses of the journey; but, in those days there were no inns for the entertainment of travellers, and Luz may not have been distin- guished for its hospitality to strangers. However this may have been, the climate was warm, the air bland, and if the night were pleasant, a man, used to a shepherd's way of living, might sleep quite com- fortably under shelter of a tree. Our sympathies are excited while we view the solitary traveller overtaken by night, reposing on the ground, with a stone for his pillow, and the sky for his canopy; yet, it is highly probable, that Jacob never passed a happier night in his life. His lodging in the open air seems to have been ordered by Providence, as a preparatory step to what followed: "And he dreamed, and behold, a lad- der set upon the earth, and the top of it reached to heaven; and, behold, the angels of God ascending and descending on it; and, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed." Dreams and visions constituted one of the modes in which God revealed his will to man in those early ages, before the canon of sacred Scripture was com- pleted. The design of the one recorded in the words 142 LECTURES ON BIBLICAL HISTORT. just recited, appears to have been to show tliat there is ati intercourse maintained between heaven and earth — that God exercises a providence over the works of his hand in this world, and that angels are employed as the messengers and executioners of his will towards mankind. Of the doctrine of providence, we have a full development in the New Testament; but it is not peculiar to the Christian dispensation. It was gradually revealed, with increasing evidence, from the creation: indeed, it is a doctrine which is fairly deducible from the existence and perfections of the Creator. It is utterly incredible, that the only wise God would make, and beautify such a world as this, and then leave it, with all its inhabitants, with- out any further notice. This symbolical representa- tion must have been in a high degree useful and im- pressive to Jacob, in his present lonely and afflicted circumstances. Far from his father's house and all the comforts of home, he was hereby encouraged to put his trust in the Father of spirits, whose tender mer- cies and watchful care are over all his works. Nor was this manifestation of the divine providence de- signed for the benefit of Jacob alone. All the Scrip- ture is profitable unto all men. It is of extensive import, and intended for the use and instruction of mankind to the latest generation. Let us never for- get or relinquish our faith in this important doctrine. Nothing else can afford us adequate support under the sorrows and vicissitudes of life. Through the mediation of Christ, our heavenly Father extends a vigilant and unceasing care to the children of men: blessed are they who repose their confidence in him. "His kingdom ruleth overall;" and he makes "all things work together for good to them that love him." While Jacob contemplated the wondrous vision, he was addressed by a voice from the Excellent Glory. The paternal benediction was confirmed to him by God, who assured him, that the land on which he now lay, should be given to him and his posterity; that his seed should be numerous as the dust of the LECTURES ON BIBLICAL HISTORY. 143 earth; and that one of his descendants, accorduig to the flesh, should be an extensive blessing, insomuch, that in him all the famihes of the earth should be blessed. Then follows this cheering promise: "Be- hold, saith the Lord, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of" The subsequent history shows that these en- gagements were punctually fulfilled, and in their ac- complishment that the providence of God was often and very remarkably displayed. The effect of this vision on Jacob's mind was deep and solemn. He confessed the presence of the ador- able Godhead. Grateful for the assurances of divine favour and guidance just received, he erected a mon- ument to the honour of God, pouring oil upon it, agreeably to the usage of that age; bound himself, by a voluntary vow, to serve the Lord, and devote to his service and glory the tenth part of all his earthly substance. It seems probable that it was on this occasion, and not before, that Jacob became a subject of true reli- gion. Before this, he certainly gave little or no evi- dence of real piety; but henceforward, though some parts of his conduct may be excepted, yet, in the main, we find him faithful to his vow, and walking steadfastly in the commandments and ordinances of God. Respected readers, have you all dedicated your- selves to the Lord in the way of his appointment? You too are pilgrims and strangers on this earth. You are all on a journey to the world of spirits: your days, like those of a hireling, will soon be accom- plished: — Is the God of Jacob your God? Is reli- gion — is salvation — is heaven your aim, and the ob- ject of your supreme desire? God, in the gospel of his grace, has uttered many great and precious pro- mises. Have you laid hold of the hope set before you? Are the lives, which you now live in the flesh, 144 LECTURES ON BIBLICAL HISTORY. lives of faith in the Son of God? Then happy are ye: for tlie Lord will not leave you until he has done that which he has spoken to you of! And if any are not in this happy condition, let them make haste and delay not to " seek the Lord while he may be found, and to call upon him while he is near." We can but barely glance at the remaining events of Jacob's life. Under the guidance of a gracious and almighty Providence, he reached Mesopotamia in safety, and was received by his kindred with flatter- ing marks of kindness. He continued in that country about twenty years; acquired great riches; married two wives, Rachel and Leah, daughters of Laban, and had two concubines, Bilhah and Zilpah, the hand-maidens of his wives. He cannot be justified in yielding to the custom of polygamy and concu- binage, which was then common. He had no divine warrant for so doing; nay, the thing is obviously for- bidden, at least by implication, in the original insti- tution of marriage: " T/ieT/ two (not they three, or more,) shall be one flesh.^^ The nearly equal num- ber of males and females — the former being to the latter about as twenty to nineteen — strongly intimates the design of the Creator in this matter. But expe- rience, whose lessons are uniformly according to truth, proves incontestably, that polygamy is unnatural, and of course, unfavourable to virtue, to happiness, and the best and dearest interests of human society. In the family of Jacob it was the source of more trouble and confusion than any other single cause, that is no- ticed in the history of his life. Indeed, it is a practice which for ever carries with it the undeniable evidences of its folly and pernicious tendency. Yet, as this cus- tom did not involve the violationof any express moral precept then given. Providence seems to have intend- ed that its ill effects should gradually prepare the way for its discontinuance and entire abolition. This has taken place under the Christian dispensation. " We have no such custom." While in Mesopotamia, the patriarch had born unto LECTURES ON BIBLICAL HISTORY. 145 him eleven sons and one daughter. On the hirth of Joseph, who was the youngest born in that country, Jacob intimated to Laban his wish to return to Ca- naan; but Laban objected to his departure, rather from selfish than from friendly motives: "I have learned, by experience," said he, " that the Lord hath blessed me for thy sake." Jacob, however, continued a few years longer with his father-in-law, and was greatly prospered in his outward circumstances. His growing wealth attracted the envy of Laban's sons: idolatry began to get footing in his family: where- upon, being admonished of God so to do, and being favoured with a repetition of the promise of divine protection, he gathered his family and possessions together, and set out for his father's house. Laban, offended at his sudden removal, pursued him in wrath, and overtook him on Mount Gilead, where, by a special interposition of Providence, Jacob and his family were secured from danger, and a covenant of amity was formed between them. It is pleasing to see the unhappy difference terminating in a friend- ly manner; both parties pledging their faith, to be at peace, and to love as brethren. Jacob's next concern was to meet his brother Esau in peace. The means which he used for this end were wisely selected, and completely successful; they were a friendly message, a rich present, and fervent prayer. The brothers met — mutually buried their animosities; and we find them, subsequently, united in paying the last tribute of filial regard to their deceased father. These happy events and kind deliverances Jacob as- cribed to an all-wise and overruling Providence : for he was a man of prayer — a man who, ever after the vision at Bethel, appears to have cultivated habits of devotion, and to have enjoyed very intimate commu- nion with God. His encounter near the brook Jab- bock, with a personage called at first a man^ and afterwards God, or, as some say (and we believe not without good reason) with the God-man Mediator, we take to be a symbolical representation of the en- ergy and prevalence of his supplications. To per- 13 146 LECTURES ON BIBLICAL HISTORY. petiiate the remembrance of this trait in his character, as also to encourage other suppUants, his name was changed from Jacob to Israel^ which signifies one who has power with God, and prevails. LECTURE XVI. JOSEPH SOLD BY HIS BRETHREN. And Joseph said unto his brethren, Come near to me, I pray you : and they came near. And be said, I am Joseph your brother, whom ye sold into Egypt. Now, therefore, be not grieved, nor angry with yourselves, that ye sold me hither : for God did send me before you to preserve life. For these two years hath the famine been in the land; and yet there are five years, in the which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now, it was not you that sent me hither, but God: and he hath made me a fatlier to Pharaoh, and lord of all his house, and a ruler throughout all the land of -Kgypt." — Gen. xlv. 4-8. The life of Joseph is one of the most interesting and instructive pieces of history in the Old Testament Scriptures. The style is uniformly beautiful, the in- cidents eminently touching, and the moral lessons conveyed in the inspired narrative, are, in a very high degree, practical and useful. But that which principally claims our attention, in this portion of the sacred records, is the providence of God, as it is mani- fested in the preservation and enlargement of the visible church. To this grand object, indeed, our views are to be chiefly directed in these lectures. We purposely avoid going into minute details, either in relation to characters, or difficulties, which occur in the holy Scriptures. Those who have the taste and the leisure for extensive inquiry on sucii subjects, LECTURES ON BIBLICAL HISTORY. 147 will find them ably and elaborately discussed, by Dr. Henry Hunter, in his " Sacred Biography," the Rev. Tlionias Robinson, in his "Scripture Characters," Dr. Wilham Bengo Collyer, in his " Lectures on Scrip- ture Facts;" by Stackhouse and Burder, in their res- pective "Histories of the Bible;" and by other writers of distinction, that need not be mentioned. In these brief sketches of Biblical History, our aim is to exhibit, in a plain and practical manner, the church of God, as distinguished from the world, by the revealed truths of which she was the repository, by her rites of worship, and by the special care of divine Providence, in guarding her interests, chas- tising her for her sins, and promoting her edification by the agency of a great variety of means. That we may attend, profitably, to the general sub- ject presented in the passage of Scripture now before us, let it be carefully noted, that the family of Jacob were, at the time referred to, the salt of the earth, in their collective capacity, though individuals among them manifested very little, if any thing, of the sa- vour of godliness — that they therefore needed chas- tisement to bring them to a sense of duty, and to reclaim them from their evil ways — that they were, nevertheless, Abraham's seed, to whom the land of Canaan had been, long before, solemnly promised — that they now sojourned there, in the midst of idola- ters, whose manners were exceedingly infectious — that it was, therefore, judged proper by the great dis- poser of events and of nations, that they should be removed to Egypt, where, by a suitable course of discipline, they might be prepared to take exclusive possession of the promised inheritance, and to occupy it agreably to the intention of the divine donor; and, further, that Infinite Wisdom deemed it necessary, that one of their number, the most amiable, no doubt, of the whole family, the y<:////^r «/r;7ze except ed,?>\\o\\\(\. be sent before them, to provide for their reception and comfortable sustenance, during their feeble and defenceless condition. Let it be recollected, more- over, that the preservation of the family of Israel 148 LECTURES ON BIBLICAL HISTORY. from extinction, and from entire apostasy to the vices and abominable idolatries of surrounding nations, was intended to be, ultimately^ as it has actually proved already to many nations, a blessing of transcendant magnitude to the whole ivorld of mankind. The truth and ordinances of the hving God, in which is promulgated the gracious plan of redeeming love, are benefits of inestimable importance to our benighted and guilty race. Now, if these oracles of truth and grace were to be conferred at all, they must, from the nature of the case, be deposited, in the first instance, with some select and particular portion of the human family; and, if so, what objection can be made to the children of Jacob, that will not lie, with equal force, against any other tribe or nation that ever existed? It was the holy and immutable purpose of God, that his people Israel should go down to Egypt, and that they should be nourished in the land of Goshen until, from a mere handful, they should become a great nation. The preparatory steps taken, and the means employed for the accomplishment of this end, are marked by the same mysteriousness that charac- terizes all the works and ways of the unsearchable God. Joseph, the principal agent in the whole trans- action, already bereft of his mother, must, at the ten- der and impressible age of seventeen years, be torn from the embraces of a fond father, bartered away, through envy, by his brethren, dragged to the court of Pharaoh, sold as a slave to the captain of the king's guard; and under pretext of a false and foul accusa- tion, thrust into prison, where he languished for seve- ral years. Then, when he had been sufficiently drilled in the school of affliction, to bear, without serious det- riment to his religious character, the sunny and sooth- ing smiles of prosperity, this same Joseph is elevated, by a series of extraordinary providential events, from a dungeon to the office of prime minister of state, ''a father to Pharaoh, a lord of all his house, and a ruler throughout all the land of Egypt." In all this won- derful process, Joseph seems to have recognized, with unshaken faith and filial confidence, the hand of Je- LECTURES ON BIBLICAL HISTORY. 149 hovah; and, therefore, a feeling of revenge towards those who had been instrumental in procuring his degradation and sufi'erings, had no place in his pious and magnanimous soul. He did, indeed, use great reserve, and something like harshness and severity towards his brethren at their first visit, as we shall see in the sequel. But these measures were obvious- ly employed to bring them to salutary compunction, for the Avicked and unnatural part which they had acted, not only in selling him to the company of mer- chants, but in trifling with the feelings and disregard- ing the honour and happiness of an aged and venera- ble father. This end secured, their sorrow for their misdeeds being apparent, he is all forgiveness; and, instead of upbraiding them, he mingles his tears with theirs, and endeavours to make them feel that they are in the presence of a brother, and in the hand of a merciful and sin-pardoning God: "Now, therefore, be not grieved nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life." The brethren of Joseph were certainly blameworthy in this aff'air, and that in a very high degree ; for, al- though God in accomphshing his purposes, often uses the agency of the wicked, yet neither his purposes, nor the methods which he takes to carry them into effect, afford the shadow of excuse for human guilt. In the case now under consideration, it was the duty of these cruel brethren of Joseph to love him and treat him with fraternal kindness. The law on this point was plain, and plainly revealed. They knew not the decrees of God; those unrevealed determinations of the Creator were no rule of duty to them. In doing as they did, they acted freely, voluntarily, and with- out any other constraint than that which the strong bias of their own evil hearts exerted in producing their wicked deeds. They were, therefore, accounta- ble, and punishable, for the wrong which they did, although God overruled their conduct and made it subserve, extensively, his own glory and the good of his kingdom. This principle is true and applicable, 13* 150 LECTURES ON BIBLICAL HISTORY. universally. The divine decrees coerce no man in an evil course. Their fulfilment may be counted upon as absolutely certain; yet the movements of Provi- dence, in accomplishing the good pleasure of his will, where intelligent creatures are concerned, are so wise- ly and justly adapted to their intellectual and respon- sible character, as to leave the sinner inexcusable and consciously answerable for all his evil thoughts, pur- poses and acts. In following Joseph, rapidly, to the consummation of his wretchedness, in prison, where this lecture will terminate, it may be proper to notice some things that served as provocatives to the unkind and cruel treat- ment which he received from his brethren. The father's partiality is the first that occurs, in the sacred narrative. Joseph was his favourite; as was indicated by the fine coat of many colours. The rea- son assigned for this preference, viz. " that he was the son of his old age," one feels inclined, at first glance, to admit as natural, and of some weight. But it is not valid; though quite common, in similar cases. The children of a family, like citizens of the state, have equal rights, so long as they are dutiful and obedient. Even after they have gone out from under the pa- rental wing, they have still equal claims upon the parent's tender regards, though they may not be pre- cisely alike deserving. A profligate child should be pursued by the advice, the entreaties, and the prayers of his parents, while life lasts; for who knows but regenerating grace may be granted in answer to the prayer of faith? If it be said, and it may be said with some truth, that, owing to our frailty, we cannot always regulate and control our affections according to our judgment of equity and fitness, we would only remark here, that parents certainly may and ought to do justly towards their children, if they cannot be- stow on each one an equal share of affection. They may avoid giving tokens of their partial fondness, which never fail to produce envy on the one hand, and self-complacency on the other. The larger the family, the greater need there is of care in this matter. LECTURES ON BII3LICAL HISTORY. 151 Here Jacob erred; and his error, no doubt, contributed to liis own sorrow, as well as to the depression, for a time, of his favourite son: "When his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.'^ Joseph's own conduct, though in general remarka- bly correct and amiable, may, in one or two instances, have given some occasion against him. He reported to his father the ill conduct of the sons of Bilhah and Zilpah, while engaged with them in feeding the flock. For this he has been stigmatized as a " busy body and a talebearer." It is possible he may have been in- discreet and too officious in this way, for he was young and open hearted; yet we can discover nothing really censurable in his conduct in this respect. Chil- dren should not conceal one another's faults from their parents. Talebearing is wrong; it is mean, it is malevolent. But the purest benevolence, the most perfect kindness may prompt one to give i^iformation concerning the faults of a brother or sister, with a view to bring parental authority and influence into exercise for the correction and benefit of the ofl'ender. Were this principle allowed to operate in families, schools and colleges, the maintenance of good order and comfort in those little communities would be com- paratively easy. It is next to impossible to support wholesome discipline in any society, where the mem- bers, substituting the whim of honour instead of the law of duty, hold themselves bound to conceal each other's faults. Joseph's dreams tended also, in no small degree, to stir up the envy and malice that lurked in the hearts of his degenerate brothers. " Tliey hated him yet the more, for his dreams and for his words." These dreams being prophetical, as the event demonstrated, the only error that Joseph seems to have been fairly chargeable with, in relation to them, was his telling them to his brethren. The interpretation of them was so easy, so much in his favour, and against their haughtiness, he miglit have been sure, on a little re- 152 LECTURES ON BIBLICAL HISTORY. flection, that the less he said about them, the better. There may have been something, too, in his manner of narrating them, which indicated a vainglorious, self-exalting spirit ; yet it were more charitable, and quite as natural, to impute his conduct on the occa- sion to juvenile ardour and unsuspecting simplicity. Dreams, it is well known, was one of tiie modes in which God revealed his will to his servants, on some special occasions. The design, in this instance, seems to have been to support Joseph under the sore tribu- lation which awaited him, anterior to his promised eminence. Now-a-days, the Bible being given to us, as a perfect rule of faith and practice, dreams, visions, and strong impressions are not generally to be relied on; yet we would not altogether despise or neglect them. Useful hints may be taken from them. In so far as they tend to make us careful to regulate our tempers and conduct, agreeably to the written word, they are beneficial ; but to be greatly depressed or elated by them — especially to pay more regard to these vague and dubious prognostications than to the precepts, promises and threatenings of holy Scripture, is ridiculous, fanatical, ivicked. The conspiracy of Joseph's brethren, not only against his honour and happiness, but his life, was defeated by Providence in a very remarkable manner. Visiting them at Dothan (whither they had removed with their flocks for sake of good pasturage,) with the kindest intentions, and in obedience to his fa- ther's command, instead of greeting him as a brother, "they say one to another, behold, this dreamer cometh: come, let us slay him, and we shall see what will be- come of his dreams; let us cast him into some pit, and we will say, some evil beast hath devoured him!" This nefarious project needs no comment. It tells, in the simple language of inspiration, a tale of human depravity, at which the benevolent heart sickens and is humbled. But the divine purpose was, that Joseph should yet live, and go down into Egypt. Reuben is, therefore, moved, by what motive it is diificult to say, for he was by no means amiable, to propose casting LECTURES ON BIBLICAL HISTORY. 153 him, alive, into the pit, intending to release him, pri- vately, and restore him to his father. The proposi- tion was agreed to: and they, accordingly, strip the unoffending youth of his many-coloured coat, place him in the pit, and sit down to eat bread, when a company of Midianitish traders appear, and Judah, probably from a principle of avarice, suggests the idea of selling him; which being readily assented to, they draw the victim of their shameful hatred out of the pit, and sell him for the 'paltry consideration of twenty pieces of silver; the same sum though nomi- nally different, as is supposed by able critics, for which Judas Iscariot betrayed his Lord and Master. How vain are the devices of men, when opposed to the counsels of Jehovah! These crafty conspira- tors fancied that they had ruined Joseph's hopes of distinction and falsified his prophetical dreams, while they were in fact, executing the designs of Provi- dence, by sending him into Egypt to save life. Thus the Lord makes the wrath of man to praise him. The wicked do not aim at the fulfilment of the divine purposes; they are actuated by selfish, sinister and impure motives; their agency, therefore, entitles them to no praise: nay, acting voluntarily, in pursuit of their own unwarranted ends, they are always blame- worthy and justly punishable. God never required, nor inclined, by a direct influence, Joseph's brethren to sell him into Egypt. Their assistance was neither demanded nor needed; but being volunteered, it was used and made subservient to a great and good end, while, on their own souls, it brought an awful weight of guilt and wretchedness. We shall not stay to animadvert on the shameful deception, which these men of wickedness practised on their venerable father, except to remark, that crimes have a strong and almost irresistible affinity for one another. One sin leads to another, and that other to a third, and so on, with augmented force, till, without the interposition of redeeming grace, the sinner becomes the bondman of Satan, and is led captive by him at his will. youth, ye who are beginning to forget 154 LECTURES ON BIBLICAL HISTORY. the covenant of your God, and entering on the paths of the destroyer, "Turn ye, turn ye; for why will ye die!" Joseph's brethren began with envy and the use of reproachful language, and finished their shock- ing climax of evil deeds by intentional fratricide and deliberate falsehood, which, but for the kind provi- dence and grace of God, would have broken the heart of their father. The Midianitish merchants conveyed Joseph to Egypt, with their other articles of traffic, and there sold him to Potiphar, a principal officer in the king's army. How mysterious are the ways of Providence I Here is a lovely youth, of undoubted piety and high promise, the stay and hope of an aged father, not only, but of a large family, betrayed into the hands of mercenary strangers, dragged away to a foreign land, and there doomed to servitude! But let us judge nothing before the time. The Lord's way is often in the deep; but justice and judgment are the habitation of his throne. Joseph is cast down, but not forsaken. He who had been a faithful son, was enabled, by divine grace, to acquit himself in the humble capacity of a servant, with so much integrity and diligence, as soon to secure the entire confidence of his master. Potiphar, finding his account in the humble services of one so faithful to his interests, raised him to the office of steward of his house, and superintendant of all his domestics and domestic af- fairs. See here the happy influence of religious principle. God was with Joseph, and made all that he did to prosper. An approving conscience, a good character, and a divine blessing, will make one useful and con- tented in any situation. Let servants and others, who occupy the lowly stations in society, remember this, and they will find little occasion to envy those of their fellow mortals, who move in the higher and more showy walks of human life. An honest, industrious, and trust-worthy servant will not go long unnoticed or unrewarded. ''Let every man," says Paul, "abide in the same calUng wherein he was called. Art thou LECTURES ON BIBLICAL HISTORY. 155 called, being a servant? care not for it; but if thou mayest be made free, use it rather: for he that is called in the Lord, being a servant, is the Lord's free man: likewise, also, he that is called, being free, is Christ's servant." And let masters learn from this part of Joseph's history, to prefer pious servants. " The Lord blessed the house of the Egyptian for Joseph's sake." Godly servants are a blessing in any family; and such should always be treated with kindness and generosity. The more of genuine reli- gion they possess, the more faithful they will be in the performance of their duty, and the more assidu- ously will they endeavour to promote the interests and happiness of their employers. Let such never be oppressed with too much hard labour; let them never be neglected in sickness or in old age; and, above all, let them never be deprived of the rest and religious privileges of the Lord's day. The occurrence, which, while it illustrated the ster- ling excellence of Joseph's moral character, even- tuated in his imprisonment, is related by the sacred historian in few words, and with artless simplicity. His "goodly and well-favoured person" excited one of the hasest passions in his shameless mistress, who tempted him to sin with her in a way that shall not be named. But, behold, how good and necessary it is to have the heart well fortified by the fear of God and the love of virtue! The temptation, though present- ed in circumstances singularly embarrassing, was re- sisted, in a spirit of fidelity to his master and of piety to God, to which no language of mine can do justice: ^' But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; there is none greater in this house than L* neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this gi^eat ivickedness, and sin against God?^^ Mark here the genuine principle of obedience to the divine commands, and the grand reason why no sin may be indulged: It is against God! Yes, however much 156 LECTURES ON BIBLICAL HISTORY. wickedness may injure ourselves or our neighbours, it is ultimately and mainly against God. It is so, whether practised openly or secretly: it is so, even when it comes not into action, if it be cherished in our hearts. that the devisers of mischief and the workers of iniquity would consider that " the dark- ness and the light are both alike to him with whom we have to do! But Joseph's base tempter, in the affair just alluded to, disappointed and chagrined, on finding his virtue proof against the violent assault which she had made upon it, resolves that if he will not sin with her, he shall feel her vengeance. Accordingly, having con- trived her story with great ingenuity, and given to it an air of plausibility, she takes the earliest opportu- nity of preferring her complaint against the hapless Hebrew servant. The project succeeds. The credu- lous husband believes the specious tale; his wrath is kindled against Joseph; and, without allowing the accused a hearing, "he took him and put him into the prison, a place where the king's prisoners were bound ; and he was there in the prison ;" where, for the present, we must leave him, after barely adding, in the words of Scripture, by way of relief to the painful sympathies, which have followed him thither, that, "the Lord was with Joseph, and showed him mercy, and gave him favour in the sight of the keep- er of the prison." LECTURE XVII. JOSEPH'S ELEVATION AT THE COURT OF EGYPT. And the Lord was with Joseph, and he was a prosperous man. Gen. xxxix. 2. This passage of Scripture exhibits Joseph in circum- stances very different from those in which we left LECTURES ON BIBLICAL HISTORY. 157 him, at the close of our last lecture. There we saw him immured in prison, and suffering, in his good name, under the foul aspersion of a worthless woman ; here we hehold him clad in tlie habiliments of honour, occupying the second station in the kingdom of Egypt — the temporal saviour of the Egyptians — the mag- nanimous friend and bounteous patron of his father's house. What hath God wrought! While we are delighted with the brightening prospects and growing influence of this good man, let us not forget the hand that is raising him up, to save life, and to prepare an asylum for the church, in a season of weakness, and exposure to the perils of idolatry and famine. In noticing, briefly, the steps by which Joseph ad- vanced from bondage and imprisonment to the chair of state, we shall have frequent occasion to mark the excellence of true religion; and to admire the provi- dence of God, which so often brings extensive good out of partial evil, and makes all things work together for his own glory, and the happiness of his people. The young Hebrew had been distinguished for his diligence and fidelity, in the house of Potiphar; and, when put in ward with the king's prisoners, the Lord gave him favour, in the eyes of the keeper of the pri- son, so that, in a short time, he was made, in some sort, deputy-jailor, having the charge and oversight of his fellow prisoners. This was an alleviating cir- cumstance ; and it doubtless gave him more comforts and advantages than he could have anticipated, in that situation. Thus, in the most unpromising condition in human life, God can make us useful, and cause our enemies to be at peace with us. " The Lord will give grace and glory to them that walk uprightly; and he who trusteth in him, at all times, shall not lack any good thing." One of Joseph's extraordinary endowments was liis divine skill in interpreting dreams. We call this a divine skill, or extraordinary endowment, because it was manifestly from God. Prophetical dreams were sometimes had by persons of doubtful, or even bad character; but the gift of interpreting them was 14 158 LECTURES ON BIBLICAL HISTORr. a species of inspiration, and was conferred on those only, whom Jehovah delighted to honour, in the ac- complishment of his own great and holy purposes. The exercise of this gift, was made a means, in the wonder working hand of Providence, of Joseph's re- lease from imprisonment, and of his elevation to the confidence and esteem of Pharaoh and his counsellors. It happened that two of the king's domestic ser- vants, the chief of the butlers and the chief of the bakers, for some misdemeanor, were thrown into prison, with Joseph, and, by the captain of the guard, committed to his special care. These men had, each a dream, in the same night, which gave them great uneasiness, as being, in their apprehension, ominous of their approaching fate. On observing the sadness of their countenances, he kindly inquires into the cause, and offers to perform for them, the office of interpreter; remindhig them, at the same time, that " interpretations belong to God." The dreams are related with great exactness, and interpreted with equal precision. The butler's three branches of the vine denote three days, and the baker's three baskets of meats, the same period, within which time, the former was to be restored to his office, and the latter put to death. The event verified the accuracy of the interpretation: For "it came to pass the third day, which was Pharaoh's birth-day, that he made a feast unto all his servants; — and he restored the chief but- ler unto his butlership again, and he gave the cup into Pharaoh's hand; but he hanged the chief baker, as Joseph had interpreted to them." Joseph, though far from being disposed to murmur against God, under his heavy affliction, nevertheless felt it sensibly, and desired, earnestly, to be released from his unjust imprisonment, so soon as this could be effected by fair and honourable means. He had been kind and attentive to the butler, while he was his fellow-sufferer; and, having just relieved him from anxious solicitude, by announcing his speedy restora- tion to liberty and favour with the king, his master, he very naturally expected a grateful return. He, LECTURES ON BIBLICAL HISTORY. 159 therefore entreated the butler not to forget him; but to use any influence which he might have, at court, to procure his discharge from an unjust and cruel im- prisonment, which must have been, already, of seve- ral years' continuance. His appeal, on this interesting occasion, is couched in terms, which, for their delicacy and heart-touching power, cannot be surpassed by human language. Not a syllable is uttered against his cruel brethren, his despotic master, or unprinci- pled mistress: "But think on me, when it shall be well with thee, and show kindness, I pray thee, unto me; and make mention of me unto Pharaoh, and bring me out of this house : for, indeed, I was stolen away out of the land of the Hebrews; and, here, also have I done nothing that they should put me into the dungeon." One would suppose that such a request, made in such impressive circumstances, could not be forgotten. But, alas, the human heart is naturally selfish, de- ceitful, and unthankful. This much obliged cup- bearer, like a thoroughpaced courtier, when once raised to place and power himself, lost his sympathies for the interpreter of his dream — the friend, who had ministered to his comfort, in the time of his adversity: " Yet did not the chief butler remember Joseph, but forgat him." Let us take occasion, from this instance of ingratitude, to charge ourselves never to grow ne- glectful of our old friends; especially, of those who may have assisted us, by their advice, their influence, or their charities, in seasons of distress: and, above all, let us never forget our heavenly Benefactor, whose goodness has attended us, in every trial, and whose tender mercies are continually over us. Ah! how many sick-bed resolutions, and solemn purposes of amendment formed in alfliction, are broken and ob- literated from our minds, on the return of health and prosperity ! We feel, and often repine, under the hand of God, when employed in chastising us; but we are exceedingly prone to disregard it, when load- ing us with its bounties. Of the ten lepers, that Christ cleansed, on a certain occasion, one only retained, and 160 LECTURES ON BIBLICAL HISTORY. manifested a sense of obligation to the gracious de- liverer: "There are not found that returned to give glory to God, save this stranger." But should father and mother, lover and friend, forsake us in times of trouble, the divine promise is sure and steadfast; " I will never leave thee, nor for- sake thee." " He that trusteth in God, shall be as mount Zion:" — equally secure and immoveable, un- der the patronage of almighty power, and unchanging love. The Hebrew captive had waited long and patiently, on the Rock of his salvation ; and now the set time for his deliverance was at hand. " At the end of two full years," from the time of the chief butler's release, Jehovah, "in a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed," "spake once, yea, twice" unto Pharaoh the king, to give him a. merciful intimation of a fearful calamity, which was about to come upon Egypt and the neighbouring nations. The scene of this vision is laid " by the river side, i. e. on the margin of the river Nile, on the annual overflowing of which, depended the fertihty of the land in Egypt. By the kine which were seen, in one of the dreams, are, no doubt, meant the hippopotamus, or river horse, which inhabited the Nile, and, being an amphibious animal, came out, occasionally, to browse on the river's brink. The ears of corn, which constituted the matter of the other dream, were perfectly natural and expressive of the thing intended. The vision was repeated, to show the certainty and importance of the event, which it announced. Pharaoh's spirit was troubled with these visions of the night ; but none of his magicians, or reputed wise men could guess out a satisfactory solu- tion of their import. Then was the ungrateful butler put in mind of the long neglected "young man, an Hebrew, servant to the captain of the guard;" with whom he had once been a fellow-prisoner, and from whom he had received repeated proofs of superior wis- dom and kindness : " Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day." LECTURES ON BIBLICAL HISTORY. 161 An awakening sense of onr sins, even at a late period, is better than continued insensibility, which is always attended by a neglect of duty: But a stupid, slumbering conscience, is a dangerons, though an in- offensive companion. It were better to have it thor- oughly aroused ; even if that should cost us strong crying and tears, with the loss of our dearest earthly comforts. JMany a poor sinner has recollected his faults, on a death-bed, with very little evidence of genuine repentance, or hope of pardoning mercy. Consider this, betimes, ye that forget God, and ne- glect, in the day of your merciful visitation, the things tliat belong to your eternal peace. Pharaoh the king, on hearing of Joseph's skill, in interpreting dreams, as it had been exhibited in the case of the cupbearer and the baker, ordered him to be brought out of the dungeon, without delay. The order is promptly obeyed: ''He shaved himself, and changed his raiment, and came in unto Pharaoh.'' His conduct, on this occasion, was dignified, respect- ful, and altogether admirable. In reply to the obser- vation, " I have heard say of thee, that thou canst understand a dream, to interpret it," he explicitly as- cribes his gift in this respect, to the source of all good ; " It is not in me: God shall give Pharaoh an answer of peace." The dreams are then related, and an in- terpretation is given, substantially, as follows: — the two visions, with the two sets of symbols, are of one and the same import; and are designed to show Pharaoh what God is about to do. The seven well- favoured kine, and the seven full ears of corn are, or denote seven years of plenty; and the like number of ill-favoured kine, and blasted ears signify seven years of scarcity; — "What God is about to do he showeth inito Pharaoh. Behold there come seven years of great plenty throughout all the land of Egypt: and there shall arise, after them, seven years of {amine — and the plenty shall not be known, in the land, by reason of that famine following; for it shall be very grievous." In the full persuasion of the correctness of this interpretation, Joseph subjoins to it his advice; 14* 162 LECTURES ON BIBLICAL HISTORY. — that suitable measures should be taken to provide for the impending dearth; that the best course that could be pursued to secure this most desirable object, would be to gather the surplus produce of the inter- vening years of plenty into public granaries under the control of the government, and to appoint proper offi- cers, with a discreet superintendent over them, to attend to this business, throughout the whole land. *' And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said unto his servants, Can we find such a one as this — a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art. Thou shalt be over my house, and accord- ing to thy word shall all my people be ruled: only in the throne will I be greater than thou: — See, I have set thee over all the land of Egypt. And Pharaoh look off his ring from his hand, and put it upon Jo- seph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck: and he made him to ride in the second chariot which he had ; and they cried before him, Bow the knee." Here the design of Providence, in relation to the man whose tragical sufferings excite our sympathies, and whose patient meekness, under them, commands our admiration, begins to be unfolded. Joseph was destined to render an important service to the church of God, then in his fatlier's family; and, in rendering that service, he was to fill a station of perilous distinc- tion; and, that he might be prepared to occupy that station, without detriment to his moral and religious character, it was needful that he should be long and severely disciplined in the school of affliction. We tremble to see Joseph passing, so suddenly, from the extreme of poverty and wretchedness, to that of afiluence and courtly grandeur; because hu- man nature is, in its best estate, frail; and worldly distinction is a severe trial to virtue. But the same all-sufiicient grace that sustained him under the pres- sure of sorrow and weakness, enabled him "to do LECTURES ON BIBLICAL HISTORY. 163 justly, to love mercy, and to walk humbly with his God," in his new and elevated station. The expe- rience of the last thirteen years, spent in bondage and in prison had taught him the folly of trusting to an arm of flesh, and the blessedness of a good conscience and a firm trust in the living God. Let all wiio sow in tears, stay themselves on the mighty One of Israel, and, when the proper season arrives, they shall reap in joy. Soon after Joseph's inauijuration, as prime minister of state, he received an Egyptian name, Zaphnath- paaneah, i. e. Revealer of secrets, in allusion to his supernatural talent in the interpretation of dreams. He was also married to an Egyptian princess, Ase- nath, daughter of the Priest, or Prince of On, or city of the Sun. Joseph has been censured for marrying into an idolatrous family. We feel under no obliga- tion to vindicate all his acts; for he was fallible. But, as he was, now, in a country of idolaters, into which he had been sent by divine providence — as his matri- monial connexion resulted in the birth of two sons, at'terwards distinguished among the heads of the tribes of Israel — as he gave names to these sons, commemo- rative of God's goodness to him, in all his troubles, and, especially, as no blame is attached to him in Scripture, for this act, we are disposed, in the spirit of that charity which " thinketh no evil," not to judge him rashly. Had we a knowledge of all the circum- stances of the case, we should, probably, be satisfied, that, in this, as in other important events of his life, the Lord directed his steps. His situation was pecu- liar, and the services which he had to perform in church and state, were, altogether, extraordinary; it would, therefore, be unfair to infer, from his example, the lawfulness or expediency of Christians intermarry- ing with professed unbelievers. Such heterogeneous alliances are unequivocally discountenanced, in the New Testament. Unity of spirit is all-important to the vigorous action of the bond of peace. Our limits will scarcely allow us to remark oi] the policy which Joseph pursued, during the first fourteen 164 LECTURES ON BIBLICAL HISTORY. years of his government. It has been called in ques- tion, by those who are seldom suited with any thing,, which they find in the Bible. He is charged with making the king a tyrant; and the body of the peo- ple mere vassals, dependent on the monarch for every thing; and, (which is most unpardonable.) it has been alleged, that he favoured the priests, by not taxing their land, or taking it in lieu of provisions, furnished during the famine, as was done with that of others, thus making them a privileged order. Whether any thing is said, in the narrative of Moses, to give the semblance of a foundation for such charges as these, the candid reader of the sacred volume will judge. In regard to the priests, it may be observed that, as they were the ministers of idolatrous rites and cere- monies, Joseph, a worshipper of the only living and true God, would not be likely to symbolize very closely with them, or, of his own choice, to show them any special favour. But, aside from this con- sideration, who, that is acquainted with the biblical account of this matter, does not know, that the immu- nities of the priesthood were established, by law, an- terior to the commencement of Joseph's administra- tion? "Only the land of the priests bought he not:" — Why not? "Because the priests had a portion as- signed them of Pharaoh, and did eat their portion, which Pharaoh gave them; wherefore they sold not their lands." Upon the whole it would be difficult to mark out a line of conduct more wise or more hu- mane than that which Joseph pursued, considering the state of public affairs as he found them, and, in prospect of the awful calamity which was coming upon the country. Durmg the seven years of plenty, a fifth part of the produce of the land was exacted from the farmers, and laid up in public store-houses ; not to enrich the king and his servants, but to save life, when other re- sources failed. And when the scarcity commenced, and the people began to be in want of bread-corn, it was measured out to them, equitably: and, that a lazy leaning on the munificence of the state might LECTURES ON BIBLICAL HISTORY. 165 not be encouraged, money, and cattle, and land, and, ill some instances, liberty were accepted for tbis sea- sonable supply of tbe slatT of life: yet, these pledges might be afterwards redeemed; as no doubt they were, in many cases, by the deserving and the indus- trious. But we hasten forward to the meeting of Joseph and his brethren. As this part of the sacred story is, perhaps, more familiarly known than most other por- tions of the Old Testament, owing, partly, to the strong hold which it takes on our natural affections, and, partly, to the pains that have been taken to illus- trate and enforce the practical lessons which it teaches, it will be the less necessary for us, to dwell long upon it. The famine, announced by Pharoah's dreams, ex- tended beyond the limits of Egypt. The inhabitants of Canaan felt its distressing effects, and the family of Jacob, among the rest. Hearing that provisions were to be had in Egypt, ten of his sons were despatched to procure a supply for their respective households, Benjamin remaining at home, to assist the aged fa- ther in taking care of the rest. These ten sons of Ja- cob having reached Egypt, and having made known their business, were directed to Joseph, as were all others, who came on the like errand. Unconscious of the near relation which existed between him and them, they approach him, according to the custom of the times, with every indication of profound respect, *' bowing themselves before him with their faces to the gronnd:" thus fulfilling the prediction in his dream of the sheaves, had, upwards of twenty years before, and for which they hated him. Now Joseph knew his brethren; but they knew not him. This is easily accounted for, from the difference in their ages, at the time of their separation, and from the effect which his courtly dress must have had in concealing the fea- tures, and changing the personal appearance of the shepherd's boy. But why did not Joseph make him- self known at once? Why charge his brethren with being spies, and treat them, not only with reserve, but with harshness, putting them all in ward for three 166 LECTURES ON BIBLICAL HISTORY. days; and afterwards, retaining one of them in bonds, as a hostage; requiring the other nine, as a test of the truth of their statement, to return to Canaan, a dis- tance of three hundred miles, and bring the young brother, whom they had mentioned incidentally, as being at home, with the old man, their father? This course of conduct seems strange, at first view. But it was not the effect of caprice, nor of the wantonness of power, nor of a revengeful and vindictive spirit, as is evident, from his loading their asses with corn, and returning the money, secretly, which they had paid for it. Neither was there any want of natural feeling on his part; for "he turned himself away from them, and wept," when Simeon was about to be bound, before their eyes. The whole of this apparent sternness was, manifesdy affected; and the design was benevolent, as was mentioned in our last lecture. Joseph knew that these brethren were guilty men; that they had committed heinous sin, particularly in their treatment of him, and their venerable father, and he wished to bring them to repentance. Nor was he disappointed; for when they found that they must return home, without Simeon — " They said, one to another. We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear; therefore is this distress come upon us:" and Reuben adds, "Behold, also, his blood is required!" And, again, when the restored money was discovered, in one of their sacks, recognizing the hand of offended justice, in their affliction, " their heart failed them, and they were affraid, saying one to another, ivhat is this that God hath done unfa us?^^ We have had no evidence, till now, of the penitence, or piety of any of these brothers. Here is confession of sin, at least. Thus circumstanced, the nine brethren return to their home, full of painful musings, no doubt, on the wickedness of their past lives, and of gloomy forebod- ings of what might yet befall them, for the punishment of their sins. They reach their father's tent, and relate to him the sorrowful tale: Simeon is left, in Egypt, LECTURES ON BIBLICAL HISTORY. 167 and Benjamin must go back thither with us, or tlie hostage cannot be redeemed. Who does not feel for the afflicted patriarch, while, in an agony of parental sohcitude, lie exclaims — " Me have ye bereaved of my children: Joseph is not; and Simeon is not; and ye will take Benjamin away: all these things are against me !" Yes, the beloved Benjamin must go ; for the pressure of the famine is sore; and the governor of Egypt was peremptory, says Judah, " Ye shall not see my face except your brother be with you." — " Send the lad with me, and we will arise and go; that we may live, and not die, both we and thou, and also our little ones: I will be surety for him; of my hand shalt thou require him : if I bring him not unto thee, and set him before thee, then let me bear the blame for ever." Then said their father Israel unto them, " If it must be so, now, do this: Take of the best fruits in the land in your vessels, and cary down the man a present, a little balm, and a little honey, spices and myrrh, nuts and almonds. And take double money in your hand; (mark the old man's rigid honesty) and the money that was brought back, in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight. Take, also, your brother, and arise; go again unto the man: and God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin: If I be bereaved of my children, I am bereaved." The second meeting of these interesting brethren, will be the subject of our next lecture. In the mean time, let us observe, as exemplified in the case of Joseph, how God makes all things work together for good to them that love him. Truly, " wisdom's ways are ways of pleasant- ness, and all her paths are peace." 168 LECTURES ON BIBLICAL HISTORY. LECTURE XVIII JOSEPH MAKES HIjMSELF KNOWN TO HIS BRETHREN, AND SENDS FOR HIS FATHER. And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen ; and yc shall haste, and bring down my father hither. And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. Moreover, he kissed all his brethren, and wept upon them: and after that his brethren talked with him. — Gen. xlv. 12—15. Presents, of one kind or other, have long heen con- sidered, among the Eastern nations, as necessary to gain access to princes and other persons of distinction. The custom is kept np, at the present day. The agents of the American Colonization Society, in their treaties with the native Africans respecting a tract of land for the planting of a colony of free people of colour, from this country, had to pay their respects, frequently, in this way, to the kings and head men of the tribes, with which they had occasion to confer on the business of their mission. In conformity to a usage which had obtained all the force of a law, and which has continued from that day to this, Jacob's sons, by order of their father, prepare a present, of such delicacies as Canaan afforded, for the governor of the country, and, taking their youngest brother with them, set out on their second journey to Egypt, in the hope of redeeming Simeon, and of procuring another supply of provisions for their families. In the concise and expressive language of sacred Scriptnre : " the men took that present, and they took double money in their hand, and Benjamin ; and rose up, and went down to Egypt, and stood before Joseph.'^ " When LECTURES ON BIBLICAL HISTORY. 169 Joseph saw Benjamin with them," he determined to entertain tliem, in a friendly and hospitable manner; and, accordingly, gave orders to liis steward to pre- pare a dinner, suitable to the occasion, by the proper hour. "Bring these men home, and slay, and make ready; for these men shall dine with me at noon." In the meantime, affairs of state, as it would seem, demanded his attention. What important practical lessons the Bible every where teaches us ! Here we are reminded that, the civilities of hospitality, and the charities of friendship are not to be permitted to in- terfere with due attendance on the duties of our sta- tion. We should not hesitate, if the case require it, to say to friend, or stranger, the claims of business, or the obligations of a previous engagement prohibit me the pleasure of your company and conversation, at this hour. Every good thing is beautiful, in its season. The right distribution of our time is indispensable to the despatch of business; nor are the claims of duty ever to give place to those of mere courtesy. So faithful was Joseph to the public trust reposed in him, that the arrival of a beloved brother, whom he had not seen for many years, did not make him regard- less of the duties of his office. When the men were brought into Joseph's house, agreeably to the friendly order given at their arrival. " They were afraid; and said, one to another. Because of the money that was returned in our sacks, at the first time, are we brought in, that he may seek occa- sion against us, and fall upon ns, and take us for bond- men." Conscious guilt is always timid, and apt to mistake even acts of kindness for tokens of approach- ing retribution. Tiiese men had become, in some measure, sensible of their ill-desert; it was, therefore, perfectly natural that they should be fearful, and ap- prehensive of some distressing mark of the divine dis- pleasure, on account of their evil deeds: for, sooner or later, vengeance to the full, will overtake those who go on in their sins. The price, for which Joseph, and a greater than Joseph were sold, never afforded the traitors much satisfaction. Indeed, all ill-gotten gain 15 170 LECTURES ON BIBLICAL HISTORY. is nnblessed, and cannot profit the possessor, for any considerable time. A conscience void of offence to- wards God and man is better than rabies. *' The righteous is as bold as a lion; but the wicked fleeth, when no one pursueth him." The conduct of the steward, on this occasion, was soothing and amiable. Having heard their statement, respecting the money v/hich had been returned in their sacks, he endeavoured to soothe their troubled minds, referring tliem to an overruling providence, in the whole matter, and assuring them of his master's kind intentions, he introduced Simeon to them, and gave them water to wash their feet; a usage which was common, and necessary to comfort and cleanliness, in those countries where people wore sandals, instead of shoes or boots, such as we are accustomed to. Joseph, having attended to the call of public busi- ness, came home at the appointed hour, and received the present at the hand of these visitants, who respect- fully bowed themselves to the earth before him; again, verifying the dream, which had been a subject of ridi- cule and an occasion of jealousy and hatred. And here ensued a painful struggle between Joseph's fra- ternal affection and magisterial firmness. " He asked them of their welfare, and said. Is your father well? — the old man of whom ye spake. Is he yet alive? — And he lifted up his eyes, and saw his brother Ben- jamin, his own mother^s son, and said. Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son! And Joseph made liaste; for his bowels did yearn upon his brother, and he sought where to weep, and he entered into his chamber and wept there." Wiiat a force upon nature's strong and kindly tendencies! Those tender inquiries concerning his venerated father, and the sight of his dear Benjamin, raised the pleasing hope in our minds, on first reading the history, that the veil was now to be laid aside, and that we should immediately, have the pleasure of seeing these sons of Jacob, so long separated and afflicted, falling into each other's arms, with mutual congratulations, and united LECTURES ON BIBLICAL HISTORY. 171 thanksgiving to tlie God of their father Israel. But no: the design of Joseph's coiiceahiient of his kindred relation to them is not ^^et fully accomplished. He, therefore, after giving vent to his feelings in his pri- vate chamber, refrains himself; resumnig his usual self-possession and dignity of deportment, he comes forth, and orders dinner to be served up, in a style becoming his station. Three tables were furnished, on the occasion: one for Joseph, one for his breth- ren, and one for the Egyptians, who, from prejudice, or national antipathy, refused to eat bread with the Hebrews. The foundation of this antipathy is, pro- bably to be found in tlie fact, that the Hebrews sacri- ficed, and ate the flesh of certain animals, which the Egyptians held sacred, and reckoned among the mul- titude of their idols. While at dinner, Joseph showed his peculiar fondness for Benjamin, by the bountiful manner in which he supplied him with the choice viands and delicacies of his own table. This may seem like a trivial circumstance; but it was one of th^ curious usages of the times, and was intended as a mark of distinguishing favour. It would, also, serve, in this instance, as a gentle test of the estimation, in which this young favourite was held by the other brothers : — " And they drank, and were merry whh him." The Scriptures give us a faithful and unvar- nished account of men and things. There are, in these inspired records, no pains taken to excuse, or set off" to advantage, favourite characters. We are here reminded of the oblivious eff*ect of indulging freely at the festive board. It is always dangerous; and often produces a degree of hilarity bordering on delirium, which renders men, alike, um-nindful of duty, and in- capable of performing it. These sons of Jacob had come a long journey, on important business, and in very afTectnig circumstances. They had come to Egypt to get bread for their families, in a time of dis- tressing scarcity, and to procure, if possible, the en- largement of a brother, whom, on a former visit to this country, they had been obliged to leave in bond- age. This was not a lime for merrimciit. They en- 172 LECTURES ON BIBLICAL HISTORY. tered the house of Joseph in great trepidation, lest they should be detained as bond-men, and utterly fail of accomplishing the object of their mission; but, at the conclusion of this sumptuous feast, we find them drinking and making merry, although their business was not yet done, nor their danger past. The famine was still raging in Canaan — their aged father was praying in his tent, for their success and speedy re- turn — the perils and anxieties of their wives and chil- dren at home, were increasing every hour. Their conduct, then, was manifestly exceptionable, and un- seemly in this matter. Behold, here, as in a mirror, the madness of those men, who resort to intemperance, to forget their troubles; and who, in forgetting their troubles, sin against their God, ruin their souls, and beggar their families ! Joseph probably observed this tendency to light- ness and dissipation, in his brethren; of which, he might deem it important, that they should be cured, before he made himself known to them. He might judge that further trials and disappointments were needful to prepare them to enjoy, with becoming thankfulness and humility, the kindly influence of that flood of blessings, which Divine Providence in- tended, in due time, to pour forth upon them and their father^ s house. Hence the project which he adopted for the detention of Benjamin. Soon after the social entertainment, just noticed, Joseph directed his stew- ard to "Fill the men's sacks with food, as much as they could carry, and to put every man's money in his sack's mouth:'' and, he adds, " Put my cup, the silver cup, in the sack's mouth of the youngest, and his corn-money." These orders being executed, the eleven brothers, laden with provision, set their faces towards Ciuiaan, delighted with what had taken place, and cheered with the prospect before them. But they had not proceeded far on their way, when the stew- ard receives orders to pursue them, and charge them with ingratitude and dishonesty: "Up, follow after the men; and, when thou dost overtake them, say unto them, wherefore have ye rewarded evil for good? Is LECTURES ON BIBLICAL HISTORY. 173 not this it in which my lord (h'iiiketh? and whereby, indeed, he divineth? Ye have done evil, in so doing." It wonld, perhaps, be ditficult to vindicate the whole of Joseph's conduct, in this affair. Tlie charge alleged against the men, the Hebrews, was the stealing of a certain cnp, which the governor nsed for purposes that are specified by the steward: "Is not this it in which my lord drinketh?" There could be no harm in using the cup for that purpose; nor any thing amiss, in looking diligently after the rogue, if it was really stolen. But the steward adds, "and whereby, indeed, he divineth." We suspect, with Poole, and other judicious expositors, that our translators of the Bible, have not given the true meaning of this place. The verb rendered, to divine, signifies to inquire., or search diligently: and that which is translated, where- by, might be rendered, concerning, or about ivhich: Then the steward's interrogatory would run thus: "Is not this it in which my lord drinketh; and, indeed, cojicerning which, as estimating it highly, he ivill make diligent search?^^ This construction is con- sistent enough with the 15th verse of this chapter: "Wot ye not, that such a man as I, can certainly di- vine?" That is, make strict inquiry after offenders, and not suffer them to escape with impunity? There is no evidence in the Bible, unless it be in this text, that Joseph practiced any of the superstitious, or idol- atrous arts of Egypt; and we are satisfied, that the cup in question, was not used by him for any im- proper purpose. He was no magician — he affected no familiarity with evil spirits. For the power of in- terpreting dreams, as we have seen in a preceding lec- ture, he repeatedly acknowledged his dependence on the true God. But he did bring a false accusation against his brethren: he did order the steward to place the cup in Benjamin's sack, and then directed him to pursue the company, and charge them with stealing it: and, in doing this, he did a wrong thing. It is of no avail to allege, in his defence, that the end was good, and that the whole matter issued happily. A good end can never justify the use of unlawful 15* 174 LECTURES ON BIBLICAL HISTORY. means. All stratagems are violations of the ninth commandment; — they are lies, whether they be ex- pressed in words or embodied in actions; they are, therefore, indetensible, on the principles of sound mo- rality, even in time of war, and when practised on a public and avowed enemy. But it may be said, the liand of Providence was in this thing, to order it, and bring it to a happy and useful issue. This is readily conceded; and so the hand and counsel of God were concerned in the crucifixion of Christ; but who will imdertake, from that fact, to justify the malice and wickedness of his crucifiers? The good which Pro- vidence educes out of the evil deeds of men, while it redounds to the praise of the divine wisdom and be- nignity, changes not the nature of those deeds, nor diminishes aught of the guilt, which they involve. Joseph was voluntary, and unconstrained, in accusing his brethren of a crime, which he knew they had not committed; and, therefore, he was blameworthy: let not his example be followed, or pleaded in similar cases. His object was benevolent, no doubt; but it might have been accomplished without the use of stratagem and false accusation. The effect of this unrighteous contrivance, was, at first embarrassing and painful. On being arrested, the men solemnly declared that they were innocent of the charge; cheerfully offered to submit to a rigor- ous search; and proposed, conscious of their integrity in the matter, that the one, in whose possession the cup might be found, should be put to death, and that the others should become bondmen. These terms were not, indeed, accepted by the steward; but even his condition was distressing: '-He with whom it is found shall be my servant; and ye shall be blame- less." The sacks are all laid on the ground, and opened; and the officer, commencing with the oldest, proceeded in the examination, without success, till he came to the youngest; when, to their utter consterna- tion, the cup is found in Benjamin's sack. What an unexpected and disastrous event ! How changed their prospects! What gloomy apprehensions must have LECTURES ON BIBLICAL HISTORY. 175 filled and saddened their liearls ! In token of deep dis- tress and self-abasement, they rend their clothes, and lade their asses, and return to the city. Joseph receives them with an appalling sternness, and not* without re- proaching them, impliedly, for their supposed folly and wickedness. " What deed is this that ye have done? wot ye not that such a man as I can certainly divine!" What a strange compound of inconsistencies is man! Joseph is doing violence to his own nature, and pur- suing a course, in which we shall soon see him re- tracing his steps with penitence and tears. We know that his aim is good; but we utterly disapprove of the measures taken to effect it. Truth and justice are sacred things; and are not to be trifled with, on any occasion, or under any pretext whatever. This ill advised scheme for the detention of Benjamin, and his swearing "by the life of Pharaoh," which seems to have been a fashionable oath, among the courtiers, are blemishes on the character of Joseph, recorded and handed down to teach the world, that perfection is not to be found in any mere man. Of Jesus Christ alone could it be said with truth, that " He was holy, harmless, undefiled and separate from sinners." Jo- seph has been blamed, also, for keeping his father ig- norant upwards of twenty years, of the fact, that the son whom the old man supposed to have been torn in pieces by some evil beast, was yet alive and well. For this seeming neglect of filial duty, however, there may have been weighty reasons, arising out of cir- cumstances, with which we are not made acquainted. When it had been decided, that Benjamin should be detained a bondman, in consequence of the cup being found in his sack, the other brothers, with Judah for their spokesman, make their appeal to Jo- seph's clemency and compassion, in one of the best constructed, most eloquent, and impressive speeches that ever was delivered. The whole address is ex- quisitely fine, and deserves to be in every one's memory. Let us attempt a brief analysis of it: — First, we observe, a respectful and conciliatory intro- duction; " my Lord, let thy servant, I pray thee, 17S LECTURES ON BIBLICAL HISTORY. speak a word in my Lord's ears, and let not thine anger burn against thy servants; for tliou art even as Pharaoli." On tliis introduction, Mr. Henry, the commentator observes: " Rehgion does not destroy good manners; and it is prudence to speak those fair, at whose mercy we lie : titles of honour, to those that are entitled to them, are not flattering titles." 2. Benjamin's tender age, and his being, as was supposed by the family, the only surviving son of his mother Rachel, are urged, as giving him some claim to compassion : " He is a little one — he is young com- pared with the rest of us — unacquainted with the world, and not inured to hardship, having been reared up by his father's side: And his brother, (Joseph) is dead, and he alone is left of his mother.'^ This re- mark must have touched a tender fibre in Joseph's heart. 3. Benjamin had been brought down to Egypt, in obedience to the command of Joseph, who had ex- pressed a great desire to see him, and forbidden the others his presence, unless the younger brother came with them; and, now, that he had been brought through so much difficulty, at the governor's urgent desire, might he not hope for mercy. But, 4. The grand argument, which Judah insists upon is, the insupportable grief which it would be to his father^ if Benjamin should be left in servitude. " His father loves him : — his life is bound up in the lad's life." This the good old man himself had urged against his going down into Egypt at all ; " If mis- chief befal him, ye will bring down my gray hairs with sorrow to the grave." This consideration is, therefore, pressed with inimitable skill, and earnest- ness : "Now, then, when I come to thy servant, my father, and the lad be not with us ; (seeing that his life is bound up in the lad's life) it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the gray hairs of thy servant, our father, with sorrow, to the grave." 5. To show his respect for Joseph's decision, as well as to evince liis own sincerity, in begging for LECTURES ON BIBLICAL HISTORY. 177 Benjamin's enlargement, Jiidah offers himself to be- come the bondman, agreeably to the suretiship which he assumed, to gain Jacob's consent to his favourite son's accompanying them into Egypt. Thus the law would be honoured, and Joseph would be no loser by the substitution of the one for the other. '^ Now," says the excellent expositor just named, "had Joseph been, as Judah supposed him, an utter stranger to the family, yet eveu common humanity could not but be wrought upon by such powerful rea- sonings as these, for nothing could be said more mov- ing — more tender; it was enough to melt a heart of stone. But to Joseph, who was nearer akin to Ben- jamin than Judah himself was, and who, at this time, felt a stronger affection, both for him and his aged father, than Judah did, nothing could be more pleas- ingly, or more happily said." But no human paraphrase, liowever studied and elaborated, can do justice to this address. It is truly a finished piece of intercessory pleading. It is all sheer nature — nature speaking the truth, in simplicity, under the influence of intense feeling, which is always eloquent. The concluding sentence is irresistible : " Now, therefore, I pray thee, let thy servant abide, instead of the lad, a bondman to my lord ; and let the lad go up with his brethren : for how sliall I go up to my father and the lad be not with me? lest, peradventure, I see the evil that shall come on my father." It is enough, Joseph can no longer act a part. He sees that Benjamin is sincerely beloved by the other brethren — he cannot refrain himself — he weeps aloud, and between the convulsive sobs that break from his affectionate heart, says, in broken ac- cents: "/«?72 Joseph: — doth my father yet live?" No wonder his brethren could not answer him, but were troubled at his presence. They are petrified, shy, and incredulous — it cannot be, that this is our brother. Yes, it is even so. — "Come near to me, I pray you: — I am Joseph, your brother, whom ye sold into Egypt: nor be grieved, nor angry with yourselves that ye sold me hither; for God did send me before you, to 17S LECTURES ON BIBLICAL HISTORY. preserve life. — It is my mouth that speaketh unto you." — "And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon iiis neck: Moreover, he kissed all his brethren, and wept upon them: and after that, his brethren talked with him." What a pleasing development of the deeply invol- ved scheme of Providence! What a noble triumph of religion and fraternal kindness over envy, injus- tice, and cruelty! How delightful to see brethren re- conciled, and dwelling together in unity; heart beating to heart, with commingled tears, and mutual forgive- ness! who does not participate, in this feast of love? The mighty sensation is felt all about the court of Egypt. Even Pharaoh's stout heart feels the kindly influence. Joseph's brethren are come; and for Jo- seph's sake, they shall taste the good of the land; — they shall be nourished in Goshen. Go, my faithful minister, says the generous monarch, take wagons — lade them with provisions, for the way — send for your father's house: the good of all the land of Egypt is yours. It is done; as Pharaoh gave com- mand. "So, Joseph sent his brethren away; and they departed; and he said unto them, see that ye fall not out by the way. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father, and told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt: and Jacob's heart fainted, for he believed them not; — and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob, their father, revived. And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die!" In our next lecture we intend accompanying Jacob and his family from Beersheba, of Canaan, to Goshen, in the land of Egypt. Bnt it is time to close this, with a few reflections. How entertaining and in- structive the brief biographical sketches, contained in the Bible! We have only touched, here and there on the thread of Joseph's life, and yet, what an amount of useful and interesting matter has come under our notice! Scripture biography is not eulo- LECTURES ON BIBLICAL HISTORY. 179 gistic; neither is it romantic, or imaginative. It gives us a faithful dehneation of human nature. It nar- rates the faults and foibles of its subjects, as well as their good qualities and praiseworthy deeds. Truth, and impartiality are its distinguishing characteristics. Thus, it gives ns just ideas of men and manners; apprizing us of what we may expect to meet with in our intercourse with mankind, and guarding our minds against those wild and visionary notions, so often imbibed by the reading of works, whose object is to gratify a false and fastidious taste, rather than inform the judgment and improve the heart. We have, here, no faultless characters, for the reason that, there is no perfection in man; but we are shown, in numerous and impressive instances, that "godliness is profitable unto all things — having promise of the life that now is, and, also, of that which is to come." "Wherewithal shall a young man cleanse his way? By taking heed thereto, according to thy word." 180 LECTURES ON BIBLICAL HISTORY. LECTURE XIX. JACOB AND HIS FAMILY GO INTO EGYPT; AND THERE THE PATRIARCH DIES. And Israel took his journey, witli all that he had, and came to Bccr- sheba, and offered sacrifices unto the God of liis father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob ! and he said here am I: and he said, I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. I will go down with thee into Egypt; and I will, also, surely bring thee up again: and Joseph shall put his hand upon thine eyes. And Jacob rose up from Bcer-sheba; and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle, ^and their goods whicli they had gotten in the land of Canaan, and came into Egypt, Jacob and all his seed with him : his sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt."— Gen. xlvi. 1-7. It is good to acknowledge the Lord in all our ways; for we have the sure promise that, if we do so, he will direct our paths. Jacob acted on this principle, and found it greatly to his advantage. The venera- ble patriarch, contemplating a removal into a strange land, deems it proper to consult God, and seek his special guidance and protection, amidst the perils and difficulties of the undertaking. Accordingly, having come to Beersheba, on the southern border of Ca- naan, a place noted, as the scene of divine manifesta- tions to Abraham and Isaac, he offered sacrifices to the God of his fathers, and implored the heavenly benediction on himself and his family. His success and acceptance, on this occasion, were such as could not fail to confirm his faith and animate his hope in the great disposer of the lots, and lives, and destinies LECTURES ON BIBLICAL HISTORY. 181 of men. " God spake unto Israel in the visions of the night, and said, I am God, the God of thy father; fear not to go down into Egypt: for I will tliere make of thee a great nation." Ohserve, here, the impor- tance of being in covenant relation with our Maker, and of serving and adoring liim, as the God of our fathers. Jacob is directed in the path of duty, and assured of the diyine favour and protection, with par- ticular reference to the covenant-promises, made to his father Isaac. " I will establish my covenant be- tween me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee," is a promise of vast extent, and most blessed import. It is, as we verily believe, to this comprehensive promise made to the church, then in the family of Abraham, that the apostle Peter refers, in his address to the anxious multitude, on the day of Pentecost: " Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.^^ Let not baptized youth forget the obligation which theii' bap- tism lays upon them, to serve God in newness of life: nor should parents fail to plead this promise, in pray- ing for their children. Having dedicated our little ones to the God of Abraham, Isaac, and Jacob, let us follow up the solemn act, by faithful instruction, pious example, and fervent intercessions; and why may we not indulge the fond hope, that our God will be the God of our children, in their generations? It is not strange that Jacob should be afraid to go down into Egypt. It was the strong hold of idolatry, where evil communications would be very likely to corrupt the good manners of his family. He probably recollect- ed, also, the premonition given to Abraham, that his descendants should suffer sore oppression, in that country. But, being assured of the presence and guardianship of the God of his father, who promised not only to be with him, but, there to cherish him, 16 182 LECTURES ON BIBLICAL HISTORY. and make of him a great nation, his fears would sub- side, and he would go forward, hopeful and submis- sive, committing his way to the Lord. Nor was he left in doubt concerning the issue of this perilous mi- gration : *' I will, also, surely bring thee up again, con- tinues the Holy Oracle, and Joseph shall put his hand upon thine eyes.'^ This was cheering intelligence; and, as we shall see in the sequel, God did bring him up again, in his posterity, and his beloved Joseph did close his eyes in deatii. With these decisive indica- tions of the divine will, and ample assurances of the Almighty's care, the aged patriarch, with his family and the moveable property gathered in Canaan, sets out for the land of Goshen. How unsettled and liable to vicissitude is our condition, in the present world! Here is a man, nearly worn out, and sinking under the sorrows and toils of his pilgrimage, called of Pro- vidence to seek a new habitation in a distant country, at the advanced age of one hundred and thirty years! We may not expect a permanent residence here be- low; but we look for one, which hath foundations, whose builder and maker is God. How mysterious, also, the dispensations of Providence towards his peo- ple, considered as a community in covenant with the Holy One of Israel! Here is the whole visible church of the living God in motion, to seek deliverance from the pressure of famine, in a heathen land, where we should naturally expect to see her merged and lost, in the common mass of human corruption. Such would be the anticipations of sense and unbaptized reason. But not so: her God is still in the midst of her; and, by his direction, she is going to an asylum purposely prepared for her, where she is to be fed, and reared up into a great nation. The number of souls that accompanied Jacob into Egypt, is' stated to be sixty -six; but, including Jacob himself, together with Joseph and his two sons, they amount to seventy. As there is an apparent discre- pancy between this account and that which is given in the Septuagint translation of the Bible, and, by Stephen, in Acts vii. 14, where the number is stated LECTURES ON BIBLICAL HISTORY. 183 to have been three score and fifteen souls, we give, from Dr. Whitby's "Paraphrase and Commentary on the New Testament,^' the best solution of the diffi- culty that we have met with: "According to Gen. xlvi. 26, all the souls that come into Egypt, from the loins of Jacob, besides Jacob's sons' wives, were sixty and six ; add to these the wives of his eleven sons, and they make seventy and seven ; take from them Hez- ron and Hamel, not yet born, and they were only seventy-five. Now it was the design of Moses only to give an account of those that came out of Jacob's Joins, as it is said, verses 6, 7, 8, 26, and, therefore, he excepts their wives out of his catalogue of sixty-six, and makes them up seventy, as before, verse 27. But Stephen undertakes only to tell us the number of those that Joseph called into Egypt, viz. his father and all his kindred. Some, theretore, of the list of Moses must be left out of Stephen's number, viz. Joseph and his two sons, who were there already, Hezron and Hamel, who were not yet born, and Jacob whom he reckons apart ; that is, take out these six from the seventy, and there remain sixty-four; which, with the eleven wives of his sons, are seventy-five. Now that these wives were a part of those that were called by Joseph is certain; because he called Jacob and his household and all that he had. Gen. xlv. 11. And, thus, it appears, that Moses, the Septuagint, and Stephen, so far from contradicting each other, all speak the truth, in harmony." (See Whitby's Anno- tations on Acts vii. 14.) The Israelites, then, at their entrance into Egypt, exclusive of Jacob himself, and Joseph, with his des- cendants, but including the wives of Joseph's breth- ren, were seventy-five in number; but taking into the calculation Jacob, and Joseph, with his two sons Ma- nasseh and Ephraim, they would amount to seventy- nine. When the family reached the land of Goshen, Jo- seph gave them a cordial reception, and spared no pains to make them happy. " He made ready his chariot, and went up to meet Israel, his father, — and 184 LECTURES ON BIBLICAL HISTORY. presented himself unto him ; and he fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, jiow let me die, since I have seen thy face, because thou art yet alive." What a tender and interesting meeting ! The aged patriarch, delighted to embrace once more, his living Joseph, seems de- sirous of leaving the workl, in [lis present happy frame of mind, lest he should be a burden to his chil- dren, or have to encounter further trials, which might disturb his peace, and. tempt him to sin, under the growing infirmities of old age. Thus the good old Simeon, when he clasped the infant Saviour in his arms exclaimed; ^' Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation !" Other pious persons, in similar circumstances, have felt something of the same longing desire to leave this vale of tears, and enter into the heavenly rest. But it is better, and more be- coming the servants of God to say, with Job, " all the days of my appointed time will I wait, till my change come.'' We should be willing to stay in this world, till we are regularly dismissed by the Author of life. We were brought into this probationary state, for wise and holy purposes; and so soon as these pur- poses are accomplished by us, or upon us, we shall be discharged from the labours of our heavenly Master's vineyard, and introduced into a state of final and eter- nal retribution, where every one will be disposed of, according to the decisions of infallible truth and per- fect righteousness. The filial afiection and reverence, which Joseph manifested to his father, are truly admirable, and worthy of imitation. Young people are too ready to forget, or to neglect the obligations they are under to serve and honour their parents. Those, especially, who have risen, from humble circumstances to wealth and distinction in society, are very apt to grow shy and neglectful of their obscure relatives. This is a sin against nature; and it is exceedingly offensive to Him, with whom there is no respect of persons. We may, indeed, have occasion to blush and mourn for LECTURES ON BIBLICAL HISTORY. 185 the sins and ill conduct of our kindred; but we are never to disown tlieni, or treat them with contempt. They are bone of our bone and flesh of our flesh: and, if we difter from them, for the better, we should remember, that it is providence, or grace, that makes the dirterence. Parental love is the purest and most disinterested aflection that glows in the hutnan heart; and when unimpeded in its influence, by the baser passions, it prompts to services, watchings, and self- denials, which can never be fully repaid. 0, with what wakeful solicitude does the faithful parent guard the child, during the period of helpless infancy, and along the perilous pathway of childhood and youth! In fact the assiduous attentions of our earthly parents, bear a strong resemblance to the tender mercies of our Father in heaven. They cannot be too highly appreciated; and we shall, doubtless, feel their kindly and obliging power in the future world. When tempted to neglect the wants, or the honour of those whose offspring we are, and who cared, and prayed, and toiled for us, when we were, from weakness and inexperience, incapable of taking care of ourselves, let us call to mind, not only the fifth commandment, and the example of Jesus, who committed his mother to the care of his beloved disciple John, but let us think of Joseph, who did not disdain to descend from the chair of state to embrace his father, though a plain man, whose "trade had been to feed cattle, from his youth." Here was genuine dignity — real greatness — honest nature, sanctified by grace, and worthy to be had in everlasting remembrance. No factitious eminence of rank, or power, can exempt us from the sacred duties of filial devotion. The man, therefore, who from vanity, avarice, or any other motive, de- serts his father or his mother, while it is in his power to shield, to honour, and to comfort them, must have made fearful progress in the road to confirmed de- pravity, and cannot be considered as deserviuir to participate of the endearments and the charities of social life. -Joseph's kindness to his brethren was a noble in- 16* 1S6 LECTURES ON BIBLICAL HISTORY. Stance of the triumph of rehgion over the corrupt pas- sions and propensities of the human heart. They had treated liini with shameful and unnatural cruehy — had consigned him to slavery, and banishment from his father's tent; and now we see them at his feet, and completely in his power. He miglit avenge him- self upon them to the full, if he were so disposed; but no, he chooses to act on the magnanimous and divine principle of overcoming evil with good. Not revenge, but forgiveness was sweet to his regenerated taste. No marks of condescension, no acts of brotherly kind- ness are too expensive to demonstrate his affectionate regard for them and their wives, and their little ones. He owns them at court, introduces them to Pharaoh, feeds them in their time of need on the finest of the wheat, and assigns them, by permission of the king, one of the most fertile provinces in the empire, as a possession and place of residence. Joseph's good sense, in advising his brethren not to be ashamed of their occupation, is, also, worthy of notice. They had been employed from their youth, in the care and rearing of cattle. This they were directed frankly to acknowledge, when interrogated by Pharaoh on the subject, although "every shepherd was an abomination to the Egyptians.'^ The ground of this antipathy to the character and business of a shepherd, is supposed to have been three-fold. 1. Feeders of cattle were, in many instances, a sort of freebooters, who committed such outrages as ren- dered the name and employment of shepherds odious. 2. Manetho, the historian, says, that at a certain period, hordes of marauders, under the name of shep- herd-kings, from Arabia, Syria, and Ethiopia, whose chief occupation was to keep flocks, made an irrup- tion into Egypt, which they subdued and ruled, with great tyranny, for upwards of two hundred years. 3. That which formed the principal occasion of pre- judice against the Jewish shepherds, and which has been noticed before, in the course of these lectures, was the fact, that they sacrificed those very animals, the ox and the sheep, which the Egyptians held sa- LECTURES ON BIBLICAL HISTORY. 1S7 cred, and regarded as objects of worsliip. Hence Tacitus, the Roman historian, says, of the Israehtes; "They sacrifice the ram, in order to insult Jupiter Amnion; and they sacrifice the ox, which the Egypt- ians worship under the name of Apis." But, notwithstanding the shepherd's employment liad been rendered odious, by the misconduct of some who followed that way of life, still, it was not, in itself, dishonest ; and as Joseph's brethren had been accus- tomed to it all their days, he would not have them relinqnish it for other pursuits, to which they were strangers, and for which they, probably, had neither the taste nor the talents requisite to success. This piece of counsel was wholesome and judicious; and it suggests a useful hint, on a practical and important point of duty. There is a fickleness in some people, which operates very injuriously, often, to their in- terests, both temporal and spiritual. Fancying that the business to which they have been trained is not so reputable, so easy, or so gainful as that of some others, they are ever ready for an exchange of place, or of employment; a;nd, not unfrequently, such per- sons resign a small, but regular income, for the pre- carious fruits of wild and hazardous experiments. In religious concerns this restless instability of character does immense mischief. It keeps some, for years, in search of the best scheme of religion — the purest de- nomination of Christians — the most approved and most popular preachers. Persons of this description cannot be religiously edified. They are unwilling to locate themselves in any particular church, lest some- thing should turn up to make them regret their choice. In the meantime, they either worship God no where, or they are going from Dan to Beersheba,and travers- ing the land, in its width, in pursuit of a ;;!/re, or of a philosopkical, or o( afashionabie church. The result, in some instances is, they get their heads so filled with the favourite notions, and distinguishing tenets of all sorts and sizes of religious sects, that they conclude religion ilse/f\s but a name or a form; and that one will be freer and happier unconnected with any body 188 LECTURES ON BIBLICAL HISTORY. of religionists — a perfect cosmopolite — a free-thinker, an atiieist, or any thing else that may happen to suit a vitiated and untutored taste. But, to resume the thread of history. The family of Jacob, following the good advice of Joseph, retired from court, tended their cattle, gave themselves dili- gently to the cultivation of the luxuriant soil of Ra- meses, and, under the smiles of Providence, they mul- tiplied and prospered, beyond a parallel, for the space of seventeen years. And, now the time drew near, when Israel, the sorrow-worn and beloved patriarch, must die. He had not, indeed, attained to the age of his fathers, in the days of their pilgrimage; but a hun- dred and forty-seven years was long enough to have lived a stranger in a strange land. Of his diversified life, the seventeen years he spent in Egypt were pro- bably the happiest; yet, being a man of faith, he was unwilling that his iDones should lie there. Regarding Canaan, not only, as an inheritance promised to his descendants, but as a type of heaven, he desired that his mortal remains might be borne thither, and de- posited in the cave of Machpelah, "which is before Mamre, and which Abraham bought of Ephron the Hittite, for a possession of a burying-place.^' He, no doubt, intended this to remind his family that Egypt was not to be the place of their settled residence, and to encourage them to expect the fulfilment of the pro- mises made to their fathers. Accordingly, Joseph is engaged, under the solemnity of an oath, to see the venerable old man's will, in this matter, carried into effect ; and, as might be expected, the dutiful son is all attention to the wants and wishes of his sick and dying father. The closing scenes of the lives of good men are, generally, edifying and impressive. This of Jacob is peculiarly so. Mark, how he exerts himself, on the bed of languishing, that he may recount, in the hearing of his children, the past mercies and promised blessings of Heaven, to him and to his seed after him, for many generations! His soul seems to grow vigor- ous, and lucid, and heavenly, in proportion, as his outer man fails. See, with what parental fondness LECTURES ON BIBLICAL HISTORT. 189 he embraces Manasseh and Ephraim, the children of his beloved Joseph, adopting them, as his own sons, making them heads of distinguished tribes in Israel, and preferring, by divine guidance, the younger to the elder! Hear with what heaven-inspired ardour, he pours his blessing upon the interesting group that stand before him! "And he blessed Joseph, and said, God, before whom my fathers, Abraham and Isaac did walk, the God who fed me all my life long unto this day, the angel, which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers, Abraham and Isaac; let them grow into a multitude in the midst of the earth ! And Israel said unto Joseph, Behold, I die ; but God shall be with you, and bring yoU again unto the land of your fathers/' Jacob's last discourse. Gen. xlix., delivered in the hearing of all his sons, convened to receive his bless- ing and witness his departure out of this world, is one of the richest, deepest, and most comprehensive pieces of prophecy contained in the Bible. The things here foretold were, chiefly, to befal them "in the last days;" whence it is evident that they relate, not so much to the twelve patriarchs, personally, as to their respective families, in successive and distant genera- tions. But as the illustration of prophecy falls not within the scope of these lectures, we shall pass over this interesting portion of the sacred text, with only two or three short remarks. 1. Simeon and Levi, for their base conduct towards the Shechemites, Gen. xxxiv. 25, are to be "divided in Jacob, and scattered in Israel;" i. e. they are to be dispersed among the other tribes, and have no distinct allotments in Canaan: which prediction was literally fulfilled. The Levites were employed in the service of the tabernacle, and had no inheritance, except for- ty-eight small villages scattered through the land: nor had Simeon any, except a small share as a tempo- rary accommodation, in one corner of Judah's lot, Joshua xix. 1; which, upon finding it too contracted, they abandoned, and planted colonies on a tract of 190 LECTURES ON BIBLICAL HISTORY. country, which they wrested from the possession of the Idumeans and Amalekites. 1 Chron. iv. 39. 2. Judah is pointed out, as the honoured tribe from which the Redeemer was to descend: "Thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies: thy father's children shall bow down before thee : — The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come; and unto him shall the gatherina^ of the people be." This prophecy fixes the time of the Messiah's advent, with admirable precision; and its exact fulfilment, in Jesus of Nazareth, has been demonstrated with a force of argument, and a flood of light, which it is not easy to resist, without the aid of sophistry, or obstinate and determined unbelief It will stand, while the world stands, a monument of Jacob's prophetic gift, and a memorial, to all genera- tions, that the divine deliverer is come, and that all ends of the earth should receive and adore him. 3. The benediction pronounced on Joseph is con- veyed in a style of inimitable beauty, and seems to point, ultimately, to the church of God, under the em- blem of a luxuriant and wide-spreading vine : " Jo- seph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The arch- ers have sorely grieved him, and shot at him, and .hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob: from thence is the Shep- herd, the Stone of Israel." But we must take leave of the sainted seer, whose history has so much delighted and instructed us. He is going the way of all the earth — he is ripe for glory; let us observe the manner of his exit: — "And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people." Mark the perfect man, and behold the upright; for the end of that man is peace !" What a tranquil, desirable, easy, and hopeful transition from the scene of conflict to tlie seat of bliss! To expatiate here, would be to LECTURES ON BIBLICAL HISTORY. 191 enfeeble the majestic diction of the Spirit, and to check the flow of devout feehng that moves, and warnfs, and elevates the soul to heaven, and to God: "Let me die the death of the righteous; and let my last end be like his!" Israel's spirit \s gojie; and it is no sooner gone, than it is gathered to his people: so ?iear are ive to the other world! It only remains, now, to dispose of the mortal remains of this beloved and venerated man of God, in a manner suited to his inestimable worth; and Joseph who has put his kind, and filial hand on the eyes that were used to look upon him with complacent fondness, will not neg- lect the last office of love that can be performed for one so dear. LECTURE XX JACOB S FUNERAL, AND JOSEPH'S DEATH. And Joseph dwelt in Egypt, he and his father's house : and Joseph lived a hundred and ten years. And Joseph saw Ephraim's chil- dren of the third generation : the children also of Machir, the son of Manasseh, were brought up upon Joseph's knees. And Joseph said unto his brethren, I die ; and God will surely visit you, and bring you out of this land, unto the land which he sware to Abra- ham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. So Joseph died, being an hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt.— Gen. 1. 22-26. We have dwelt longer, already, on the history of this amiable man, than we originally intended. But it is difficult to tear one's self away from the contempla- tion of a character so full of interest and useful instruc- tion. Three particulars concerning him remain yet to be briefly noticed, viz: The attention which he paid 192 LECTURES ON BIBLICAL HISTORT. to the disposal of his father's remains, agreeably to the old man's dying injunction ; his generous conduct to his brethren and their families, after their common parent's decease; and his own departure out of this world. 1 . When Jacob had resigned his spirit into the hands of Him who gave it, Moses informs us, that, " Joseph fell upon his father's face, and wept upon him, and kissed him." This was an unequivocal indication of filial fondness; yet, there was in it more of the deli- rium of grief, than of quiet submission to the will of God. The mortal remains of our deceased friends should be treated with every suitable mark of affec- tion and respect; but to be making loud lamentation over them, and clinging to them, with a sort of idola- trous attachment, is not seemly: nor does it correspond well to the faith and hope of Christians. These life- less forms are but the frail and perishable tenements of our departed relatives, and they are designed by the God of nature, to be buried out of our sight. The soul which wings its way to the Father of spirits, at the last stroke of the beating artery, carries along with it all that is most lovely and attractive in the human creature. The practice, therefore, of kissing the corpse, and of looking into the grave, after it has been laid to rest there, till the morning of the resur- rection, had better, perhaps, be dispensed with; for, although it may not be sinful, yet it does seem like a needless aggravating of the anguish of nature, on such occasions, with very little effect, so far as our observa- tion has extended, in mending the heart, or in dis- posing the survivor to prepare with diligence for his own final exit! We should do all the good in our power, to our friends, while we have them about us; and when on the bed of languishing, we should grudge no pains or expense for the recovery of their health, or the mitigation of their distress, noK grow weary in offering intercessions for the salvation of their souls: but are they, indeed, gone? It is Christian duty — it is loyalty to the King eternal, to say, and sing, sub- missive, " The Lord gave, and the Lord hath taken LECTURES OS BIBLICAL HISTORY. 1S3 away : blessed be the name of the Lord !" Excessive grief, we will not say for the loss, but for the removal of our friends by death, indicates a want, or at least a weakness of faith in God, our Saviour: " Good when lie gives ; supremely good I Nor less when he denies. E'en crosses, from his sovereign hand, Are blessings in disguise." So soon as Joseph recovered himself from the first paroxysm of sorrow, he ordered the body of his dear father to be embalmed, according to the usage of the country ; — a usage which, though it seems to have originated in necessity, was afterwards kept up, as a matter of pride and pageantry. The necessity of using some means of preserving dead bodies from putrefac- tion, originated in the overflowing of the Nile, which rose and spread over the best part of Egypt, periodi- cally, to the height of from twelve to sixteen cubits, when interment was impossible, till the waters had subsided. The process of embalming is described, with minuteness, by Herodotus, Diodorus Siculus, and others; but we have only room to observe, that the efi'ect was similar to that of tanning. The object was, to remove the juices of the animal substance, and close up the pores of the skin, so as to render it impervious to air and water. This was effected by the abundant and long continued use of certain kinds of spicery and salts, after the body had been tho- roughly cleansed, and otherwise prepared for the ap- plication. The ceremony was less or more expensive and tedious, in proportion to the distinction and sup- posed worth of the deceased. The embalming of Jacob's body was necessary, as it was to be removed to Canaan; and, in his case, neither pains nor expense seems to have been spared. The whole process occu- pied forty days; "and the Egyptians mourned for him three score and ten days:'^ i. e. thirty days, in addition to those spent in the embalming. And now, the body, thus prepared, is to be conveyed to the cave of Machpelah. But Joseph, who has charge of the funeral rites, will not proceed, without leave of the 17 194 LECTURES ON BIBLICAL HISTORY. king; and as no one, in the habiliments of mourning, was allowed to come into tlie royal presence, a mes- senger is sent with this respectful and touching re- quest: *• Now, therefore, let me go up, T pray thee, and bury my father, and I will come again.'' " Go up, says the generous prince, and bury thy father, ac- cording as he made thee swear. And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt; and all the house of Joseph, and his brethren, and his father's house; — and there went up with him, both chariots and horse- men: and it was a very great company." Here is the most costly, if not the most splendid funeral pro- cession, that we have ever heard of. Not only the numerous relatives of Israel and Joseph, by consan- guinity and marriage, but the courtiers, the servants, and household of Pharaoh, with all the elders or chief men of the whole land of Egypt, are moving in order, and with tokens of the profoundest respect for the me- mory of the deceased, to the place of burial, at the distance of at least three hundred miles. The whole of the funeral ceremonies, including the embalming of the body, the procession, and the interment, must have occupied several months; and the expense, in time, provision, horsemen and chariots could scarcely be calculated. This is noticed, in Scripture, not as a commendable thing, or as an example to be imitated, (for Jacob's was an Egyptian funeral) but to show that genuine goodness of character is venerable, and capable of commanding the homage and respect even of a wicked and idolatrous people. With Jacob, the Egyptians could have had but a slight acquaintance; but the father of such a man as Joseph — the faithful servant, the heaven-taught interpreter of dreams, the philanthropist, and the upright statesman, was not to be buried, without suitable marks of respect for the tried excellence of the son, if not for the piety and humble greatness of the father. It is pleasing to see the memory of the beloved patriarch honoured, even in a strange land, and by a pagan people, for he was LECTURES ON BIBLICAL HISTORY. 195 a good man — a man of God, and a man of renown immortal ; but it slionld be remembered that neither gorgeous funerals, nor elaborated eulogies can confer posthumous worth on one, who, while living, was useless or mischievous to. society. Many a wretch, whom the world was quite glad to get rid of, has been consigned to the dust with imposing tokens of regret at his removal, ai]d of esteem for his memory. But it is all a vain show. Personal worth is an in- trinsic thing. If a man will live to himself, and to the gratification of his lusts; — if he will pursue the objects of an unsanctified ambition, and will not con- tribute his part towards the advancement of the inte- rests of truth, righteousness, piety and humanity, during his life-time, you may spend a fortune on his obsequies, and erect a mausoleum over his ashes, but you cannot raise one emotion of respect for him in the minds of those who knew his manner of life, nor can you break, or in anywise alter the adamantine seal which death fixes on his character. " The me- mory of the just is blessed, but the name of the wicked shall rot." Prov. x. 7. When the funeral procession of Jacob had reach- ed Canaan, it halted at the threshing-floor of a man, named Atad, near Jericho, on the west side of the river Jordan. It was usual in that country, to have threshing-floors, or places for treading out their grain in the open field: and Atad was probably an able farmer, and could furnish the great company with such accommodations as were requisite ibr themselves and their horses, that they might take some rest, after a long, fatiguing journey, and make the necessary preparation for proceeding to the place of interment, yet several miles distant. Here Joseph ordered a special mourning of seven days continuance, agreea- bly to the divinely instituted usage of the house of Israel. This observance was so solemn and impres- sive, as to attract the notice of the Canaanites, who .pronounced it '' a grievous mourning;" and to perpe- tuate the remembrance of it, Atad's threshing-floor was called by a new name, Abel-mizraim, i. e. the 196 LECTURES ON BIBLICAL HISTORY. mourning of (he Egyptians. This hallowed season of affectionate wailing ended, the sons of Jacob, with their numerous attendants, moved forward, and did according as their lamented father had commanded them; they "buried him in the cave of the field of Machpelah :'' "dust to dust, and ashes to ashes," to mingle and rest till the morning of the resurrection, with the mouldering remains of Abraham and Isaac, Rebekah and Leah, his beloved kindred, whose bodies had taken peaceable possession of the promised land before him, and whose souls, gathered to their people, had already received his happy spirit into everlasting habitations in the kingdom of glory. This last office of filial devotion performed, Joseph returns to his place, and resumes his duties agreeably to promise, at the court of Egypt. But, now, that their father, the common object of veneration and centre of union, is removed, Joseph's brethren become uneasy, lest he should take advantage of their de- pendent condition, to avenge upon them the evil which their own consciences fearfully reminded them, that they had done unto him. They, accord- ingly, go in a body and prostrate themselves before him, confessing their misdeeds, offeriiig to become his servants; and, in the name of their father, and their father's God, imploring forgiveness, and further pro- tection: which brings us to notice, 2. His treatment of these offending, but humbled and conscience-smitten brothers. — We have had occa- sion to observe and admire his conduct in this respect, before; we shall therefore content ourselves, at pre- sent, with a very few additional remarks. The for- giveness of injuries was manifestly an article in Joseph's creed, which had thoroughly transfused its kindly influence into the temper of his heart. The injustice and cruelty which he received from sinners, were regarded by him as the rod^ in a divine hand. To that hand his eye was continually directed for support and deliverance. His views rose above in- struments and second causes, up to the grand mover and controller of all events; and this devout habit of LECTURES ON BIBLICAL HISTORY. 197 regarding the Lord's hand in every thing that befell him, whether prosperous or adverse, gave him a noble superiority to the spirit and maxims ot^ the world. He would rather svffer wrong, than run the risk of doing wrong, in attempting to vindicate his rights, or take vengeance on his adversaries. He was willing to refer his cause to the Searcher of hearts, and quietly to await the decisions of the final judgment. Hence, we find him saying, with tears, to his suppliant breth- ren, " Fear not; for am I in the place of God?" That is, Is it for me to seek revenge? Doth not vengeance belong to God? So far as I am concerned, I freely forgive you, and am heartily disposed to do you good, and not evil. But, if you would have peace of con- science, and desire that your sins maybe so pardoned, as that they shall not rise up in judgment against you at another day, you must ask pardon of Hhn who hath power to forgive sins, and who hath power, also, to destroy both soul and body in hell. And, here, again, he refers them to the gracious designs, and overruling Providence of heaven, in permitting them to treat him, as they had done: "As for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. '^ This language conveys no apology for their sin; their evil intention involves guilt and proves them blameworthy: but their minds are directed to a won- der-working Providence, as comprising in its mighty sway all possible occurrences, and conducting them, eventually, to great and holy ends. And now, to put the hearts of these trembling brothers at rest, in regard to his disposition towards them and their fami- lies, he offers them more than their request; "Fear ye not: I will nourish you, and your liltle ones. And he comforted them, and spake kindly unto them." Here we see brotherly kindness and genuine magna- nimity beautifully blended, and shedding a glory, the one upon the other. What a fine exemplification of •Paul's maxim: " If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head." Joseph's repeated 17* 198 LECTURES ON BIBLICAL HISTORY. acts of generous beneficence operaled on the hard- heartedness of his brethren, like fire npon the fusible metals. They, at first, felt the operation to be pain- ful, as it brought tlienn to serious reflection, and cover- ed them witli shame for tlieir enormous offences: but, in the issue, it proved salutary. It mollified, and melted them down, as into a new mould; and result- ed in a perfect reconciliation, and mutual confidence between them and their much injured brother. Evil, in this instance, was fairly overcome with good. Blessed triumph! Let ns go and do likewise, to all that have wronged, or offended us. To pass by an injury is the property of a great soul : to take fire, and insist on satisfaction for offences, sometimes imagi- nary, and when real and intended, are often the effect of passion, which, if allowed a little time, would sub- side and relent, betrays a small mind and a corrupt heart. Revenge is a spirit of darkness; — forgiveness, an angel — a messenger of peace, from the region of love divine. Joseph had dwelt in Egypt, now, about thirty- nine years, thirteen of which were spent in bondage, and imprisonment, and twenty-six, in the office of prime minister of state, in which office he probably continued till his death, v/hich did not take place till fifty-six years after that of his father. Of this period but little notice is taken by the sacred historian; whence, we may conclude that it was tranquil, and not marked by any very striking incidents. We are informed, however, that he "saw Ephraini's children of the third generation, and that the children of Ma- chir, the son of Manasseh, were also brought up upon Joseph's knees." From these short hints, it seems probable that he lived to see his father's house greatly multiplied, and growing rapidly into a great nation, according to the divine promise; that the lat- ter portion of his life was more peaceful than the former; and that he met the king of terrors undis- mayed, and with a hope full of immortality. This is rendered probable not only by the general tenour of his life, which was eminently pious and LECTURES ON BIBLICAL HISTORY. 199 useful, but by the manner in which he speaks of his approacliing dissolution, and the order he gives con- cerning his bones. And thus, we are brought to the last article of our present lecture. 3. The departnre of this interesting man out of this world. — We find many useful lessons in tracing his varied and active life; let us stand by him in the closing scene: perhaps his example, here, may sug- gest some ideas worthy of attention, concerning death: "And Joseph said unto his brethren, / ^/e; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." I die. What simplicity of expression: yet, the thought is awfully sublime. It bespeaks a mind perfectly self-possessed, hopeful and tranquil, just entering the world of spirits. Reader, if the summons were put into your hand, could you say, with the like composure, to your brethren and friends, I die 7 If you have peace with God, through our Lord Jesus Christ, you could; but not otherwise. Think of this, betimes. The good hope is now set before you, in the gospel; but if you defer laying hold of it till the inexorable messenger beckons you away to other worlds, you will find something in dying more fearful than has ever been described to you. Place the eternal life of your soul in safe keep- ing " with Christ in God/' and death, instead of being terrible, will be one of your covenant-blessings. " To me to live is Christ ; and to die is gain." Mark, also, the energy of the patriarch's faith in the diviue promises, and his solicitude to encourage the laith and hope of his surviving friends, even in the hour of dissolution. " God will surely visit you, and bring you out of this land, &c." Thus, Christian, when you come to die, cleave with full purpose of heart to the exceeding great and precious promises of the blessed gospel, and try to engage survivors to come out of sin's dark territories, and aspire afier the light and liberty, the peace and joy of the redeemed. "And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry 200 LECTURES ON BIBLICAL HISTORY. up my bones from hence.'' This order in relation to his mortal remains, was his last act so far as we are mformed: and that it was an act of that divine faith, which "is the substance of things hoped for, and the evidence of things not seen," has been infallibly de- termined by the author of the Epistle to the Hebrews, xi. 22: ^^ By fail h, Joseph, when dying, made men- tion of the departure of the children of Israel: and gave commandment concerning his bones." This solicitude of the patriarchs, particularly of Jacob and Joseph, to have their bones laid in the cave of Mach- pelah, Abraham's burying-place, had its foundation in religion. It was not so much to sleep with their fathers that they desired, as to sleep in Canaan, the land of promise, and the type of heaven. They de- signed thus to evince their faith in God, and their hope of everlasting life; and to stimulate their de- scendants to expect the fulfilment of every word of promise that proceeded out of the mouth of the Lord. A desire to mingle, in death, with the dust of kin- dred and countrymen is still extensively felt among mankind. But, as the same reason does not now exist which influenced Israel and his sons, we need indulge no anxiety on the subject. It is a matter of little moment where our bodies are deposited, or how widely the particles that compose them may be scat- tered; for, whether they swim in ocean's vast do- main, or lie unburied in the forest, or soar aloft in feathered forms, enough to secure personal identity shall be forthcoming at the archangel's call, enforced by the trump of God. " Those who sleep in Jesus, will God bring wiih him :" — " wherefore, comfort one another with these words." " So Joseph died, being an hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt." ^2 coffin! Reader, the boards may be seasoned, of which yours is to be made. You will not live a hun- dred and ten years; and your days are numbered, as the days of a hireling. Be a follower of them who, through faith and patience, inherit the promises. Serve LECTURES ON BIBLICAL HISTORY. 201 Joseph's God; — fly to the angel that redeemed Jo- seph's father from all evil: and let the coffin come: let it receive the sacred deposite — the mouldering tabernacle. No coffin shall enclose the soul: that shall be free, and safe, and happy. If needful, a con- voy of angels shall have it in charge, and conduct it to Abraham's bosom, ^here it shall be ever with the Lord, to behold his glory and to join the blood-bought throng in that celestial chorus — " Unto him that loved us, and washed us from our sins, in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion, for ever and ever: Amen!'' LECTURE XXI. THE BIRTH AND PRESERVATION OF MOSES. 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 child grew, and she brought him unto Pharaoh's daughter, and he be- came her son; and she called his name Moses; because, said she, I drew him out of the water. — Exodus ii. 9, 10. The portion of sacred Scripture, on which we now enter, is called Exodus — a Greek word, signifying literally, the going out, or the departure ; because the departure of the Israelites from Egypt is the princi- pal subject of which it treats. It narrates the trans- actions of about one hundred and forty-five years, beginning at the death of Joseph and ending with the erection of the tabernacle, in the neighbourhood of Mount Sinai. Moses is generally believed to have been the writer of this book, although, as was usual with the inspired penman, he speaks of himself in the third person. And, if it be asked, how he could give an account of his own birih, and the circumstances at- tending it, we answer, — In the same way in which 202 LECTURES ON BIBLICAL HISTORY. he described the creation of the world, and other events that took place long before he was born; that is, by the inspiration of the Almighty, and by means of tradition, used underthe special guidance of Divine Providence. We observe a fulness, and occasionally, a minuteness, in this and the three following books of sacred Scripture, which we^o not find in tlie book of Genesis. This is what we would naturally expect, as the writer here relates fects in which he was per- sonally concerned, and, of which he was, for the most part, an eye-witness. In the beginning of this second book of Moses, we have the names of Jacob's sons, who, with their seve- ral families, accompanied him into Egypt, amounting to seventy in number, as was stated towards the close of the preceding book: or, leaving out of the calcula- tion, Hezron and Hamel,not then born, together with Joseph and his two sons, and Jacob himself, and in- cluding the wives of Joseph's eleven brethren, the number would be seventy-five; but including Jacob and Joseph, Manasseh and Ephraim,the whole house- hold of Israel, at the time of their taking refuge in Egypt, from the pressure of famine, amounted to seventy-nine. To prevent confusion, however, we shall follow Stephen's reckoning. Acts vii. 14, which makes their number three-score and fifteen. After the death of Joseph, and his brethren, and all that generation, which is mentioned in one short sen- tence, as if to remind us of the brevity of human life, we are told that, " the children of Israel were fruitful, and increased abundantly, and multiplied and waxed exceeding mighty; and the land was filled with them ; — a striking fulfilment of the divine promise, often re- peated to Abraham and his sons, as well as a verifi- cation of Jacob's prediction, on his death-bed; Gen. xlviii. 16, that they should " grow into a multitude in the midst of the earth." This rapid increase and growing prosperity of the house of Israel, soon attracted public notice, and in process of time, drew upon them the oppressive rod of a jealous government. '• Now there arose up a new LECTURES ON BIBLICAL HISTORY. 203 king over Egypt, who knew not Joseph; and he said unto his people, Behold the people of the children of Israel are more and mightier than we. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land: Therefore they did set over them task-masters to afflict them with their burdens: — and they made their lives bitter with hard bondage, in mortar, and in brick, and in all man- ner of service in the field; all their service, wherein they made them serve, was with rigour." — Strange that such eminent services as Joseph had rendered to the state, not only during the seven years of famine, whicli, but for his agency, would probably have de- populated the kingdom, but during an administration of eighty years, including the reign of four or five monarchs, should have been forgotten, within the space of half a century, from the death of that distin- guished statesman and philanthropist! Such is the ingratitude of the world, the fickleness of popular fa- vour, and the depravity of the human heart. Cupi- dity and selfishness often impel men to measures of cruelty and injustice, while the claims of humanity and brotherly kindness are utterly disregarded. <* It is better to trust in the Lord, than to put confidence in princes." But this new king was a shallow poli- tician. The children of Israel were, now, very nume- rous; and, by his own acknowledgment, the fruits of their industry contributed, not a little, to the welfare of his kingdom. He expresses a fear, that they might, by and by, " get them up," and leave the country. He had no wish to get rid of them; for they were good workers, and productive labour is national strength. If, therefore, he had any doubts concerning his ability to keep them in due subjection, he ought to have for- borne all steps which might incense their indignation, and provoke them to try their own strength. Had he treated them well, and been a father to them, as Joseph had been to the Egyptians aforetime, they would soon have filled the treasure-cities, Pithom and 204 LECTURES ON BIBLICAL HISTORY. Raamses; which seem to have been designed as store- houses, to catch the ])roceeds of theh' liard-earnuigs, for the use and aggrandizement of the government. But, to place task-masters over them, to watch them with a jealous eye, and to exact from them the per- formance of tasks that were exorbitant and oppressive, was not to '^deal wisely with them,'' even according to the wisdom that is earthly and sensual. Such a course of treatment would naturally tend either to break down the spirits and impair the physical strength of these people, and thus diminish their usefulness to the state — or, to exasperate them — to alienate their patriotic feeUngs, and prepare them for revolt and violence, whenever an opportunity might offer. This was bad policy; — it was wicked and short-sighted: it grasped at too much; and in so doing, it risked, and eventually lost all. This, or something very like this, is the policy which some men, in our own times, would pursue towards that hapless portion of the African race, that have been doomed to slavery from generation to generation. They would "deal wisely with them" by keeping them in ignorance, the more profound the better, and by making them "serve, with rigour;" so as to "render their lives bitter with hard bondage," lest they should presume to think of their natural rights, and "so get them up out of the land" of their oppressors. " The righteous Lord loveth righteousness;" and the day is coming, when the God of the spirits of all flesh will look upon the children of Ham, as he did upon the children of Israel, to redeem them from their " hard bondage," and that, if need be, with a high hand, and an outstretched arm. Let the nations prepare to yield prompt obedi- ence to his high and holy behest. The oppressive counsels of Pharaoh,* though adopt- ed and carried into effect with unrelenting severity, did not succeed. The good hand of the Lord was about the house of Israel, and, therefore, " the more they were afflicted, the more they multiplied and grew." But the tyrant, bent on the accomplishment * There was a succession of Pharaohs. LECTURES ON BIBLICAL HISTORY. 205 of his base and barbarous purpose, resorts to otlier, and still more infamous measures. Those persons who practised the obstetrick art, were charged under pain of the royal displeasure, and perhaps, with a promise of large rewards, to put every male child of the Hebrews, which they assisted in bringing into the world, immediately to death. Two individuals, of that useful profession are particularly mentioned, viz : Shiphrali and Puah, on account, probably, of their influence and distinction in the line of their busi- ness. But the venerable matrons, it seems, feared God, and therefore regarded not the unrighteous mandate of the king: and, in consequence, it is said, that "God dealt well with them; and the people mul- tiplied and waxed very mighty." The sense of this passage is plain enough; "They that walk uprightly shall not want any good thing.'' But it is added, "And it came to pass, because the midwives feared God, that he made them houses." The meaning of this place appears, at first glance, somewhat obscure: But taking into view the circumstances of the case, and comparing scripture with scripture, we have no hesitation in saying that the true import is, That God blessed and built up [\ie families, not only of the mid- wives, but of the people, generally; houses being taken, Aere, as in numerous other texts, for house- holds. " Godliness is profitable unto all things; hav- ing promise of the life that now is, and of that which is to come." But the remorseless monarch will leave no expe- dient untried to effect his inhuman design. Finding private menaces and bribery unavailing, he had re- course to a public edict, which stamped his reign with eternal infamy. "And Pharaoh charged all his peo- ple, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive." Under the operation of this bloody decree, on which we offer no comment, was born Moses, the historian of the world, the Heaven-taught deUverer and law- giver of the house of Israel. Had the statute just cited continued in force any considerable length of 18 20G LECTURES ON BIBLICAL HISTORY. time, it must have given a serious check to the pro- gress of population among the Hebrews. But its day was brief. It was too violent to be long tolerated. It was a mere ebulhtion of despotic rancour, soon discharged, and consigned to merited contempt. It must have been enacted subsequently to the birth of Aaron, who was but three years older than Moses; and several circumstances, taken in connexion with the silence of history concerning it, warrant the con- clusion that it was rescinded not long after JNIoses was born. In the extraordinary preservation of this JNIoses, amid the perils that encompassed his birth and early childhood, we may see, and we ought to acknow- ledge religiously, the hand of God revealed and ex- erted to prepare the way for the deliverance of his people, and for the maintenance of his truth and hon- our to the end of time. The scheme of Providence is vast and comprehensive. Every thing in the di- vine plan has its use and bearing in the great and gracious work of redemption by Jesus Christ. It is by the church that Jehovah designs to show his manifold wisdom to the inhabitants of heaven and earth.- On this blessed object of divine care and everlasting love let us keep our attention mainly fixed, while we mark cursorily the coincident events and concurrent agencies employed by a wonder- working Providence, to save and rear up the He- brew infant, that was destined to write the Penta- teuch and to become a temporal saviour of the visible church. Moses was a descendant of Levi, Jacob's third son, as well on his mother's as on his father's side. Ani- ram and Jochebed were cousins; and they had pro- bably been brought up in the nurture aud admoni- tion of the Lord. So far as their characters are made known to us, they appear amiable and pious. They seem to have had at least a strong natural affection for their offspring; and it must have been a sore trial to them to have a son born under the murderous decree which consigned every male child to a watery LECTURES ON BIBLICAL HISTORY. 207 grave. Let us be thankful for the blessings of civil and religious liberty; — that we are subject to the ca- price of no ambitious tyrant — that we are permitted to dwell together in families, as heirs of the grace of life — that no sanguinary laws demand our children — and that no popish decretal can wrest from us our Bibles, or disturb our ecclesiastical order, is owing to the distinguishing goodness of the great Disposer of all things and all events. There seems to have been something peculiarly engaging in the infant Moses, which encouraged his mother to attempt his preservation from a violent death. ''When she saw him, that he was a goodly child, she hid him three months." There may have been some foundation for the extravagant fancies, which the Jewish writers advance respecting his per- sonal beauty, his divine countenance, &:c. But the parents were influenced by higher motives than those of natural affection and a passionate fondness for a beautiful child. They had respect to the divine pro- mise made to Abraham, and repeated to Jacob, that their nation should be delivered from the yoke of bondage; and they manifestly indulged a hope that this infant boy might, one day, become an agent in effecting their national redemption. The faith of God's elect has a piercing eye, and a mighty efiicacy. It penetrates the darkest clouds, and, in that strength which "is made perfect in weakness," attempts great things: and this was the principle that prompted to the concealment in question, though the act must have been attended with the most imminent danger to those who were concerned in it: "By faith, Moses, when he was born, was hid three months of his parents, because they saw that he was a proper child ; and they were not afraid of the king's commandment." But, at the end of three months, concealment from the malign vigilance of Pharaoh's mercenary spies, became impossible. If the parents' lives were not in jeopardy, they must have been in fearful expectation of seeing their little one torn from their embraces by the hand of violence, and subjected to peculiar 2(XS LECTURES OX BIBLICAL HISTORY. torture, ill consequence ot iheir too adventurous fond- ness, which had indicated contempt for the royal mandate. What then is to be done, in this critical juncture? Nature feels and trembles; but she is blind, and full of doubts. Wliat will faith suggest? What ground of hope can she discover, in so dark and distressing a case? Will .^AtMell this distracted mother to sit down and await the salvation of God, without the use of any further means to save her boy from impending destruction? No: — but she will leach unskilful hands to attempt the consiriiciion of a frail bark, in which the precious treasure may be de- posited — in which it may doat, for a little season, on the watery surface, and in which it may, peradven- iure. be wafted, by the breath of prayer, into the hands of God, and be saved from the hands of the wicked. "And when she could no longer hide him. she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein: and she laid it in the dags by the river's brink : and his sister stood afar od", to wit what would be done to him.'* Hannah More, in her Sacred Drama, entitled, "Mo- ses in the Bulrushes," has furnished a comment on this touching scene, which can scarcely be surpassed. The introduction, here, oi a ie'w lines of her beau- tiful description, needs no apology. " Since the dear, fatal raarn, that gave him birth, I have revoiv'ii in mj distracted mind Each means \o save his life: and many a thoug-ht ^*hicb foDdnesss prompted, prudence has opposed As perilcns and rash. Witii these poor hands I've framed a little ark of slender reeds ; With pitch and siime I have secured the sides. In this 6ail cradle I intend to lay My little helpless infant, and expose him Upon the banks of Nile. Tb ftdl of danger ! Tis danger to expose, and death to keep him. Yet, O I "reflect : Shonkl the fierce crocodile The native, and the tyrant of the Xile, Seize the deiencele^ infant 1 1 Know, God is everywhere. Net to one narrow, partial spot confined ; LECTURE-j ON BIBLICAL HISTOET. 209 Xo — not to cboeen Israel : he cxtentii Through all the va*t . ~ of space : At hii: commaxid the : :