*A y, ' IkiAwk* '& A?- - * ". *s'«%4 84'?-— 15 stsaaar%& ^¦c&ff&tA^ A/y Jj'r//n/an/u///Jh^ This book was digitized by Microsoft Corporation in cooperation with Yale University Library, 2008. You may not reproduce this digitized copy ofthe book for any purpose other than for scholarship, research, educational, or, in limited quantity, personal use. You may not distribute or provide access to this digitized copy (or modified or partial versions of it) for commercial purposes. IsrzstA-i** Dr. Doddridge's Mother teaching him Scripture History by the Dutch Tiles BIBLE BIOGKAPHY; OB, THE LIVES AND CHARACTERS OF THE PRINCIPAL PERSONAGES RECORDED IN THE SACRED WRITINGS ; PRACTICALLY ADAPTED TO THE INSTRUCTION OF YOUTH AND PRIVA^FAMILIES ; r ' , TOGETHER WITH AN APPENDIX, CONTAINING THIRTY DISSERTATIONS ON THE EVIDENCES OF DIVINE REVELATION FROM TIMPSON'S KEY TO THE BIBLE ; BEING A COMPLETE SUMMARY OF BIBLICAL KNOWLEDGE, CAREFULLY CONDENSED AND COMPILED FROM SCOTT, DODDRIDGE, GILL, PATRICK, ADAM CLARKE, POOL, LOWTH, HORNE, WALL, STOWE, ROBINSON, AND OTHER EMINENT WRITERS ON THE SCRIPTURES. EDITED BY ROBERT SEARS. EMBELLISHED WITH SEVERAL HUNDRED ENGRAVINGS ON WOOD, ILLUSTRATIVE OP SCRIPTURE SCENES, MANNERS, CUSTOMS, ETC. FIFTH EDITION. NEW YORK: PUBLISHED BY ROBERT SEARS, No. 122 NASSAU STREET. J. S. REDFIELD, CLINTON HALL, Corner of Nassau and Beexman Streets. BOSTON: OTIS, BROADERS, & Co., 120 WASHINGTON STREET. PHILADELPHIA : THOMAS, COWPERTHWAIT, & CO., AND B. R. LOXLEY. ST. JOHN, NEW BRUNSWICK: GEORGE & EDWARD SEARS. AND SOLD BY THE BOOKSELLERS GENERALLY. M DOCC XLII. Entered, according to Act of Congress, in the year 1842, By ROBERT SEARS, in the Clerk's Office of the District Court of the Southern District of New York. ¥Ai STEREOTYPED BY BEDFIELD £ SAVAGE, 13 CHAMBERS ST. N. Y. PRESS OF M. DAY 4 CO JAMES EGBERT, PRINTER. PREFACE. j IOGRAPHY possesses many important/ advantages over | general history. The principal perhaps of these is the ten- j dency which it has to improve the heart by portraying Vir- [ tue and Vice as they actually appear in the conduct of | individuals. When we contemplate the variegated scenes of public life, as exhibited on the theatre of the world, our minds may be I filled with admiration, but they will often be perplexed with difficulties, and deceived by false appearances, The causes of the most im portant events are frequently buried in the depths of oblivion, or so confounded in the mazes of party prejudice and political intrigue, as not easily to be explored. Should we, indeed, after much inquiry and attention, obtain a very comprehen sive knowledge of what has been transacted in the world since its origin, the acquisition, though' undoubtedly very valuable, would not be of much practical utility in correcting our passions, regulating our conduct, strengthening our faith, animating our hopes, or cheering us in this checkered scene of vanity and trouble. But when we are steadily engaged in considering one character, and have before us an exact and regular view of him in every age and circumstance of life, from infancy to manhood, and in all the various relations which, in the social state, he is called to fill ; abundant matter is presented to us, which, if duly improved, will make us both wiser an'd better than we were before. We hehold in men of like passions, and placed in similar situations with ourselves, the advantages which are the result of early piety, of virtuoyjs resolution, of lowliness of mind, and of religious integrity. We may thus see the " beauty of holiness" as it were embodied, and exhibiting its graces in a variety of forms and under numerous circumstances, which in the bustle of public life would pass by lost and unheeded. The religious character is contemplated to advan tage in prosperity and adversity, bearing the one with an humble and thankful heart, and the other with calmness and resignation. But religion is, probably, seen in its greatest lustre during the dark and dismal hour of death. In that solemn season, when the busy scenes of folly are shut out, when the noise and contentions of the world are no longer heard, when splendid rank and honors are disregarded, when pomp, and riches, and pleasures bear the glaring and mortifying inscription of vanity and vexation — then does Religion look through the gloom, and as she smiles upon the dying Christian, kindles in the bosom even of the vain and irreligious beholder; a wish to die the death of the righteous, and to have his latter eqd like his. 4 PREFACE. In this grand point it is that the excellency of Biography is strikingly dis played, by introducing us not only to the acquaintance of the wise and good in their meditations, and in their labors of piety and love, but also to their dying beds, where we behold the triumph of faith over the fears of death, and see them breathing their souls with joyful hope into the hands of their Heavenly Father. In the consideration of such scenes, and not in beholding the bustling events ofthe world, we learn the true estimate of human life, and the proper end of our being. This naturally directs us to one of the most distinguished excellencies of the Holy Scriptures, as abounding with numerous examples of faith and holiness, delineated with the strictest impartiality, all of them powerfully calculated to awaken in us a concern about the best things, and to lead us in the path of righteousness. In a moral sense alone the Scripture Characters are the most proper that can be presented for our imitation, because they are represented as they truly were, without any design of extenuating their errors or exaggerating their virtues. No art is made use of to exhibit them to us to the best advantage, but they are shown in their native simplicity, in a great variety of natural situa tions, and exactly " as men of like passions with ourselves." But there is a higher point of view in which the Biographical Narrations of the Bible excel all others ; and this indeed must be of the utmost impor tance. We mean the instruction which we learn from them in the things which concern our everlasting salvation. Morality may be serviceable to us in our connexion with one another as members of the same society ; but it can neither open or maintain a communication with Heaven. That Revelation which God has given to us in his Holy Word alone does this, and while we learn from it the faith Which is necessary to salvation, we are presented with numerous instances of persons who have lived and died in the enjoyment of it. By considering their examples then, we not only see the beauty of virtue, and are charmed with the excellencies of an humble, contented, temperate, and pious life, but we gather from them information concerning the " things of the kingdom of God." We see what animated them in their progress through a troublesome world, what enabled them to resist temptation, to overcome difficulties, to brave perse cution, and to encounter even the terrors of death without dismay ; not the en ergies of their own minds, not a philosophical indifference to pain and pleasure, but a comfortable belief of the " great mystery of godliness" which the Messiah undertook to accomplish for the salvation of a lost world. In the lives of these Worthies we see the great truths of our religion elucidated, not merely in the morality of their actions, but in the purity of their principles. We see them witnessing a good confession in the darkest times, bearing their testimony to the work of redemption, living by faith upon the Son of God, and dying in the triumphant assurance of His salvation. He is the centre of the system round which all the luminaries of the Chris tian Church have moved, both before his incarnation and since his ascension, deriving their light solely from him, and kept in their course by the influence of His grace. This important doctrine runs through the following pages, and we trust that our readers will not be displeased with us for endeavoring throughout the wtirk to keep their attention constantly alive to this grand object. But though an evan gelical turn has been given to every incident where it could naturally be admit ted ; yet we are not so fond of allegory as to admire the fancy of spiritualizing all objects, institutions, and circumstances mentioned in the Bible. Where a PREFACE. 5 type was obvious, and the relation between natural and spiritual objects was evident, we have readily given ourselves a scope in the elucidation, and have tried to make our readers feel the same degree of pleasure with ourselves. Yet we have studiously avoided all appearance of mysticism, and that obscure mode of expression which tends to excite curiosity without gratifying it, and which renders plain truths confused and perplexing, instead of being familiar and edifying. The numerous Historical and Landscape Illustrations of the Sacred vol ume, introduced into this work, will meet, the editor trusts, with the approbation of all whose good opinion is to be appreciated. The mother who guards with fond anxiety the infant years of her children, seeks with an increasing eager ness for every clear medium through which the great events of Scripture may be impressed, and lastingly, on their tender minds. And the longer she con templates, the more firm becomes her conviction, that the graphic art, if properly applied, is a powerful engine in working on the heart of man, to wean him from Vice, and win him to Virtue. The History of the Creation, Fall, Deluge, Dispersion of Mankind, Calling of Abraham, &c. &c, have been selected as the most useful, grateful, and noble objects for pictorial representation ; and to this inexhaustible source of historic Scriptural subjects, are added the Ministry and Sufferings of the Messiah. The experience of every parent convinces him how attractive these pictured forms of history are for the generation growing up under his eye : the experi ence of every individual recalls the interest with which his infancy pored over these spells of thought ; the eagerness with which he sought the explanatory details of passages that otherwise might never have caught his attention ; and the depth and clearness of the impression thus fixed indelibly on the memory. Stamped with mystic awe upon our infantine reverence, they still rise holiest in the heart, whatever its subsequent wanderings ; still, through after-life, pre serve in the bosom the better half of our religion* — its earliest, purest, and un tainted sense ; and, amidst the sorrows and sadness of the world, come back upon us, bright in the innocence of former days — an oil upon the troubled waves, a note of music amidst tempest, breathing peace through all the devastation around us. It was to Bible Prints that the infant Doddridge was indebted for the rudiments of that knowledge which is developed in his works. Speak ing of his early religious impressions, Job Orton, in his life of this eminent divine, observes : " I have heard him (Dr. D.) relate that his mother taught him the history of the Old and New Testaments before he could read, by the assist ance of some Dutch titles in the chimney of the room where they commonly sat ; and her wise and pious reflections upon the stories they represented, were the means of making some good impressions upon his heart, which never wore out : and therefore this method of instruction he frequently recommended to parents." There can be little doubt that the grateful satisfaction which this exemplary parent felt while thus discharging a mother's first and sweetest task, was height ened by the gladdening hopes which awakened interest excited, as, bending in tenderest affecti™* over the precious charge, she " answered all its questions, and asked others As simple as its own, yet wisely framed To wake and prove an infant's faculties ; As though its mind were some sweet instrument, And she, with breath and touch', were finding out What stops or keys would yield the richest music." 6 PREFACE. In delineating the Scripture Characters, we had young persons chiefly in our view, and have therefore endeavored to render the whole pleasing and instructive to them. The seeds of piety cannot be sown too early, and nothing will so much recommend religion as an agreeable form. History and Biogra phy are very attractive to young minds, (especially when accompanied with correct and suitable engravings, illustrative of the facts and scenes recorded in the Sacred Volume,) and if we can recommend the essential principles of reli gion, by means of this species of composition, an important service will be ren dered to the rising generation. This method is also well calculated for family instruction on Sabbath even ings, as nothing will excite attention or produce reflection so much as an enter taining and interesting narrative. Most of the articles in this volume are of such length as to be easily read through in one sitting ; a few only are consid erably longer, and these may be divided into two or three portions, as shall appear most convenient. May He from " whom cometh every good and perfect gift," give His blessing to this work, the design of which is to promote the kuowledge of His Holy Word, in this age of infidelity and licentiousness ! To Him, Father, Son, and Holy Ghost, Three Persons in one undivided essence, be all honor and glory. Amen ! ILLUSTRATIONS BIBLE BIOGRAPHY PAGE. Frontispiece.— Dr. Doddridge's Mother teaching him Scripture History from the Dutch Tiles — Engraved Title Page — ADAM. Initial Letter 1 11 An Eastern Garden. From 'L'Egypte' V. 13 Viper (El Ejfah) 15 Fig-Leaves 16 Thorn 17 CAIN AND ABEL.' Initial Letter N 20 Greek Worshipping- 21 Altars 21 The Hyena 22 Death of Cain.— Rubens 25 Eastern Shepherd 26 ENOCH. Initial Letter T 27 Jew Worshipping 28 NOAH. Initial Letter T 31 Mount Ararat 32 TelNemroud 32 Gopher- Wood 34 The Leopard 35 Storm of Thunder and Rain. — Rubens 37 The Dove and Ark 38 Noah offering Sacrifices. — N. Poussin 39 The Rainbow 40 Palestine Grapes. — Natural Size 40 The Wolf. 42 The Dove 43 ABRAHAM. Uriah, (TJrofthe Chaldees,) from Buckingham 44 Initial Letter N 45 Nineveh, or the present Monsul 45 Fenced City 4G Tents 47 An Oriental Migration 48 Woman Veiled 49 Syrian Goat 53 Form of Egyptian Cakes 54 Arab Robbers 55 Bedouin Encampment 57 Eastern Bottles 60 Hagar and Ishmael sent away. — Le Sueur 61 WeUs 62 Mount Moriah 62 Syrian Sheep • 63 Funeral Procession, Modern Egyptian, composed from Lane, &c 65 Egyptian Ring Money. — From Rossellini's Monu ment! del Egitto^ 66 ISAAC. Well, with Camels, at ('ana in Galilee. — From Cas- sas • • 68 Initial Letter T 69 Cruise.— Various forms ofthe Egyptian Vessel 70 Water Carriers. From Lane's Modern Egyptians. . 71 The Camel [ ^ 72 Oriental Veils , .'."." '.* 73 Women on Camels.— From Laborde's 'Voyage en Orient' 74 Isaac blessing Jacob.— Coning, ...'.."." ' .' .' ." ." .' .' ." .' '. [ '. .' 77 JACOB. Jacob's Bridge on the Jordan.— From Baron Taylor's 'La Syrie' 80 Initial Letter T "..".'!!!. 81 Egyptian Culinary Vessels Y.'.'.V. .'.'. " *. 82 Almond- Tree 84 The mode of Anointing an Egyptian King, drawn from the representations most commonly found on the Ancient Monuments 85 Pillar in the Wilderness.— From Laborde 86 Jacob, Laban, and his Daughters . —IV. Poussin. ... 88 Jacob watering his Flock.— Salvatot Rosa 90 Teraphim, from ' L'Egypte' 91 Halt of Orientals on a Journey ; composed from La~ borde Q2 Laban searching for his Idols.— De la Hire 93 Scene in the Mountains of Gilead— Ruins of Jerash. 96 River Jabbok, (Zerka,) from Buckingham's 'Arab1 Tribes' 97 Persian bowing before the King 98 Booths, or Sheds ; from ' L'Egypte— Etat Modeme'. 98 Succoth 99 Jacob at Bethel 101 Rachel's Sepulchre. — From Buckingham 101 Camels — A Caravan of Merchants passing the Great Desert 103 Egyptian and Persian Sceptres 105 Mourning Women of Egypt 106 Embalming 107 Pharaoh's Palaco. From 'L'Egypte— AntiquitfJs'., 108 JOSEPH. Initial Letter D 109 Coat of Many Colors 109 Joseph relating his Dreams to his Brethren. — Raf- faelle Ill Reading Clothes, Modern Syrian Costume 113 Bedouins and Travellers bargaining for a Slave ; adapted from Laborde 114 Egyptian Stewards ; from ' L'Egypte' and Rossellini 115 Modern Egyptian Lady 116 Egyptian King on his Throne ; from ' L'Egypte' and Rossellini 117 Triumph of Joseph, composed from do 118 Ears of Corn 119 Interior of a Modern Egyptian House of the first class 121 Tables, Modern Oriental. From Lone 121 Cups 122 Asses saddled. Ancient Egyptian, from ' L'Egypte— Antiquitgs' 123 Asses with Modern Saddles, from ' L'Egypte — Etat Modeme' 123 Turkish Arabah drawn by Oxen, from Sketches of Turkey 126 ILLUSTRATIONS TO BIBLE BIOGRAPHY. PAGE. Ancient Two-Horse Chariot, designed from various Sculptures and Paintings 127 Meeting of Joseph and Jacob 128 Mummy Cases, and Marble Sarcophagi ; from speci mens in the British Museum 130 Mourning in the East 130 JOB. Initial Letter T 133 Wild Ass 137 Whirlwind J38 Desolation of Job.— De Loutherbourg 140 Job and his Friends. From a Modern French Pic ture in the Luxembourg 142 MOSES. Initial Letter T 146 The Crocodile, or Leviathan mentioned in Scripture. 147 View on the River Nile — Minyeh, from a drawing by Mr. Arundale 148 Moses and the Egyptian, the Costume from Ancient Egyptian Paintings 151 Egyptian Bastinado ; from Rossellini 1 53 The Burning Bush 154 Chapel of the Burning Bush, in Sinai ; from a draw ing by Mr. Arundale 155 Moses and Aaron before Tharaoh. — N. Poussin 159 Egyptian Frogs 1 60 Locusts 161 Dress and Ornaments of Females in the East ; from various Sculptures and Paintings 163 Egyptian Chariot 165 Overthrow of Pharaoh.— Hoet 166 View on the Shores of the Red Sea 167 Rock of Moses, from a drawing by F. Arundale, Esq. 170 The Mountain and Plain of Sinai 171 Approach of the Israelites to Mount Sinai. From Laborde 172 Levitical Trumpeter 173 Aaron with the Scape-Goat, showing the Costume ofthe High Priest and Levites 174 The E^gh Priest in his Robes and Breast-plate, and a Priest in the ordinary Dress of the Temple Ser- - vice 175 Worship of the Golden Calf. — Poussin 177 Mosee breaking the Tables of Stone 178 The Tabernacle 179 Moses.— B. West 180 Interior ofthe Tabernacle 181 Oriental Quail 182 Mount Hor 1H4 The Brazen Serpent 185 Present Inhabitants of Sinai ; from ' L'Egypte— Etat Moderne' 187 BALAAM. Initial Letter A Ie8 JOSHUA, Initial Letter 1 194 Costume ofthe High Priest 195 Passage ofthe Jordan — Entrance ofthe Ark into the Promised Land 196 Jericho and the Jordan * 198 Joshua 199 RUTH. Initial Letter N - 205 Harvest in Palestine, Cana; from Laborde 209 The Olive 210 Thrashing in the East 211 Boaz and Ruth.— Stothard 212 Back Veil; from ' L'Egypte— Etat Moderne' 213 SAMUEL. Ramah, or Arimathea.— From Forbin 216 Initial Letter T 217 Elkanah and Hannah before Eli.— Eckhout 219 Samuel and Eli.— Ludovico Caracci 222 Ancient Book, or Roll 224 Samuel anointing David.— RaffaelU 226 DAVID. A beautiful Vignette Engraving, designed to repre sent King David playing on the Harp 228 PAGE Initial Letter N MS Playing on the Harp before a King— Modern Syrian Costume 239 David contemplating 230 Warrior and Armor-Bearer, Modern Egyptian — Cos tume from Cassas 232 The Lion '. U33 Coat of Mail 233 Vulture's Head 234 David approaching Goliath 234 Form of an Egyptian Harp 235 Eastern Beds, or Divans 236 Refuge in Caverns — Bedouin Costume 23j The Spear. — 1 Samuel xxvi. 70 2-10 Abigail. — Adapted from Berghen 241 Probable Form of the A rk of the Covenant 243 Mount Zion. From a drawing by F. Arundale, Esq. 244 House-Top 246 Modern Egyptian House of the first class, viewed from the Garden 247 Exterior of do. ofthe first class 247 Egyptian and Persian Crowns 248 The present City of Jerusalem 250 Absalom's Sepulchre k 250 Ancient Rowing Galleys .. 251 Triumph of David.— Raffaelle 252 Procession of a Pacha of Egypt and his Great Offi cers of State, to illustrate the Proclamation of Sol omon. — Cassas..^ 254 SOLOMON. Temple in the Isle of Elephantine ; from ' L'Egypto — Etat Moderne' 256 Initial Letter A 257 Solomon's Throne. — After Villalpandus 258 Judgment of Solomon. — Rubens 259 Oriental Builders , 260 Ruins of Tyre 261 Ancient Egyptian and Roman Ships 261 Ruins on the Coast of Tyre 262 Journey of an Abyssinian Queen, composed from Sale's ' Abyssinia,' Jourdain's * Persia,' &c 264 Supposed form of the Brazen Sea.— After Bernard Lamy 267 ELIJAH. Initial Letter T 269 Elijah in the Desert.— M. Angelo '..', ".'.'.'. 270 Sidon. From Cassas' ' Voyage Pittoresque en Syrie' 272 Sea-coast between Tyre and Sidon 273 Girl giving Drink to a thirsty Traveller.; from La borde's ' Voyage en Orient' 274 Hewers of Wood ; from Lane's ' Arabian Nights'. . . . 275 Promontory of Mount Carmel.— From Mandell 279 Elijah and Elisha.— Domenichino 281 Mount Tabor.— From Cassas 283 ELISHA. Initial Letter S 284 Syrian Bear , \" 285 The ShunamitUh Woman pleading for her Lands* — Girodet 288 Jewish Physician, Modern Oriental; from 'Lane's 'Arabian NightB'.... 289 Damascus. From Laborde's ' Syria' 292 Daniel in the Lions' Den. — Rubens 294 DANIEL. Initial Letter P 295 Turkish Eunuch. From D'Ohsson. ..... ... ".."..". 296 Oriental Gate 297 Belshazzar's Vision. — West 299 Ancient Persian Soldiers, composed from Persian Sculptures engraved in ' Porter's Travels' 301 Sackcloth .' 3Q3 MORDECAI AND ESTHER. Mordecai and Esther , 304 Initial Letter N .*" 3Q5 Esther before tho King \]]\ 307 An Eastern Prince seated upon his Divan ] 308 Tomb of Mordecai and Esther 312 JOHN THE BAPTIST. Initial Letter T ...,,., 313' ILLUSTRATIONS TO BIBLE BIOGRAPHY. PAGE, John thfl Baptist. — Guido.. 314 The High Pvitfst outenng the Holy Place on tho Day of Atonement, with the relative Situations of the Candlestick, Altar of Incense, and Table of Show- Bread 316 The Girdle 317 The River Jordan.— Forbin 320 Sandals 323 Herod 323 Oriental State Dinner. — From D'Ohsson 3^5 Dancing Women 326 JESUS CHRIST. Bethlehem, No. 1.— Forbin 328 Initial Letter T 329 View of Hebron 334 Nazareth, No. 1 334 Ruins ofthe Forum, Rome 335 Penny, Roman Denarn , 336 Bethlehem, No. 2 337 Oriental Shepherd ; from Mayer's ' Views in Egypt' 337 Caravansary, or Eastern Inn. 338 The Magi 341 Reading the Law in a Modern Jewish Synagogue. From Picart's ' Religious Ceremonies' 344 View intne Mountains of Judea 3,45 View of Athens 347 Areopagus at Athens 347 Cana. The Modern Village.. 348 FAGB, Christ healing the Sick.— West 34U Nazareth, No. 2 .151 Jacob's Well 362 View of Sychar, or Napalose 352 Christ and the Woman of Samaria. — A. Caracci.... 354 Ruins of Jericho.— Malt. xx. 29-34 356 JSethesda, The Remains of the Ancient Pool. — John v. 2 350 The Bier.- Luke vii. 11-18 357 Christ Curing the Blind. — L. Caracci 358 The Ten Virgins.— Matt. xxv. 1—13 359 Raising of Lazarus. — P. Piombo 3h'!t Bethany.— Meyer 363 Ordinary Costume ofthe Jews 364 Crusaders approaching Jerusalem 365 Ancient Romans Eating 360 The Lust Supper. — Leonardo da Vinci 368 The Hills and Walls of Jerusalem 376 Oriental Method of Washing Hands 377 Roman Soldiers. 378 The Cross.— John xix. 17 379 Women at the Crucifixion. — West 383 Roman Consul, General, and Military Officers 385 Interior ofthe Holy Sepulchre.- -Meyer..... 387 The Resurrection. — Raffaelle 3t*8 Mount ofthe Ascension 390 Grecian Foot-Racers. Designed from Antique Sculp tured representations 393 CONTENTS OF THE APPENDIX. Dissertation 1 The Existence and Perfections of God .... II. . . . The Bible Claims to be a Divine Revelation III. . . Divine Revelation necessary to Man .... IV. '. . Divine Revelation possible and probable . . . V. . . . Origin of Divine Revelation . ... Vi. . . History of the Sacred Books VII. . . Inspiration of the Holy Scriptures .... Vin. . Genuineness of the Books of Scripture IX. . . Authenticity of the Sacred Books. .... X. . . • Collection of the Sacred Books into a Volume . . XL . . Divine and Exclusive Authority of the Scriptures XH .. General Design of the Holy Scriptures . . . XIH. . Ultimate Design of the Holy Scriptures XIV. . Translation of the Holy Scriptures XV. . . English Translation of the Holy Scriptures XVI. . Excellency of the Authorized English Version of the Bible XVII. . Foreign Translations of the Scriptures XVIII. Divine Dispensations revealed in the Bible PAQK. . 397 3 14 BIBLE BIOGRAPHY. immortal zing nature. The one was opposite to the other, the Almighty having placed before man death and life, happiness and misery, good and evil, for his free choice, without any compulsion of his will. ¦MHBHte ... JPtfUpRT^ mwiii^jrtBil hi>L£^mmmimmmsa So bountiful was Providence to Adam, and so slight was the condition upon which he held the lordship of the world and the possession of paradise. But even this spot was not completely happy without suitable society. God, indeed, was the friend of man, and held familiar intercourse with him. The blessed angels also frequently visited their younger brother, with a view of instructing him in many important sub jects, and enlightening his mind with valuable knowledge. But with all his innocence and wisdom, one object was wanting to perfect his felicity. The several creatures around him, to whom he gave names according to their qualities, were properly paired, but Adam, the lord ol all, was alone. The benevolent and all-wise Creator acknowledged that this state was not good for man. In solitude we may enjoy God, but it is in society only that we can properly serve him. The Almighty, attending to the exigency of the case, caused a deep sleep to fall upon Adam, and as he slept, he took one of his ribs, and closed up the flesh instead thereof. And the rib -which the Lord God had taken from man made he a woman, and brought her unto the man. And Adam said, " This is now bone of my bone, and flesh of my flesh; she shall be called woman, because she was taken out of man." Gen. ii. 23. Marriage is the first institution we read of, and it was then established by the Almighty that man shall have but one wife, and that the union shall be indissoluble except by death : " For this cause shall a man leave his father and his mother, and shall cleave unto his wife, and they twain shall be one flesh." Adam has now a partner of his own kind, with whom he can freely converse upon the beauties of nature and the bounty of providence. He can communicate to her some of the knowledge with which God has endued him. He can explain to her many of those things which appear to her the most wonderful. He can describe the properties of plants and animals, and point out the uses which may be made of them. Above all, Adam can elevate the mind of his Eve to the Father of nature, and speak of his wonderful power, goodness, and condescension. He can worship with her, morning and evening, at the throne of grace, and offer up the sacrifices of thanksgiving to the God of love, from hearts unconscious of any evil. But it is his province also to instruct Eve in the duty which she owes to her Maker, and to point out to her the ADAM. 15 fatal tree in the midst ofthe garden, the fruit of which contains the unknown malady of death. He informs her of the strict prohibition which has been laid upon them in this instance, and doubtless he warns her with affectionate earnestness against med dling with the produce of the baneful tree. But his caution is unavailing. The happiness of our first parents was of very short duration. The state of innocence and joy lasted but a little while; and that which has been emphatically called the golden age was confined, in all probability, within the narrow limits of a lew days. All was harmony, and beauty, and innocence throughout the creation while man retained his integrity. On his obedience depended the happiness of the whole world. He stood the representative of the human race, and, in some respects, that of all ani mated nature, and even of the globe itself. Death was to be the consequence of his transgression, not only to himself and his posterity, but also to the whole animated world The manner in which this dreadful evil was first introduced deserves serious con sideration. Various opinions and hypotheses have been formed on the subject of the origin of moral and natural evil, but what can be plainer than the account given of it in Are Bible ? Evil exists, and here we are informed how it originally happened, not by the order and direction of God, but through the fault of man. The sacred history relates, that the woman was deceived by the serpent to eat of ^J^SP- Viper, (El effah.) the forbidden fruit, under a pretence that, so far from producing any calamity to her, it would, in fact, elevate her to a degree of divinity. It seems evident that this inter view took place when Adam was at a distance from his wife; and there can be no doubt but that the serpent was an instrument made use of by the devil, for the pur pose of deceiving the mother of mankind. That malignant spirit is called in Scripture the " old serpent," in allusion to the part which he assumed in this awful transaction; and he is moreover styled the "father of lies," because he accomplished his purpose by artful falsehoods and base misrepresentations. Having fallen from heaven by his pride and ambition, he cannot bear to see any other creature enjoying the divine favor; and therefore he determines upon destroying the happiness of our first parents, by depriving them of their innocence. He cunningly avoids attacking directly the integ rity of Adam, but begins with the "weaker vessel," whose curiosity he inflames, by addressing her in a human voice from the mouth of a serpent. Some have supposed, and upon probable grounds, that the tempter was infolded in the branches of the tree itself, and that the sight having attracted the notice of Eve, he thence had a good opportunity of conversing with her upon the subject. His question to her was well adapted to discover the strength and disposition of her mind: "Yea, halh God said, Ye shall not eat of every tree in the garden ?" Gen. iii. 1. Instead of being startled at this insinuating inquiry, or of repairing to her husband for direction, Eve enters at once into the deceiver's views, and gives him encouragement by the manner of her 16 BIBLE BIOGRAPHY. answer. •• And the woman said unto the serpent, We may eaf of the fruit of the trees ofthe garden; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." Here was a plain equivocation, which expressed at once that doubt had begun to prepare her mind for infidelity. God had positively declared that death should be the conse quence of disobedience, but she qualifies the threat as if it was a thing uncertain, lest ye die. The serpent, like a skilful manager, finding her mind so well prepared ior his purpose, roundly avers, " Ye shall not surely die." A declaration so impudent, in opposition to that of God, ought to have alarmed the mind of Eve ; but an unlawful desire, if not checked in the beginning, soon destroys the sense of duty and the dread of punishment. The serpent proceeds to excite her wish into action by a declaration well suited to operate upon her ambitious mind. " For God doth know," saith he, " that in the day ye eat thereof then your eyes shall be opened ; and ye shall be as gods, knowing good and evil." This artful suggestion prevailed, and the woman, having involved herself in guilt, soon drew her husband into the same transgression. Then, indeed, they found the words of the serpent true enough, in one sense, though not in that which he pretended, for their eyes were opened to a sense of shame, and having lost their innocence, they imagined their nakedness was a crime. They had also a " knowledge of good and evil," at least so far as to make them conscious of having contracted the one by not holding fast their integrity. They have now re course to the broad leaves of the fig-tree for decent covering, a vain expedient to hide their guilt from the scrutinizing eye of that Being who discerns the first motions of the heart, and traces them through all their minute progress into action. The voice and presence of the Almighty, which were wont to afford the greatest delight to Adam, now excite in him the most fearful apprehensions. He no longer courts" an interview with his Maker, but dreads his approach, and, on hearing his voice in the garden, he hides him self in a thicket. But the criminals cannot escape the search of omnis cience. The God of love now appears in judgment, and in the most awful manner he inquires, "Adam, where art thou?" Trembling and fearful, he answers with simplicity, " I heard thv voice in the garden, and I was afraid because I was naked, and I hid myself." This was a complete ac knowledgment of his transgression, for why should he be afraid of the divine presence, if he had not violated jj the divine injunction ? The all-search ing Judge replies, "Who told thee that thou wast naked? Hast thou eaten of the tree whereof I command ed thee that thou shouldst not eat ?" In this trial, how condescending, ten der, and benevolent is the Almighty ! he speaks to the culprits in the most gentle' and expostulate™- manner, drawing from their own lips a full confession of their guilt. Adam, in a spirit of cowardice, throws the blame upon his wife, and even casts a reflection upon his Creator for bestowing such a gift upon him. " The woman that thou gavest to be with me, she gave me of the tree, and I did eat." The woman that thou gavest me. And why was she given to him? Was it not for his comfort and advantage? Was it not that he should, by training her mmd to a sense of religious duty, have in her a help-meet for him ? His superior information and understanding deprive him of all excuse, and Fio Leaves, (Ficus canca.) Instead of appearing in thunder and lightning, ADAM. 17 therefore the meanness of his plea only serves to aggravate his offence. Eve in her confession simply tells the truth, " The serpent beguiled me, and I did eat." The inquiry being thus ended, judgment is passed, and it begins with the serpent, who is "cursed above all cattle, and above every beast of the field;" a sentence which has taken place in the most literal manner, as there is no creature in the world more generally dreaded and detested. But the Almighty proceeds to pronounce a judgment upon the secret cause of all this mischief in these words: "I will put enmity between thee and the woman, and between thy seed and her seed: it. (or rather he) shall bruise thy head, and thou shalt bruise his heel." In this declaration is conveyed, in obscure terms, the promise of the Messiah, who, as the seed of the woman, should crush the head of the old serpent, or destroy his usurped dominion over the souls of men, and bring in eternal redemption for them. And unto the woman, God said, " I will greatly multiply thy sorrow and thy conception : in sorrow thou shalt bring forth children ; and thy desire shall be to thy husband, and he shall rule over thee." This sentence was fulfilled, not only with regard to Eve, but it has been transmitted to all her daughters, reminding us of that misery into which she fell by her curiosi ty and presumption. The man was doom ed to earn his daily bread by the sweat of his brow, the ground itself being cursed for his sake. All nature partakes of his calamity. The elements are changed ; the earth now brings forth thorns, and thistles, and noxious weeds ; and the ani mal tribes no longer preserve their sense of obedience to man. The strong and the fierce proclaim, as it were, universal war against him ; and the weak and timorous flee from his presence as from their great est enemy. Paradise must no longer be polluted by creatures who have defiled themselves with coiTuption. Having broken the cov enant by which they held that delightful place, they must continue there no longer. How exceedingly affecting is it to view, in imagination, Adam and his partner slow- Thorn, (Ononis spinosa.) ly measuring their steps from Eden, the seat of bliss, and once the seat of innocence, to go they know not whither, carrying in their bosoms painful remorse and guilty fear ! But the decree is past. The ministers of divine justice are exact in fulfilling their commission ; and the flaming sword of the cherubim forbids all access to the tree of life. Yet in the midst of judgment God remembers mercy. In the plenitude of his goodness he takes pity upon the wretched offenders, and clothes them with skins of animals, such probably as had been offered in sacrifice. This institution of sacrifices could never have been of human invention ; for how strange is the thought, that the slaying a victim on an altar should expiate guilt, and satisfy divine justice ! Hereby did the Almighty point man, by an expressive sign, to the great sacrifice and offering, which, in the person ofthe Messiah, was to be made for the sins of the world. Thus mercy springs up at the same time with judgment, and hope arises in the midst of darkness. Though Adam and Eve depart out of Paradise in consequence of their transgression, yet the presence of God goes with them, and a sweet promise of regaining his favor consoles them in the midst of their suffering. How good and gra cious is the Lord to his rebellious creatures, who have so heinously provoked his anger and challenged his justice ! That anger is mingled with commiseration, and that justice readily unites itself with mercy for the redemption of man. Adam, exiled from Paradise, labors for the food which is necessary to his support ; and Eve in sorrow and pain conceives children. But though her suffering may be 18 BIBLE BIOGRAPHY. great, her mourning gives way to a new species of delight, because she hath brought a man-child into the world. In the fulness of her joy she calls her first born Cain, which signifies possession. Remembering the promise which had been given, that " her seed should bruise the serpent's head," she entertains the fond idea that the declaration will be realized in this child. Looking upon his infant features with delight as the promised deliverer, and taking a view of the delightful scene from which she had been forced to depart, she regains in imagination the beloved spot, and, therefore, gives the child a name expressive of her feelings. Adam doubtless shared with her in these rapturous sensations, and contemplated the infant with paternal pride and religious hope. But how deceiving are our expectations, even those of the purest kind, and how frequently are our desires crossed, though they may not be excited by any improper motives ! Man in his fallen state is weak, precipitate, and ignorant. He builds up in his imagination many lofty structures and pleasing schemes, which can never be realized ; and oftentimes the most virtuous and pious minds experience disappointment in the expectations which they have formed. The hopes of Eve soon proved illusory, and, therefore, when she brought forth her next son, she gave him the appellation of Abel, which signifies vanity. As these sons grew up to maturity, a strong diversity appeared in their tempers. The eldest was morose, selfish, and envious ; the younger was gentle, yielding, and pious. Adam was careful to instil into their minds sentiments of religion, and taught them, by his example, the exercise of devotion. The mind of Cain was rude and unthankful ; while the soul of Abel glowed with devotional ardor. He who sees the inmost movements of the heart was pleased with the sentimental religion of the younger brother, and gave a visible sign of his approbation by accepting his sacrifice. The offering of Cain, being merely a formal service, in which the heart of the worshipper was not concerned, was rejected. This inflamed the passions of the wretch into dia bolical hatred, and, instigated by the evil one, he imbrued his hands in his brother's blood. Thus death obtained his first conquest over man, and in what a shocking manner ! A more distressing spectacle cannot be conceived than the view of Adam and Eve contemplating with agonized hearts the mangled corpse of their pious and affectionate child. Death inflicted by the barbarous hands of their eldest son upon his unoffending brother, how dreadful ! So little were they acquainted with mortality, that this horrible appearance of it probably appalled their souls with the dreadful fear of its one day happening in like manner to themselves. This idea, which was not unnatural in that early stage of the world, must have given an exquisite keenness to their grief, and have opened new sources of remorse and contrition for their disobedience. But time mellowed down their sorrow, and Eve again brought forth a son, whom she called Seth, " for God," said she, " hath appointed me another seed in the room of Abel, whom Cain slew." Gen. iv. 25. From this language it appears that her faith in the promise which had sweetened the sentence of Heaven against her, was now revived, and that she regarded Seth as the deliverer appointed by the Almighty to regain Paradise. The human race now multiplied to a great degree, for to effect this the age of man was protracted by Providence to a very long period. But the longest portion of time is comparatively short, and though in prospect it may carry a great and pleasing appear ance, filled with scenes of importance and delight, it is yet momentary, and soon comes to a close. When we read of the long lives of the patriarchs before the flood, extended to a number of years little short of a thousand, we view the round number with aston ishment, but what is the conclusion at last ? — They died. Thus the same event hap pened unto them which must happen unto us. The sentence pronounced against Adam for his transgression was at length accomplished. After seeing the earth filled with his offspring, he bends downward to the earth whence he was extracted, and at the extraordinary age of nine hundred and thirty years, he yields up his spirit into the hands of God who gave'it, and his body returns unto its primitive dust. This is the end of man. The sin of Adam brought death into the world, and who can expect to be exempted from the fatal stroke ? Being partakers of his corruption, we are also sharers of his punishment. But this death extends much further than to the extinction of animal life. It com prehends also the loss of the divine favor, and an absolute separation from that Being who is the fountain of life and happiness. In this deplorable state both Adam and all ADAM. . 10 his posterity must have continued for ever, had not the Almighty, in pure benignity, provided a remedy. It is, therefore, delightful for us to turn from the affecting and melancholy history we have been reviewing, to contemplate the second Adam, and the work of redemp tion wrought out by him. The " first Adam was of the earth, earthy ; but the second Adam is the Lord from heaven." 1 Cor. xv. 47. This is no other than Jesus Christ, the promised deliverer, who was born of a woman, that he might in the human nature pay a full obedience to the divine commandments, and endure the punishment exacted by divine justice for man's transgression. He lived a holy and an unspotted life, that he might fulfil all righteousness for those who should believe in him, and he suffered at last an ignomin ious death, that he might open unto them the gates of everlasting life. He is the Lamb slain from the foundation ofthe world, being typified in the sacrifices of old, believed in by the ancient patriarchs, and described by the inspired prophets. He hath not indeed regained for us the terrestrial Eden and the tree of life, which constituted the principal glory of that happy spot ; but he hath procured for us a right " to eat of the tree of life which is in the midst ofthe paradise of God." Rev. ii. 7. As by Adam came death, so by Christ came life and immortality. The curse of a violated law is removed from those who seek the favor of God by genuine repent ance, and by a lively faith in the merits of the Mediator, who descended from his throne of glory for this express purpose, that he might " redeem unto himself a peculiar people, zealous of good works." Tit. ii. 14. So great was the divine goodness, that, before the offence was committed, this stupendous means of salvation was devised and established. The promise ofthe Savior was in consequence delivered to the offenders before their expulsion from Paradise, and it continued to be enforced and explained in clearer and stronger terms, " at sundry times, and in divers manners, by the prophets," till the illustrious personage himself appeared, who, after putting away sin by the sacrifice of himself, ascended up into glory, where he ever liveth to make intercession for us. 20 BIBLE BIOGRAPHY. CAIN AND ABEL. ABEL WAS MURDERED DM THE YEAR OF THE WORLD, 130 : BEFORE CHRIST, 3874 J BUT THE DEATH OF CAIN IS UNCERTAIN. 0 truth is more evident than that Man is born to trouble, for we find that disappointment and domestic trials soon clouded the first family of the world. Sin produced calamity in abundance, and one rash act imbittered the remaining years of our first parents. Intervals of d elight and seasons of hope did, indeed, cheer their hearts, and the divine promise which had been made to them of a deliverer, consoled them under the heavy loss which they had sustained. The first-born of Eve was beheld with rapture as the promised seed, and the fondest expectations were entertained of blessings to be derived from his virtues and his exertions. But as he grew upward his temper discovered a malignancy and stubborn ferocity, which convinced his parents that their hopes were delusive. In process of time Eve was delivered of another son, on whom she bestowed the name of Abel, the meaning of which is a breath of air, as the fittest emblem of vanity. Was she now become indifferent to the divine pro mise, or, by a kind of prophetic intuition, was she led to give him this appellation ? Parents in general are fond of bestowing names which are pleasing and flattering to their hopes. But, in the present instance, there is an evident appearance of disap pointment or fear. Thus in " sorrow did Eve" bring forth children. From what the apostle John observes concerning the eldest of these brothers, thai " Cain was ofthe wicked one," (John iii. 12,) and, indeed, from the whole tenor of his conduct, there can be no doubt but that he was from childhood under the influence of those wicked passions which are the principal instruments of the tempter. His occupation was that of husbandry, at once laborious and unsocial. The earth, being now cursed for man's sake, no longer yielded him food spontaneously, but required much digging and dressing. This could not be done without suitable implements, and those in a rude age were necessarily of a very simple construction. The contrivance and formation of these lay, partly at least, upon Cain, and as the use of iron and other metals was then unknown, we may well suppose that with tools made of wood, agri culture could not be a very easy employment. What must have deeply affected the gloomy mind of Cain still more, was the reflection that this weight of labor which he endured was the consequence of his parents' transgression. He had often learned from their own lips what they had lost, and he had heard them describe the ease and delight of their former state in contrast with their present condition. He therefore probably thought it hard to bear any part of their burden, and without having had any share in their offence, to undergo a principal part ofthe sentence, " to eat his bread by the sweat of his brow." Discontent is always allied to envy and hatred. Cain's younger brother had a disposition and an employment very different from his. He was of a meek and religious turn, to which his pastoral occupation greatly contrib uted. Beloved of God, it is no wonder that he should be the delight of his parents also. This could not be pleasing to the selfish heart of his brother, who bore his own lot with dissatisfaction, as being a kind of punishment, and viewed that of Abel as the effect of unjust partiality. CAIN AND ABEL. 21 *-~ii C( IC^C f r*\ IfSPi mam IS «£ VI ". •i- QAimff fr/$jfy: pip It // Adam, it seems, carefully endeavored to instil into the minds of his children senti ments of re hgious duty, ana taught them by his example to adore their Creator as the author of all their gifts. Cain was not so lost to decency as to neglect entirely the worship of God, >hen the earth, which he had cultivated with so much pains, brought forth fruit in profuse abundance, he erected an altar, and made thereon an offering unto the Lord. At the same time his brother Abel brought an offering of the first lings of his flock, and of the fat test thereof, as a sacrifice of atone ment. " And the Lord had re spect unto Abel and his offering ; but unto Cain and his offering he had not respect." Gen. iv. 4. The reason of this difference is thus accounted for by the apostle Paul : " By faith Abel offered unto God a more excellent sacri fice than Cam, by which he ob tained witness that he was righ- AU>-0 The Wolf. Oe the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord." Isa. lxv. 17, &c. What a glorious prospect is here expanded to the view of the Christian ! Is he apt to look back with a kind of regret upon a paradise lost, through the weakness of our first parents ? He turns with rapture to contemplate a paradise before him infinitely more glorious, in which is the pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. . " In the midst of the street of it, and on either side ofthe river, there is the tree of life, bearing twelve manner of fruits, and yielding her fruit every month ; and the leaves of the tree are for the healing of the nations. And there shall be no more curse ; but the throne of God and of the Lamb shall be in it, and his servants shall serve him : and they shall see his face, and his name shall be in their foreheads. And there shall be no night there ; and they need no candle, neither light of the sun ; for the Lord God giveth them light, and they shall reign for ever and ever." Rev. xxii. 2, 3, 4, 5. If the Christian looks back upon a world destroyed by water, and sees the ark pre serving Noah and his family, with the various living creatures necessary to stock the new world, he admires the wonderful goodness of God blending itself with his judg ments ; and on viewing in prospect the last dreadful destruction of the earth, he rejoices that there is a salvation appointed for all who shall flee from the wrath to come, and also an inheritance reserved for them which is incorruptible, undefiled, and that fadeth not away. ' The covenant made with Noah is typical of that made with Christ for the preser vation of his church : " For this is as the waters of Noah unto me, saith the Lord ; for as I have sworn that the waters of Noah should 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. It is an unspeakable blessing to be interested in this divine and precious promise — to be included in that covenant of grace to which it is given. Many, however, are professedly baptized into communion with Christ's spiritual body, who have never been renewed in the disposition of their minds. A mere outward profession of Chris tianity, and attaching ourselves to some branch of the Christian church, gives no man a claim to the promise, but will rather serve to add to his condemnation iu the world to come. There was an unrighteous, idolatrous Ham in the ark, who inherited a curse NOAH. 43 instead of a blessing ; and the same will be the case with respect to many now in the visible church of Jesus Christ. In her communion, it is to be feared, there are num bers who are not united to the Head by a true and living faith, who marvel much at the declaration of Truth itself, " Ye must be bohn again," (John iii. 7,) — who know noth ing of real religion, are destitute of all pious feeling, and who, when tried in the balances of the sanctuary, will be found wanting. Nothing short of " being born of the Spirit," can make us heirs of the promise, children of God, and consequently inheritors of the kingdom of heaven. Let it be, therefore, our serious care and concern not to have " the form of godliness" merely, but the" power of it also," (2 Tim. iii. 5,) in our hearts, and manifested in our lives and conversations. Noah walked with God in this manner, and had' ihat rest, both here and hereafter, which his name implied ; and hereby we also must live in ah holy obedience, in the midst of " a dark and corrupt generation, as lights of the world,'' (Phil. ii. 15,) if we would enter into that rest "which remaineth for the people of God." Heb. iv. 9. The Doye. 44 BIBLE BIOGRAPHY. A^'-AA' 'mmm0*A i-tJ^ifck^!^^ BE* ABRAHAM. 45 ABRAHAM. died in the year of the world, 2184; aged 175.. OT one of the various memoirs scattered throughout the sacred history, is more richly varied with interesting circumstances, or more instructive in all points, that of Jesus Christ excepted, than the account of Abraham. This illustrious patriarch stands eminently discta?' guished as an example of unshaken confidence in, and uniform obedience to, the Almighty. For this he is called " the Father of the Faith ful," (Rom. iv. 11,) and the "Friend of God;" (James ii. 3 ;) distinctions so exalted, that noth ing can be put in competition with them. He was the son of Terah, and the tenth from Noah, so that, as there were ten generations from the creation to the flood, there were like wise ten from the flood to Abraham. Though he was younger than Nahor and Haran, his brethren, yet the sacred historian places him before them, as having justly gained the pre eminence by his virtues. He was born at Ur of the Chaldees, a city lying between Nineveh and Nisibis, in the country of Mesopotamia, in the year of the world 2009. Nineveh, on the present Monsul. ' Chaldea was at that time overrun with idolatry and superstition, as it continued to be for many ages afterward. The prevailing worship there was the celestial host/ consisting of the sun, the moon, and the stars, to which a divine influence was attrib uted ; and hence the vain science of astrology took its origin among the Chaldeans. 46 BIBLE BIOGRAPHY. Abram, for "such was the name of the patriarch till it was altered by divine appoint ment, resided in his native country with his father Terah seventy-five years, and then left it, in obedience to the divine commandment. The Jews relate, that Abram in veighed with so much zeal against the idolatrous custom of his countrymen in worship ping fire, that he was thrown into a burning fiery furnace, whence he escaped unhurt. Let this be as it may, the character of Abram was so acceptable lo the Almighty, that in the year of the world 2083 he "appeared unto him in a gracious manner, and com manded him to depart from his country, and from his kindred, and from his fathers house, to dwell in a strange land. Abram having communicated the heavenly man date to his father Terah, the good old man, relying upon the piety of his son, deter mined to quit his native land, and with alacrity yielded to the sacred monition. '_' And he took Abram, his son, and Lot, the son of Haran, his sons son, and Sarai, his daughter-in-law, Abram's wife, and they went forth with them from Ur of the Chaldees to go into the land of Canaan : and they came to Haran and dwelt there." Gen. xi. 31. Though Nahor, the other son of Terah, is not mentioned m this place, yet there can be no doubt but that he also went out of Chaldea with the rest of his family, for his posterity is noticed as afterward being settled in Haran, and his grand-daughter Rebekah was married to Isaac, which is a proof that he had renounced idolatry. Thus Abram proved the blessed instrument of converting his father and the whole family; an encouragement this to every pious child to persevere in the cause of righteousness, m spite of all opposition; for how does he _ ->fe__.^i. know what effects may result from his example, and what benefits he may render to his unbelieving friends through the good provi dence of God ? The age and infirmities of Terah would not admit of a very long and tedious journey, and therefore his dutiful children, in tender care and concern for him, built a city, to which they gave the name of Haran, or Charran, in commemo ration of their brother. Here Terah died, at the great age of two hundred and five years, being the oldest of the postdiluvians except Job. ^m^AA^^^^^^^& Fenced City. The Almighty, who had great designs with respect to Abram, suffered him to remain with his family till the death of Terah, but then he commanded him to depart ; thence, and to go into the land of Canaan. " And he said unto him, Get thee out of i 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 j make thy name "great ; and thou shalt be a blessing. And I will bless them that ' bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed." Gen. xii. 1, 2, 3. , It required no ordinary degree of faith to obey this commandment, which was accompanied only by the promise of a blessing very remote and obscure. Flesh and blood naturally seek present ease and comfort. Where can a man experience satisfac tion, or be blessed in a long train of descendants, so well as by being settled in the midst of his friends and relations? Natural reason would be apt to question whether the call was not a delusion, since it enforced such hard conditions, and promised con sequences so remote and improbable. It would likewise present to the mind the most formidable evils in the way of this enterprise. It would represent the length of the journey, the perils with which it must necessarily be attended, and the uncertain reception he would experience in a strange land. No doubt Abram had many dear relations in Haran, to part from whom, for ever, could not but be very distressing. HifS 1 possessions also were considerable, and his habits and manner of life were in a great j measure fixed, so as to render that country most suitable for him. But he receives a t command to tear himself from all these tender ties and advantages. He must leave a i fair inheritance, a pleasant estate, agreeable society, and affectionate relatives, to go JLBttAHAlVl. 47 he knows not whither, exposed to daflgers extremely formidable, in an advanced period of his life, and that upon a mere promise of a very distant good. He must go and seek a habitation among strangers, whose religion was opposite to his own, and who were divided among themselves into several tribes, often hostile to each other. All these, and many other difficulties, must have occurred to the mind of Abram, strengthened by every artifice of the great deceiver of mankind ; but the faith of the \ patriarch was superior to all sense of danger and the suggestions of the tempter. He \ believed in the divine promise, and he considered the commandment of God as indis- \ pensable. " By faith Abraham, when he was called to go out into a place which he \ should after receive for an inheritance, obeyed, and he went out not knowing whither \he went." Heb. xi. 8. " Faith in God must be implicit. When we are assured that the commandment is of divine authority, and when the path of duty is clearly and explicitly laid down be fore us, no worldly considerations, no enticements of friends, nor any regard to personal convenience must be suffered to keep us, even for a moment, from following it. He who takes God's word for his guide in life, will often meet with occasions to sacrifice present ease and advantage, rather than to deviate from the straight course which he has chosen. Father and mother, brethren and sisters, in short, every near and dear relation, will be as nothing in the sight of that man when they stand between him and his duty to God. Should they endeavor to impede his progress in holiness, or to divert him from the course he has adopted, he disregards them, being resolved to go to heaven alone, rather than miss the great prize of high calling which he has in view. We are all sojourners, like Abraham, being called from a dark and idolatrous world to go into a land of promise. Faith only can support us in this pilgrimage, and that will enable us to surmount every difficulty, to renounce every enjoyment, and to Drave all opposition, and will at last bring us to the possession of that rest which remaineth for the people of God. No sooner did Abram receive the divine command but he obeyed it. In mere worldly considerations, and in ordinary concerns of life, prudence may dictate delay, and the propriety of consulting friendly advice ; but when the call is evidently from above, when the direction is clearly from God, to be dilatory is to be disobedient. Faith is prompt and even swift in compliance, rising at once to follow the command, and hastening, as it were, on eagles' wings to execute the will of the Almighty. " 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 the 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. xxi. 4, 5. This journey was above three hundred miles in length, and was rendered greatly embarrassing by dangerous deserts, high mountains, and thick forests ; but all these difficulties were nothing to the intrepid mind of the patriarch, who, steady to his ob ject, and firm in his reli ance upon God, entered the land of promise, "and sojourned there as in a strange country." Heb. xi. 9. On entering Canaan he pitched his tent in Shechem, and there he erected an altar unto the Lord. Here God appear ed again unto Abram,and informed him that this was the land which his posterity should possess; a strange declaration to a man of his great age, but the patriarch " be lieved in God, and it was accounted unto him for righteousness." 48 BIBLE BIOGRAPHY. -1 Ba Wi! mm :: ¦ if pbhe ABRAHAM. 49 Abram did not continue long in Shechem, but removed his tent from place to place, erecting in every new situation an altar unto the Lord. Religion must be always in exercise, and no good can he expected in any change of circumstance where the direc tion of Heaven has not been sought, and in which the blessing of the Almighty is not supplicated. The patriarch increased in worldly possessions, notwithstanding his frequent removals, for the favor of the Lord accompanied him whithersoever he went. But though the good man enjoys the blessing of Heaven, he is not exempted from trials. These he must partake' with the rest of the world, ibr evil is the common lot of man. A grievous famine arose in the land of Canaan, which impelled Abram to seek an asylum in Egypt ; but being apprehensive that the beauty of Saiai his wife would attract the notice and affections of the king, and that his life would in consequence be endangered, he thus advised her : " Say, I pray thee, that thou art my sister, that it may be well with me for thy sake; and my soul shall live because of thee." Gen. xii. 13. The expedient was mean, and evinced a want of confidence in that power which had hitherto so signally preserv ed him; but Abram, it seems, took this journey without consulting the di vine will; and he was suffered both to fall from his obedience, and to experi ence the folly of trusting to his own devices. As he feared, so it happened : Pharaoh, king of Egypt, hearing of the beauty of the stranger's sister, caused her to be brought to his palace. The situation of Abram must have been very distressing, even amidst the dis tinctions and presents which, as the brother of Sarai, were bestowed upon him. To be robbed of his beloved partner for ever in a strange land, and to reflect that she was in the possession of another, could not but produce the most agonizing sensations in his mind. But the Almighty still watched over Woman veiled. his servant, and visited Pharaoh's house with such unusual plagues, that he consulted his priests and magicians on the occasion, who informed him (as Josephus relates) that it was for taking another man's wife, and that too of a stranger who had sought refuge in his dominions. The Egyptian king, shocked at the information, for a sense of virtue and hospitality prevailed among these people, though they were idolaters, " called Abram, and said, What is this that thou hast done unto me ? Why didst thou not tell me that she was thy wife ? Why saidst thou, She is my sister ? So I might have taken her unto me to wife ? Now, therefore, behold thy wife, take her, and go thy way. And Pharaoh commanded his men concerning him : and they sent him away, and his wife, and all that he had." The conduct of the Egyptian monarch deserves our admiration. Possessed of absolute power, he might have retained the wife of Abram without any fear of opposition, or of rendering himself liable to censure. The man was a stranger, and an enemy to the religion of the country, consequently obnoxious to the priests ; yet notwithstanding- these pleas of excuse which a man in his station might have alleged for indulging his criminal passion, Pharaoh rejects them, and seems evidently to have viewed the crime of adultery with horror. His intention was to have married Sarai, but when he dis- :overed that she was the wife of another, he restored her to him with sacred fidelity, estowing on him, at the same time, considerable presents. The language of Pharaoh keen, touching, and dignified. He remonstrates with the patriarch upon the danger to which his equivocation had like to have involved all parties, and Abram, affected obably with remorse and gratitude, was respectfully silent. 4 M BIBLE BIOGRAPHY. When the famine was over in the land of Canaan, the patriarch returned thither, abundantly increased in riches ; but his heart was above being set upon earthly posses sions. He measured his steps unto the place where his tent had been at the begin ning, between Bethel and Hai, unto the place of the altar which he had made there at the first: and there Abram " called on the name ofthe Lord." _ After a considerable absence from a favorite spot, how delightful is it to return thither again in peace and prosperity ! The sight of familiar scenes, endeared to the heart by former joys and friendly intercourse, is peculiarly cheering, and gives renewed health, vigor, and even youth. The mind is busy in retracing former incidents, the eye is gratified in beholding what it was-wont to admire in early life, and all the faculties seem to undergo a regeneration. But how much more pleasant and exhilarating is the contemplation of scenes where we have experienced eminent instances of providential kindness ; where we have received tokens of the divine favor ; where we have been blessed by sensible manifestations of divine love ; and where we have held sweet intercourse with the God of our mercies. The psalmist felt this when he so pathetically breathed forth this pious exclamation : " How amiable are thy tabernacles, O Lord of hosts ! My soul longeth, yea, even fainteth for the courts of the Lord ; my heart and my flesh crieth out for the living God." Ps. lxxxiv. 2. Such, no doubt, was the feeling of Abram as he journeyed on towards Bethel, the house of God, where he had received the confirmation of the divine promise, and had experienced the favor of God in the most eminent manner. At length he descries the sacred spot, and presses forward with alacrity to the altar which he had erected before his exile. What a beautiful picture is here exhibited to our view ! The venerable patriarch, surrounded by his relations and his domestics, stands before the holy altar, on which he offers a sacrifice of gratitude, and in the fervor of his heart calls upon the name of the Lord. He proclaims aloud his thanks to the God of heaven, the self-existent Jehovah, by whom he was called, and in whom he trusted. The next circumstance in the life of Abram sets him before us in the most amiable light. Above the narrow policy which marks the character of too many persons who have young relations under their care, the patriarch treats his nephew Lot as an equal and a brother. The young man appears to have been an entire dependant upon the protection of his uncle; but the generous Abram does not place him, as many would have done, in the capacity of a domestic. He gives him an opportunity to set up a household for himself, and Lot partakes of the blessing which descended upon the family of Abram, increasing in flocks and herds. In a short time, however, this en largement of their stock produced jealousies and dissensions; not, indeed, on the part of the uncle or nephew, but their servants. " There was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle." Gen. xiii. 7. Feuds among servants frequently disturb the tranquillity of their masters, and occasion differ ences between friends. Abram sagaciously saw that these jarring discords between his people and those of Lot would increase more and more, in proportion tothe enlarge ment of their possessions ; and that at last some unpleasant misunderstanding might thereby take place between him and his nephew. To prevent this, he prudently form ed the resolution of separating from Lot ; but in the most kind and generous manner proposed the matter to his nephew. " And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen, for we be brethren. Is not the whole land before thee ? Separate thyself, I pray thee, from me ; if thou wilt take the left hand, then I will go to the right ; or if thou depart to the right hand, then I will go to the left." No language can do justice to the noble conduct of Abram in this instance. Though Lot had acquired all his property under the protection and through the encouragement of his uncle, the venerable man readily gave to him the free choice of any part of the country around them to settle in, foregoing his own particular advantage, or any par tiality which he himself might have to one spot more than another, in order to pre serve a good understanding between them. He might with justice have asserted his own claim to the first choice ; he might, from his age, from his authority, from his power, and from the obligations under which Lot lay to him, have selected that part of the land which was most pleasing or convenient to himself; but with a forbearance that was truly magnanimous, he renounced all such pretensions for the sake of peace. How different was the behavior of the patriarch from that of mankind in general ! Men who bear the fairest characters, and are distinguished by being just, disinterested. ABRAHAM. 51 and even generous, are yet very unwilling to yield up a particle of their right, or a single iota of what they consider as their due, to a neighbor, though the matter may be of no moment in itself, or advantage to them. Hence we see so many dissensions and fierce contests in the world at large, and in private families, all which might be easily prevented by a little yielding in the outset, and by a generous spirit of forbear ance on the part of the elder claimant to the warm and inconsiderate pretensions of tho younger competitor. Had Abram been of a tenacious, irascible temper, unbending, and rigidly just, he would have upbraided the conduct of Lot, who owed his all to him; he would have called him to an account for the obligations he was under; and he might, with the power he possessed, have deemed himself warranted in chastising the servants of his nephew ; but he rejected every such measure, and calmly treated Lot as his equal and his brother. The elder yields to the younger, the powerful gives way to the weaker, and the uncle and guardian of Lot, instead of dictating to his nephew and ward, gives him the choice of all the land, promising to take what the other should leave. The conduct of Abram was that of an enlightened mind ; that of Lot was mercenary and ungrateful. No sooner did his uncle make him this generous offer, than he lifted up his eyes with inquisitive eagerness to choose that part of the country which was the most fertile and well watered. The generosity of Abram ought to have made an impression of gratitude upon his heart, and have produced correspondent expressions of disinterested acknowledgment by way of return. But we read not anything of the kind, only that Lot " lifted up his eyes and beheld all the plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt as thou comest unto Zoar. Then Lot chose him all the plain of Jordan ; and Lot journeyed east : and they separated them selves the one from the other." Gen. xiii. 10, 11. Lot had no regard to the convenience of his uncle, but was covetous to possess that part of the country which was the most desirable. Avarice in all is a mean, narrow, and ungrateful vice, but in young persons it is particularly odious, and indicates a sor did spirit, little calculated for noble ends. Lot never considered the moral character ofthe neighborhood in which he was desirous to dwell ; but, provided worldly advan tages were to be obtained there, he had no concern about the bad society with whom he^must necessarily associate himself to obtain them. How careful ought young per sons to be, at their outset in life, to choose proper situations, and to form good connex ions ! What are all the advantages of wealth, when purchased at the expense of a good conscience ? How can a person who lives daily amidst corruption and wicked ness, remain wholly uncontaminated by evil example, especially when the entrance into that sort of association has been the result of his own choice, without consulting the advice of friends, or praying for the protection of Heaven ! Lot suffered severely enough by his covetous and ungrateful choice, but Abram, by leaving the direction of his affairs in the hand of the Lord, experienced fresh blessings, and a renewal of the promise. When Lot was departed from him, " God said unto Abram, Lift up now thine eyes, and look from the place where thou art ; northward, and southward, and eastward, and westward ; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth ; so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it: for I will give it unto thee." While Abram dwelt in peace, enjoying the favor of God in the plains of Mamre, Lot, by his situation, was exposed to all the horrors of war. Certain kings confed erated against those of Sodom and Gomorrah, with their allies, and defeated them, after a hard battle, in the vale of Siddim. The victors then plundered the cities where Lot dwelt, and took him captive with all his household. When the news of his nephew's misfortune reached the ears of Abram, the good and compassionate old man forgot his indiscretion and ingratitude, and, alive only to his distress, determined to undertake his rescue. He arms his servants to the number of three hundred and eighteen, and calling in the assistance of his neighbors Aner, Eshcol, and Mamre, he hastens with all the ardor of a veteran soldier in quest of the marauders. Can we behold the venerable warrior with any other sentiment than that of the most elevated admiration? How noble and generous is his motive for this enterprise ? No sordid avarice, no rapacious ambition, no love of ostentation, no desire of popular applause, 52 BIBLE BIOGRAPHY. prompt him to the exercise of arms. He engages in war merely as the friend of the afflicted and the avenger of the oppressed. He feels the most compassionate tender ness for his brother's son, and his soul is full of energy to deliver him from the tyrant hand of the conqueror. Yet with what prudence and skill does he manage this im portant expedition ! He rushes not hastily, like an untamed horse, into the battle, but disposes his forces with so much order, as to fall upon the enemy when off their guard, by which means he not only ensures an easy victory, but prevents them from slaying their prisoners; an expedient not unusual on such occasions. Having recovered Lot and all the captives, together with the spoil, Abram returns in triumphant satisfaction. On the way he is met by the king of Sodom, who grate fully offers him the whole of the property taken from the enemy. But Abram, with a spirit of noble generosity unparalleled in history, refuses to accept a single article. His language, in reply to the offer of the king of Sodom, is most solemn and devout : " I have lifted up mine hand (says he) unto the Lord the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take anything that is thine, lest thou shouldst say, I have made Abram rich : save only that which the young men have eaten, and the portion of the men which went out with me, Aner, Eshcol, and Mamre ; let them take their portion." Gen. xiv. 22, 23, 24. The stipulation on the behalf of his confederates was strictly just ; for though Abram might properly yield his own right, he could not properly give up that of others. But before he made this generous concession, he gave a present to Melchisedek, king of Salem, even "the tithes of all." Gen. xiv. 20, Who this extraordinary personage was cannot be determined, as the Scripture account of him is brief and obscure. The Jews unanimously affirm that he was Shem, the son of Noah, while others think that he was the son of Peleg. The Scripture barely informs us that he was king of Salem, and priest of the most high God. It is certain that Abram treated him with the greatest veneration, and there can be no doubt but that a previous intimacy had subsisted be tween these two excellent men. The blessing which Melchisedek pronounced upon the patriarch is striking and dignified : " Blessed be Abram, of the most high God, possessor of heaven and earth. And blessed be the most high God, which hath deliv ered thine enemies into thy hand." After thus bursting upon our view as the sun from behind a cloud, Melchisedek as suddenly retires, and we read no more of him, except in an allusion to his character as a type of the Messiah, both by David and St. Paul. The psalmist expressly declares that he represented the Savior: "The Lord hath sworn, and will not repent; thou art a priest for ever after the order of Melchisedek ;" (Psa. ex. 4 ;) and the apostle quotes this passage to the same purpose, carrying on the parallel at a greater length. Heb. v. 6, and vii. 1, &c. Melchisedek was the priest of the most high God, so was Christ. His name in Hebrew signifies king of righteousness, which is also the distinguishing title of our Savior. He was king of Salem, that is, king of peace ; which is also the express character of Christ, at whose birth peace was proclaimed from heaven, and whose dying bequest to his followers was peace. The pedigree of Melchisedek is not known, and who can declare the generation of the Messiah, whose goings forth have been from of old, even from everlasting ? Melchisedek brought forth bread and wine to refresh Abram and his followers, at the delivery of which he pronounced a most solemn benediction. The Redeemer of the world instituted the sacrament of the Lord's Supper, consisting of bread and wine, as the symbols of his body and blood, for the support of his servants in their spiritual warfare, and he accompanies the same with a divine blessing. We return again to Abram, who, soon after this transaction, was favored with an other heavenly vision, in which the Lord said to him, "FeaT not, Abram, I am thy shield, and thy exceeding great reward." To this gracious declaration the patriarch returned a complaint in these words: " Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus ?" Abram had received promise upon promise of a numerous progeny that should inherit the land ift which he dwelt. No appearance indicated the fulfilment of the promise, and he found both himself and his wife advan cing still farther into old age. That he should have some occasional seasons of doubt and fear is not therefore to be wondered at ; on the contrary, it is to be admired that his faith in the promise remained so firm and constant as it did. The Almighty, not ABRAHAM. 53 at all displeased at the complaint of his servant, repeated the promise again that he should have an heir, and Abram believed in the Lord, who counted it to him for righteousness. Still farther to encourage him, God entered into a solemn covenant with the patriarch in this manner : " He said unto him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle- Syrian Goat. dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another; but the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down a deep sleep fell upon Abram; and lo a horror of great dark ness fell upon him." The patriarch, having made his sacrifice according to the divine appointment early in the day, waited in humble expectation for the manifestation ofthe divine presence. He continued at the altar guarding the sacred victims till the setting in of the evening, waiting with patience till the presence of God should come, and watching with pious care that his offering might not be polluted. When the sun declined, the eye-lids of Abram grew heavy, and were pressed down by a supernatural impulse. He fell into a deep sleep, and a horror of great darkness came upon him. The visitations of the Almighty are always awful, even those of love and mercy ; how tremendous must they be, therefore, when their end is to arraign, judge, and condemn the sinner ! In this mvsterious trance the Almighty revealed unto Abram the future history of his family for the space of four hundred years, their oppressed condition in Egypt, and their final settlement in the land where he then dwelt. At the same time the Lord de clared unto Abram that " he should go to his fathers in peace, and be buried in a good old age." Gen. xv. 15. But though the promise of an heir was thus repeated, and solemnly ratified by a covenant, yet the performance must be further delayed. The faith of the patriarch must undergo a longer trial, that it may come forth as pure gold out of the fire. Sarai, however, betrays her impatience, and abandoning all hopes of bearing children herself, she is desirous of adopting any means to procure an heir for her husband. For this purpose she proposes to him to take her handmaid Hagar as a subordinate or secondary wife, a measure not uncommon in those times, though in the case of Abram it was absolutely unlawful, as implying a distrust of God, and introducing a shameful prac tice into his family. Abram, however, complied with the advice of his wife, and the 54 BIBLE BIOGRAPHY. event answered her wish. Hagar conceived, hi consequence of which she became vain and impertinent, while Sarai, peevish and resentful, made a serious complaint to her husband. Abram, hurt at the conduct of Hagar, and stirred up by the importunity of Sarai, gave the servant up to the authority of her mistress, who exercised it with so much severity that the poor handmaid fled into the wilderness, with an intent, probably, of seeking her native country. She could not, however, in her condition, go far, but rested herself by a fountain of water in the way to Shur. Here the angel of the Lord appeared unto the fugitive, and exhorted her to return to her mistress, adding a cheer ing promise, that the child which she bore should be the father of many nations. Hagar accordingly went back, and was obedient unto Sarai, till in due time she brought forth a son to Abram, who gave him the same name which was mentioned by the angel in the wilderness : " Thou shalt call his name Ishmael, because the Lord hath heard thy affliction. And he will be a wild man ; his hand will be against every man, and every man's hand against him, and he shall dwell in the presence of all his brethren." Gen. xvi. 11, 12. This elder son of Abram was the founder of the Arabian nation, and in every respect has the prediction been fulfilled, even to the character of that wonderful people in the present day, at the distance of three thousand years. The Arabs have been ever a wild and an unsettled people, roving about their extensive deserts as suits their con venience ; always opposed to, and at enmity with surrounding nations, yet never losing their independence. Neither the conquering Mede, the Grecian, nor the Roman, were ever able to subdue these hardy sons of the desert. In vain have the Turks essayed to bring them into subjection, though professing the same religion with themselves. They still remain the uncontrolled masters of their native wilds, "their hand is against every man, and every man's hand is against them : and they dwell in the presence of all their brethren." For some years after the birth of Ishmael, which was in the year of the world 2094, no particulars occur in the life of Abram. The next circumstance recorded of the pa triarch is of great importance, being the prelude to the fulfilment of that promise on which he had built his faith for so long a period. When he was ninety years old and nine, another manifestation of the divine promise was made unto him, the covenant was renewed, the promise confirmed, and by way of ratifying it in the most solemn manner, the rite of circumcision was instituted. On this great occasion his name was altered from Abram unto Abraham, which signifies " the father of many nations." The patriarch still retained his faith unshaken, and notwithstanding the strangeness of the command, and the painfulness of the operation, he submitted with readiness, and was circumcised, " he and all the males of his house, as God had said unto him." Circumcision is still retained by the posterity of Abraham, both in the line of Ish mael and of Isaac, by which they are distinguished from other nations, and are con sequently kept as standing monuments of the truth of divine revelation. At this time the name of Sarai was changed to Sarah, signifying a great princess, and Abraham was promised a son by her, of whom the Messiah should come, or, in the language of holy writ, " in whom all the families of the earth should be blessed." The next incident in the life of the patriarch presents a beautiful picture of ancient times, when refinement and luxury had not contaminated the manners of men, and af fected politeness had not su perseded genuine hospitality. In the heat of a summer's day, as Abraham sat in the door of his tent,* three per sons, apparently wayfaring men, drew in sight, on which the good man eagerly ran towards them, notwithstand ing his age, and earnestly entreated them to partake of some refreshment. The * It is common for those who lead a pastoral life in the Fast tn nlac» ti<»m>„i„ _ . .t. j e the tent, both to enjoy the fresh air anS to enable them to keep La^ye „" X fiX ana Z°! Forms of Eotptian Cakes. ABRAHAM. 55 56 BIBLE BIOGRAPHY. strangers readily accepted the invitation, and seated themselves beneath the spreading branches of a tree, while Abraham busied himself in providing a suitable repast for them. " He hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetched a calf, tender and good, and gave it unto a young man, and he hasted to dress it. And he took butter, and milk, and the calf which he had dress ed, and he set it before them; and he stood by them under the tree, and they did eat." Gen. xviii. 6. These persons were certainly unknown to Abraham ; he was ignorant of their qual ity, their country, and their destination ; yet his behavior to them was as respectful as if they had been attended by a pompous retinue, or had sent a messenger to him beforehand announcing their names, and their intention of paying him a visit. Abra ham attended only to the circumstance before him. He beheld three sojourners oppress ed with heat, and knew that refreshment and rest were, to persons of that description, -which feed around them. Shaw says, in speaking of the Bedouin Arabs, " The Bedouins, as their great ancestors the Arabians did before them, (Is. xxiii. 20,) live in tents, called hkymas, from the shelter which they aiford the inhabitants, and beet at shaar, that is, houses of hair, from the mate rials, or webs of goats' hair, whereof they are made. They are the very same which the ancients called mapalia, and were then, as they are to this day, secured from the weather by a covering only of such hair-cloth as our coal-sacks are made of. Hence Virgil's describing them as having ' rara tecta,' thin roofs. Nothing certainly can aiford a more delightful prospect than a large extensive plain covered with verdure, and having a number of those moveable habitations pitched in circles upon them. When we find any number of these tents together, they constitute a douwar. The fashion of each tent is of an oblong figure, not unlike the bottom of a snip turned upside down. They differ in bigness, according to the number of people who live in them, and are accordingly support ed, some with one pillar, others with two or three, while a curtain or carpet let down upon occasion from each of these divisions turns the whole into so many separate apartments. These tents are kept firm and steady by bracing down their eaves with cords, tied to hooked wooden pins, well pointed, which they drive into the ground with a mallet ; one of these pins answering to the nail, as the mallet does to the hammer, which Jael used in fastening to the ground the temples of Sisera, (Judges iv. 21.) The pillars are straight poles, eight or ten feet high, and three or four inches in thickness, serving not only to support the tent itself, butbeing full of hooks fixed there for the pur pose, the Arabs hang upon them their clothes, baskets, saddles, and accoutrements of war. Hoi- ofemes, as we read in Judith xiii. 16, made the like use of the pillar of his tent, by hanging his falchion upon it, where it is called the pillar of the bed, from the custom, perhaps, that has always prevailed in these countries, of having the upper end of the carpet, mattress, or whatever else they lie upon, turned from the skirts of the tent towards the centre of it. But the canopy, as we render it, verse 9, should, I presume, be rather called the gnat or mosquito net, which is a close curtain of gauze or fine linen, used all over the East by people of better fashion to keep out the flies. But the Arabs have nothing of this kind, who, in taking their rest, lie stretched out upon the ground without bed, mattress, or pillow, wrapping themselves up only in their hykes, and lying, as they find room, upon a mat or carpet in the middle or in the corner of the tent. RSne- Caillie thus describes the tent of King Lam Khatg, whom he visited on his way to Tim- buctoo : " The King's tent differs in nothing from those of his subjects ; it is twenty feet long and ten wide, and covered, like all the others,with a stuff made of sheep's hair ; at each end are eight leather straps, and as many stakes, upon which it is stretched. Two upright poles, ten or twelve feet long crossing at top, and fitting into a cross-piece a foot long and six inches wide, are placed in the centre to raise it. This cross-piece rises above the upright, and prevents their ends from piercing the awning. A carpet of sheep's hair manufactured in the country surrounds the interior of the tent • four stakes are driven in at one end, supporting two cross-bars, over which a cord or string is passed in the form of a net, and upon this is placed their baggage. Their things are stowed in square leather sacks, shaped like portmanteaus, with an opening at the end ; and these bags have a lid secured by a padlock . The harness of the horses and camels hangs up round the tent. The king's bed is after the same fashion as that of the negroes, consisting of a hurdle covered with mats and raised by stakes and cross-bars about a foot from the ground. A mat spread on the ground covers the unoccupied part ofthe tent, and serves the king's attendants for a bed. The common people lie on the ground on mats, under which they sometimes spread a little straw. A matting is put round the goods at the end of the tent, to preserve them from thieves. The store of water is kept in skins upon stakes in the inside of the tents ; it is reserved for the masters and the calves and refused to the slaves ; and even she who has the trouble to fetch it cannot obtain a little but by dint of entreaties, and after enduring all sorts of mortifications." Caillie afterwards adds : " The king's table-service consists of six or eight deep round wooden dishes, each containing about three quarts and used to hold milk and other articles ; three metal pots and two of earthenware, which they obtain from the fouta, form the cooking-apparatus, and complete the list ofthe furniture. This description will serve for all other tents as well as the king's, except that the poorer class have mats instead of a carpet." Buckingham, in speaking of his journey from Aleppo to the Euphrates, and of his visit to Sheikh Ramadan, says, " When we alighted at his tent-door, our horses were taken from us by his son a young man well dressed in a scarlet cloth benish, and a shawl of silk for a turban. The Sheikh his father, was sitting beneath the awning in front of the tent itself. The tent occupied a space ABRAHAM. 57 1 ¥^:-.%#-|tv^:-v,";--» , \mizr> m& 5S BIBLE BIOGRAPHY. peculiarly acceptable. With a friendly and open heart, therefore, he hastened toward them, and pressed their acceptance of what his tents could afford. His conduct at table was also highly respectful ; he stood beside them under the tree, ready to see that they wanted for nothing, and to furnish whatsoever might be necessary. What a lovely and instructive picture is this, and with what propriety did the apostle adduce this circumstance as an encouragement to a like practice: "be not forgetful to entertain strangers, for thereby some have entertained angels unawares." Heb. xiii. 2. This ignorance of their rank and errand rendered the behavior of Abraham meritorious, be cause no interest could have acted as a motive upon his mind to the exercise of hos pitality. The principal of the three, while they sat at table, addressed himself unto Abraham, and asked for his wife, and being answered that she was in the tent, he assumed his high character, and said, " I will certainly return unto thee according to the time of of about thirty feet square, and was formed by one large awning supported by twenty-four small poles, in four rows of six each, the ends ofthe awning being drawn out by cords fastened to pegs in the ground. Each of these poles giving a pointed form to the part of the awning which it supported, the outside looked like a number of umbrella-tops, or small Chinese spires. The half of this square was open in front, and at the sides, having two rows of poles clear, and the third was closed by a reeded partition, behind which was the apartment for the females. It thus gave a perfect outline ofthe most ancient temples ; and as these tents were certainly still more ancient as dwellings of men, if not as places of worship to gods, than any buildings of stone, it struck me forcibly on the spot as a probable model from which the first architectural works of these countries were taken. We had here an open portico of an oblong form, with two rows of columns of six each in front, and the third engaged in the wall that enclosed the body of the tent all around ; the first corresponding to the porticoes of temples ; and the last, as well in its design as in the sacredness of its appropriation, to the sanctuaries ofthe most remote antiquity. " While we were talking ofthe Turcomans, who had alarmed us on our way, a meal was pre pared within ; and soon afterwards warm cakes baked on the hearth, cream, honey, dried raisins, butter, lehben, and wheat boiled in milk, were served to the company. Neither the Sheikh himself nor any of his family partook with us, but stood around to wait upon their guests. " If there could be traced a resemblance between the form of this tent and that of the most ancient buildings of which we have any knowledge, our reception therenoless exactly corresponded to the picture of the most ancient manners of which we have any detail. When the three angels appeared to Abraham in the plains of Mamre, he was sitting in the tent-doorin the heat ofthe day. 'And when he saw them he ran to meet them from the tent-door, and bowed himself towards the ground : and Abraham hastened into the tent unto Sarah, and said, Make ready quickly three mea sures of fine meal, knead it, and make cakes upon the hearth. And he took butter and milk, and the calf which he had dressed, and set it before them, and he stood by them under the tree, and they did eat,' (Gen. xviii. 2,6,8.) The angels are represented as merely passengers on their jour ney like ourselves ; for the rites of hospitality were shown to them before they had made their mission known ; so that the duty of hospitality to strangers seems to have been as well and as mutually understood in the earliest days as it is in the same country at present. " The form of Abraham's tent, as thus described, seems to have been exactly like the one in which we sit ; for in both there was a shaded open front, in which he could sit in the heat of the day, and yet be seen from afar off; and the apartment ofthe females, where Sarah was when he stated her to be within the tent, was immediately behind this, wherein she prepared the meal for the guests, and whence she listened to their prophetic declaration. , " I have noted these points of resemblance, chiefly because the tents ofthe Turcomans here are different from all those of the Arabs that 1 have ever seen in the countries of the south ; these latter being of an oblong form, and divided in the middle, so as to form two compartments by the side of each other, both of them open in front, and closed at the back and sides, but without either ashaded porch or door before them, or an apartment of any kind behind." Forbes, in his " Oriental Memoirs," says, " Hospitality to travellers prevails throughout Guzerat : a person of any consideration, passing through the province, is presented at the 'entrance of a village with fruit, milk, butter, fire-wood, and earthen pots for cookery ; the women and children offer him wreaths of flowers. Small bowers are constructed on convenient spots, at a distance from a well or lake, where a person is maintained by the nearest villages to take care of the water-jars, end supply all travellers gratis. There are particular villages where the inhabitants compel all travellers to accept of one day's provisions ; whether they may be many or few, rich or poor, European or native, they must not refuse the offered bounty. "The modern Arabians also practise the same hospitality as Abraham and the ancient patri archs. A party travelling in Arabia halted to dine under a tree at the entrance of a village ; the Sheikh sent them eggs, butter, curds, honey, olives, and fruit. Where they passed the night they were supplied with poultry, sheep, or lambs, according to their number, sometimes alive, oftener dressed, in pilaus, stews, kabob, or kabab, which is meat cut into small pieces, and placed on thin skewers alternately between slices of onion and green ginger, seasoned with pepper, salt,' and kian, fried in ghee, or clarified butter, to be ate with rice and dholl, a sort of split pea boiled ¦with the rice. This is a savory dish, generally liked by the English, of which I often partook with my Arabs ; and sometimes, as a great delicacy, they roast a lamb or kid whole, stuffed with almonds, raisins, and spices, or pistachio-nuts only, highly seasoned." ABRAHAM. 59 life, and lo ! Sarah thy wife shall have a son." Sarah, who, though she kept herself concealed from view, could not withhold her curiosity, listened to this conversation from the tent door, which was behind them, ahd on hearing this promise of a child, her incre dulity produced a contemptuous laugh. She thought herself secure from observation, but Omniscience marked not only the outward gesture, but the sentiment which ex cited it, and the Lord said unto Abraham, " Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old ? Is anything too hard for the Lord?" The woman, hurt at being discovered, had the folly to deny the fact, saying, " I laughed not ;" though she ought to have known that He who exposed her could not but be divine. The Lord gravely answered, " Nay, but thou didst laugh," and then left her to the reproof of her own conscience, for it is added, that on being discovered " she was afraid." These extraordinary personages having risen from table went toward Sodom, and their venerable host accompanied them part of the way. He who bore the chief rank, and is eminently in other places styled the angel of the Lord and Jehovah, communicated unto Abraham his design of destroying the inhabitants of Sodom and Gomorrah, on account of their sin, which was very grievous. While the other two went thither to execute the divine vengeance, this celestial being, or Deity in human form, stood and communed with Abraham, who, being filled with compassion for his fellow-creatures, and no doubt having in his mind the situation of his nephew Lot with his family, drew near, seemingly with an eager yet fearful anxiety, to plead with Jehovah on behalf of the devoted cities. The Lord attended compassionately to the importunity of his servant, who put this question to him : " Peradventure there be fifty righteous within the city; wilt thou also destroy and not spare the place for the fifty righteous that are therein ? That be far from thee to do after this manner, to slay the righteous with the wicked ; and that the righteous should be as the wicked, that be far from thee. Shall not the Judge of all the earth do right ?" The Lord graciously condescended to accept the mediation of Abraham, and promised that if he found that number in Sodom he would spare the whole for their sakes. Abraham, encouraged by the goodness of the Lord, proceeded to bring the number by degrees down as low as ten, and he " said, I will not destroy it for ten's sake." Here the patriarch stopped, probably awed by the consideration that he had ventured as far as sinful man should do in pleading with the Almighty ; and " when the Lord had ceased to commune with Abraham, he went his way, and Abraham returned unto his own place." In the mean time the other angels advanced toward Sodom, where they arrived in the evening, and Lot on seeing them exercised toward them the same kind of hospi tality which they had experienced from his uncle. But the men of Sodom, who were evil in the extreme, both old and young, beset the house, demanding of Lot to deliver Up his guests. The good man regarded the rights of hospitality as too sacred to com ply with their abominable demand ; and his refusal provoked them to attempt violence to attain their end. In this exigence the angels drew Lot into the house, and smote the men that were at the door with blindness. The heavenly visiters then command ed Lot to hasten with his family directly from the city, which was devoted to instant destruction. In the morning Lot departed with his wife and two daughters, and, by his inter cession, the Lord spared the neighboring city of Zoar, and thither he escaped, but his wife, for looking back, contrary to the divine prohibition, was turned into a pillar of salt. When Lot was placed in safety, then came down the fierce wrath of Heaven in a deluge of fire upon the other cities of the plain; and they were wholly destroyed, with all that grew upon the ground. The expression of the sacred historian, that the " Lord remembered Abraham, and sent Lot out of the midst of the overthrow," im plies, that it was to him that he owed his preservation ; so valuable and important it is to be related to the righteous, such a connexion often proving the means of saving a soul. We have also here a proof that the forbearance of the Almighty is frequently extended toward a sinful nation on account of the righteous that are there in. His servants are as the salt of the earth, who preserve the whole from destruc tion, and avert, by their prayers and intercessions, the vengeance of divine justice upon a guilty land. But it is time to return to Abraham. After he had beheld the fearful overthrow of the cities of the plain, he withdrew from that unpleasant and unwholesome part of the country, and journeyed to the south-west of Canaan, between Kadesh and Shur, 60 BIBLE BIOGRAPHY. near the wilderness, taking up his residence in Gerar, a country of the Philistines. Here he fell into the same error as he did in Egypt. Abimelech, king of the country, fell in love with Sarah, and being informed that she was Abraham's sister, he sent for her to his palace. But she, who was now pregnant of the promised heir, was miraculously preserved by Heaven ; and Abimelech, on discovering their real relation ship, reproached Abraham for his deception, and restored his wife unto him with presents. From this place he travelled farther to the south, and dwelt at Beer-sheba, whither he was followed by Abimelech, who entered into a solemn covenant with him, that the one should not molest or injure the other. This circumstance encouraged Abraham to settle at this place, and there he erected an altar, and planted a grove, as a solemn and retired place, in which he might worship the Lord. At length the divine promise, which had been so long since made, and so often re peated, became fulfilled ; and, in the year 2109, Sarah bare a son, who was circum cised on the eighth day, and called by his joyful father, according to the divine com mand, Isaac. The feelings of Abraham and Sarah, on this pleasing event, cannot be described. Faith long tried received its due reward ; and all the consequences predicted by the angel, and confirmed by the declaration of the Almighty, rushed upon the transported mind of Abraham, while Sarah dwelt upon the present enjoyment of a son in her old age, and the comforts she should receive from her Isaac. Abraham saw a long lineage descending from him, in which the Messiah should arise, who would save his peo ple from their sins ; Sarah's views were confined to the pleasure of rearing Isaac to manhood, and in receiving support from him in her old age. On the day when Isaac was weaned Abraham made a splendid entertainment, thereby recognising him as his heir. This, in all probability, excited the envy of Hagar, who had considered, naturally enough, that, from the age of Abraham and Sarah, there was little chance of their having children. The birth of Isaac destroyed the pleasing expectation she had formed of Ishmael's inheriting his father's property, and therefore on this great festivity the discontented passion evinced itself, and Sarah discovered the son of her handmaid "mocking Isaac." This action roused the partial feelings of Sarah, and resentment excited other passions. She began to consider Ish mael as a dangerous companion for her son, and perhaps thought that his mother might prove a formidable rival. Instigated by these motives, she importuned, or rather compelled Abraham to banish Hagar and her son from his house. Her language is haughty and peremptory, " Cast out this bondwoman and her son ; for the son of this bondwoman shall not be heir with my son, even with Isaac." Gen. xxi. 10. Abraham was greatly concerned at this demand, and he grieved for Ishmael, because he was his son. Like a pious man, however, he laid his domestic troubles before the Lord in fer vent prayer, and consulted, as every one should do, the divine counsel in his exigency. The Almighty, having designs of his own to bring about with regard to both these ex traordinary youths, directed Abraham to comply with the wish of his wife ; and accord ingly Hagar and Ishmael were dismissed from tents where they had so long dwelt in ease and plenty, to seek subsistence elsewhere. Hagar in the wilderness having consumed the trifling pro visions which she brought with her, left her child under a shrub, and sat over against him, expecting nothing but death. The God of Abraham compassionating her case sent his an gel to comfort her, with an assurance that the lad should be the father of a great nation, and, as she was fam ishing with thirst, he caused a well of water to spring forth, and both she and the lad revived. Here they fixed their abode, and, under the divine protection, Ishmael prosper ed, and his mother took him a wife out of the land of Egypt. Thus Bottles ABRAHAM. 61 •,*' „- \pr : hA A^ ;^A AWo\ ¦mmmmm it fiisijsaa-^ -p- 't A^ii'1''1; I'TiVjft' Hagar sent away. 62 BIBLE BIOGRAPHY. Wells. originated the Arabian tribes, who bear all the characteristics of their wild progenitor, agreeably to the word ofthe Lord. In the mean time Abraham was near be ing seriously embroiled with Abimelech, his neighbor, owing to the servants of the latter having taken violently a well of water from the patriarch. This circumstance was of great moment where water forms one of the most valuable and one of the scarcest articles of life. Abimelech, who had a great respect for Abraham, arising from a conviction that the favor of Heaven was eminently upon him, yielded up the point in dispute, and a solemn covenant was en tered into between them, by which the right of Abraham to the well of Beer-sheba was confirmed. We are now arrived at the most memorable circumstance in the life of this illus trious patriarch, and one which has employed the pens of commentators and the wit of infidels more than any other in the sacred history. The Lord, after many reiterated declarations, and many solemn engagements, at length accomplished his promise ; and Abraham had the delightful satisfaction of re ceiving an heir by his beloved wife. The child grew up to years of maturity, and by the sweetness of his manners solaced the hearts of his parents in their old age, and gave them an assurance that now, after all the trying vicissitudes they had experi enced, nothing would intervene to disturb them till their course ^EggfSt-. should be done, when, to add _^_ ^U:i _:. to their comfort, they would Jlj^^jptf; - ...OO^ have a dutiful son to close their £"-'0-' "PpSE--. - eyes in the hour of dissolution. tS^TlEglg. ^Hsslfil^t affiiSSss* How vain are our fondest ex pectations ! and how little is there upon earth that can be called our own ! In the midst of his tranquillity Abraham is put to another trial, more se vere than any he had yet ex perienced. While he beheld his Isaac with fond delight, as the child of promise, and the father of many nations, he re ceived this extraordinary com mand from God : " Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah ; and offer him there for a burnt-of fering, upon one of the moun tains which I will tell thee of." Gen. xxii. How explicit and awfully affecting is the divine order! " Take thy son," would not be clear enough, but it must be " thine only son," even Isaac, thy darling child ; he upon whom thy heart is fixed ; the child of thy tenderest af fections ; even Isaac, whom Mount Mobub. ABRAHAM. 63 *' thou lovest ;" and what shall be done with him ? Must he be abandoned to a wandering life, to the pitiless storm of a ruthless world, like Ishmael ? That, indeed, would have been exquisitely distressing to such a heart as Abraham's; but what is this when compared to the demand of his life ? Take him into a distant land with all the deliberation and attendance of a pleasant journey, and offer him for a burnt- offering. What must have been the sensations of Abraham in that moment ! Did not his soul sink within him, and every faculty rush into confusion, when the dreadful sentence was pronounced by that voice, which had hitherto sounded nothing in his ears but promises and peace ? No doubt Abraham felt, at that moment, all the sym pathies of nature beyond measure; but there was one principle in him which was not to be overthrown. His tenderness as a man and a father could not get the better of his duty to God. He had been accustomed hitherto to comply implicitly with every command of Heaven, with every ordinance of Jehovah. Satisfied therefore that the present ordinance came from the same just and righteous authority which he had hitherto made it his practice to obey, he arose without so much as murmuring, or even expostulating with God, and did as he was directed. The length of the journey was an aggravating circumstance in this trying scene, as hereby every revolting idea against obedience had leisure to operate, and the sugges tions of infidelity, that the command was a deception, were by no means weak, when added to a reflection upon the terms of the promise and the solemnity of the covenant. " How are those things to be reconciled, and how can all that has been promised to me be fulfilled, now that my innocent, my beloved Isaac must be offered as a lamb upon the altar ?" Such a doubt was natural, and that it worked upon the mind of the patriarch can hardly be questioned : but that faith which had hitherto supported him, and by which, as the apostle saith, " he believed even against hope," (Rom. iv. 18,) now araved even this sore trial. He relied upon the wisdom, the goodness, the veracity, and the holiness of Jehovah; and, therefore, as he had received Isaac from his hands by promise, he was determined to yield him back again at the divine command. On their arrival at the mountain, Abraham alighted with his son, and, leaving the servants, they ascended together, Abraham bearing the instruments of death, and Isaac carrying the wood for the fatal pile. At this crisis, so painful and distressing, Isaac puts a question which could not but rouse every tender sentiment in the breast of Abraham. " And he said, My father : and he said, Here am I, my son : and he said, Behold the fire and the wood, but where is the lamb for a burnt-offer ing ? And Abraham said, My son, God will provide himself a lamb for a burnt-offering : so they went both of them together." The language is inexpressibly simple and endearing, but the con clusion shows, in the strongest man ner, the unshaken firmness of the holy patriarch, and the superior en ergy of his mind. His confidence in God was paramount to every other feeling ; and though he did not at that time entertain a hope of being delivered from this painful task, yet his piety was as fervent as ever. Many religious persons, when called upon to resign some darling object to the will of Heaven, are apt to be fretful, and even rebellious against the Lord ; they think that their trial is peculiar, and that their lot is hard ; let such persons contemplate the bur den laid upon Abraham, and the conduct ofthe patriarch through the whole of this painful scene. " God," said he, " will provide." He little thought, at that moment, that he was speaking in the spirit of prophecy, but considered his beloved Isaac, whom he addressed, as the very lamb appointed for sacrifice. And now the altar is erected, the wood is carefully laid in order, the patriarch pauses, and addresses a solemn prayer to the covenant God of his mercies. Isaac, though a young man, not less than twenty-five years of age, and probably older, readily submits W Syrian Sheep. 64 BIBLE BIOGRAPHY. » to be bound, and lies stretched upon the wood which he had carried himself. Abraham, faithful to his purpose, calls upon his God, and stretches forth his hand to plunge the deadly weapon into the throat of his son, the child of his old age, the heir of promise, his beloved Isaac. It is enough. The sacrifice is performed. Jehovah, who had watched every part ofthe scene, and every movement of his servant's soul, arrests his hand at the instant it is about to obey the command, and orders him to forbear : " Lay not thine hand upon the lad, neither do thou anything unto him ; for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son, from me." What a joyful transition is this ; and how transporting must have been the feelings both of father and son at the gracious interposition of Heaven ! How eagerly does Abra ham unbind his dutiful child, and with what rapture do they embrace each other in this more than resurrection from the dead ! The patriarch prophesied truly, when he said that God would provide himself a lamb for a burnt-offering ; for just behind him appeared a ram caught in a thicket by his horns ; " and Abraham went and took the ram and offered him up for a burnt-offering instead of his son." This, indeed, was a joyful sacrifice of thanksgiving, at which the devout feelings of the worshippers were exalted to the highest pitch. Abraham and his son, having thus performed their duty to God the deliverer, descended the mountain, and returned home with hearts full of gladness, love, and faith. Is it possible to contemplate this extraordinary and affecting narrative without seeing, in all its parts, a striking representation of the redemption wrought out by Jestjs Christ ? At that period, indeed, all was dark and awfully mysterious, even to angels ; but He who does nothing in vain, and who gives no command without a gracious purpose, ordered this marvellous incident as a glowing type of that sacrifice which should, in after ages, be offered up for the sins of the world. Abraham was ready to yield up his Isaac, the child of promise, at the divine will ; but " God himself so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16. Isaac carried the wood for the sacrifice to the summit of the mountain, and Jestjs bore his cross to the top of Calvary, where he actually poured out his blood, as an atonement for guilt not his own. Isaaa submitted without murmuring to the will of his father and of Heaven, and Jestjs cam* of his own voluntary motion to execute what his Father directed, saying, " Lo ! I come to do thy will, O my God." Ps. xl. 8 ; Heb. x. 9. Let us then view the type and the antitype, Isaac and Jestjs, with admiration and with gratitude to that God, who in the most mysterious way hath wrought out salva tion for us. This should incite in our minds an abhorrence of everything which tends to oppose the will of God. From the readiness of Abraham to sacrifice his beloved child at the divine command, we are taught to resign ourselves, and all we have, to the disposal and direction of Heaven ; above all, it calls us to cut off every beloved sin, every darling lust. Whatsoever is contrary to the law of God must he sacrificed, even though it should be as dear as Isaac was to his father, or as tender as the apple of the eye, if we would be spiritually " Abraham's children," and " inheritors of the promises of God." A few years after this great event Sarah died in Kirjath-arba, at the advanced age of a hundred and twenty years. The loss was affecting, especially to such a tender partner as Abraham ; but though he sorrowed, it was not as one without hope. Reli gion supported his mind in every trial ; and Abraham knew that this was not his rest ing-place, for he looked for " a city which hath foundations, whose builder and maker is God." Heb. xi. 10. Thither he trusted his beloved Sarah was gone before him, and he knew that, in the course of things, it would not be many years before he should fol low her. With this view he now takes occasion to provide a burying-place for the dead in the country where he then dwelt ; and the manner in which he procured it is an additional testimony of the noble disinterestedness of his mind. Having called the heads of the country together, Abraham stood up from before hit dead, and spake unto them, saying, "I am a stranger and a sojourner with you; giv9 me a possession of a burying-place with you, that I may bury my dead out of my sight. And the children of Heth answered Abraham, saying unto him, Hear us, my lord ; ABRAHAM. 65 thou art a mighty prince amongus ; in the choice of our sepulchres bury thy dead ; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead." Gen. xxiii. 3, &c. Hence we may perceive that Abraham was highly respected by the chiefs of that country, though he was but a stranger and a sojourner among them. The power and retinue of the patriarch were calculated to excite jealousy and apprehension, but his integrity, piety, and courtesy conciliate ' their esteem, and produced in their minds an interest in his favor. The obliging an swer which he received to his request, led the patriarch to solicit the cave of Mach- pelali, situated in the end of a field belong ing to Ephron, one of the principal men of the country. No sooner did he intimate his desire of that spot, with a wish to pur chase it at whatsoever price should be put upon it, than the owner of it, with an eager liberality, exclaimed publicly, " Nay, my lord, hear me ; the field give I thee, and the cave that is therein ; I give it thee, in the presence of the sons of my people give I it thee; bury thy dead." The politeness of Ephron rises far superior to the most delicate and enlarged urbanity of modern times j as does the independent spirit of Abraham. Th ough grateful to Ephron for his generous offer, he is yet above possess ing a burial-place among strangers with out having a fair and lasting claim to it. He, therefore, after returning his acknow ledgments to the owner, insists upon pay- 1* 66 BIBLE BIOGRAPHY. ing for the field whatsoever price Ephron should fix upon it. The other, finding him tenacious of this point, says, " The land is worth four hundred shekels silver : what is that between me and thee ? bury there fore thy dead. And Abraham hearkened unto Ephron, and Abraham weighed unto Ephron the silver which he had named in the audience of the sons of Heth, four hun dred shekels of silver, current money with the merchant." This is the first instance we read of a purchase made with money ; for it is evi dent from the passage that the silver was ' not common silver, but such as was current with the merchant. This shekel (accord ing to Josephus) contained four Athenian drachms, or about half an ounce ; so that these four hundred shekels seem to be somewhat more than two hundred and fif ty dollars of our money, a sum very con siderable in that early period of the world. Egyptian Rinq Moxey. We not only learn from this the antiquity of money, but also that of making enclo sures and sacred repositories for the dead. The inhabitants of the country had their family burying-places, and Abraham was desirous of having a cemetery for himself and those connected with him. It is a becoming and laudable practice, well suited to keep up a tender remembrance of our departed friends, a sense of our own mortality, and a lively hope of that solemn time when corruption shall put on incorruption, and when the grave shall yield up, at the command of Omnipotence, its sleeping inhabitants. The pious Abraham, with a tender care for the peace and welfare of his son, now thought it expedient to procure for him a suitable wife, especially as the death of Sarah began to render a female necessary at the head of his household. Fearful lest Isaac might indiscreetly form a connexion among some of the heathenish families of Canaan, he gave a charge to his steward Eliezer, to go into Mesopotamia, and seek a wife for his son among his own relations. The faithful domestic accomplished this desirable purpose, and returned to his master, after a perilous journey, with Rebekah, the daugh ter of Bethunel. The circumstances of this marriage, however, belong more prop erly to the history of Isaac, and therefore the particulars of it will be deferred till we come to the life of that patriarch. Having thus succeeded in uniting Isaac to his wish, Abraham himself took a wife, named Keturah, by whom he obtained six children, who were the heads of populous tribes. Finding at length that the infirmities of age were gaining ground fast upon him, and that his dissolution could not be far off, he settled his worldly affairs, giving a portion to each of his other sons, and settling the bulk of his estate upon Isaac, as heir of the promise. This material point being settled, by which the peace of his family was secured, Abraham, no doubt, prepared for his great change, in a manner that became his pious character. That solemn event at last arrived, and he gave up the ghost, and died in a good old age, an old man, and full of years, at the age of one hundred threescore and fifteen. Gen. xxv. 8. The remains ofthe venerable patriarch were, with the greatest solemnity and the sincerest concern, deposited by the side of his beloved Sarah, in the field of Machpelah, by his sons Isaac and Ishmael. From this circumstance it appears that the son of Hagar kept up a friendly intercourse with his brother, and had been on good terms with his pious father. At all events, it shows that the death of Abraham softened the wildness of his nature, and caused him to blend his tears with those of his brother Isaac, over their common parent. The picture is touching and instructive. Death, the great dissolver of all human relations, ought at least to be the means of reconciling those who remain behind. Why should brothers be disunited and envious to each other, when the time is hastening on that will consign them to the silent grave ; and when the surviving party will feel, if not wholly lost to humanity, a sense Of regret that-any unbrotherly affection ever arose in his breast ? Isaac and Ishmael, though oncl discordant, unite in sympathetic sorrow over the grave of Abraham. Let the lesson they afford be carefully learned by all who bear the fraternal character, to go and do likewise. ABRAHAM. 67 The character of Abraham is best seen by the actions recorded of him, and how brilliant does it appear ! An unshaken confidence in the God who called him out of his native land, distinguished him through his pilgrimage state. " By faith he sojourn ed in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. For ne looked for a city which hath foundations, whose builder and maker is God." To that heavenly Canaan, or land of immortal rest, he arrived, after a long and hon orable course here Delow. To be placed in his bosom is an expression made use of in the New Testament by the Redeemer himself, and implies the consummation of felicity after a life of faith and trial. Luke xvi. 22. May we so pass through things temporal, as to obtain that glorious portion ; and having finished the work given us to do with faith and diligence, be admitted " to sit down with Abraham in the kingdom of God!" BIBLE BIOGRAPHY. J3m 1 M ^Pvii'L^^B "3mmt 'yr-w r^A- .*hb*V^ •;- - " SAjJ ,P- gp-I«sSW05irt«P:''^P'PP;P,i-''.p:'' ' t £' '.V .-»*~SSf\ fe ^W ^5#»S*» ^wW^^AA yy\ ISAAC. 63 ISAAC. BORN IN THE YEAR OF THE WORLD, 2109, DIED, 2289. HE private and sequestered life is often as in structive and as amiable as that which is passed upon the crowded theatre of the world. If we 1 follow the good man into his retirement, and ob serve his conduct narrowly, we shall find much to admire and love, though it may not afford inci- denls to surprise and entertain us. The Scrip ture records present us with characters of both kinds, the public and the busy, the private and secluded ; all, however, fulfilling the wise ordi nation of Providence, and all holding out to us the "example of a virtuous and godly life." In the memoir of Abraham we have seen a great variety of interesting circumstances, and have viewed the great patriarch in a number of trying situations. The life of Isaac was less diversified; for he happily inherited from his father a large estate, and having the advantage ,,lv*i of a pious education, he sat down in the quiet possession of it, without feeling the necessity or the inclination of roving about to in crease his store, or to gratify a spirit pf curiosity. At his birth great joy took possession of the hearts of his parents, for he was the child of long expectation, therefore the name of Isaac was given him, which signifies laughter or gladness. In his youth he suffered, much from the evil disposition of his brother Ishmael, who probably envied Isaac as the acknowledged heir of Abraham. The historian saysihat the son of Hagar "mocked Isaac," and St. Paul explains the matter clearly, thus: " He that was born after the flesh persecuted him that was born after the spirit." Gal. iv. 29. This accounts for the asperity of Sarah, and the peremptory demand which she made to Abraham, " Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with my son, even with Isaac." That there was some thing peculiarly provoking and offensive in the conduct of Ishmael there can be no doubt, otherwise Abraham would hardly have banished him from his presence in a time of joy and festivity. The most prominent circumstance in the life of Isaac was the scene in Mount Moriah, where Abraham, obedient to the will of Heaven, was about to sacrifice him for a burnt-offering, and where Isaac, without murmuring, yielded himself a victim to be slain upon the altar. We have already described the particulars of that interesting and affecting event in the life of Abraham, and therefore shall forbear to add anything upon it in this place, except to express our admiration of the meekness of Isaac, and his dutiful submission to a mandate so repulsive to human nature. How finely does he represent the meek and submissive Redeemer of the world, who, all-obedient to the will of his heavenly Father, bore the cruel mockings of his brethren the Jews, heard passively the sentence ot death, carried his cross to Mount Calvary, and there actually endured the most agonizing pain and suffering, being offered as a sacrifice for us men, and for our salvation ! Isaac lived after this a domestic life with his pious and affectionate parents, being their joy and comfort in the decline of life, by the sweetness of his temper and the sincerity of his religion. 70 BIBLE BIOGRAPHY. The attentions of such a son must have been delightfully gratifying to his aged mother, and her dying pillow was softened by the gentle hand of Isaac, who mourned over her remains with sincere affection. This last duty performed, and the time of mourning expired, Abraham considered it necessary to provide a wife for his son. The good father had no thought of a splendid or wealthy alliance, but was anxious to obtain a daughter-in-law from a family which feared God : and Isaac, like a dutiful son, left the management of this important con cern to the prudence of his father. Abraham, having weighed the matter fully, called for the steward of his household, and having bound him by a solemn oath, he sent him to Mesopotamia to seek a wife for Isaac from among the children of his brother Nahor. Abraham was fearful lest his son might, through inadvertence, form an im proper connexion with some of the Canaanitish damsels, and, therefore, took this pre caution to swear his steward to the due discharge of this commission. The faithful servant went as he was commanded, and, on his arrival at the place of his destination, he stopped at a well, that his camels might drink ; and, while he rested there, he offered up an earnest prayer to " the God of his master Abraham, that he might have good speed that day." Gen. xxiv. 12. How diffusive is the influence of a good and gracious example ! A pious master makes religion respected in his household, and often brings the domestics to know and love what they would otherwise be ignorant of and despise. This head servant ofthe patriarch has a most tender concern for the welfare of his master's household, and he shows that he has that at heart, not by ap ostentatious display of service, or by a parade of zeal for his master's honor, but by a solicitous regard to promote his wishes, and by praying to God for success upon the commission with which he is intrusted. Praying masters will frequently make praying servants, and upon such families a divine blessing will descend. The God of Abraham attends to the request of the pious steward, and the damsel allotted for Isaac comes out at evening to the very spot where the camels rested. Though the daughter of a man of wealth and rank, she is not* above the domestic cares and concerns of the family. Rebekah, the niece of Abraham, and a person of emi nent distinction, is seen " bearing a pitcher upon her shoulder," which she fills at the well. The circumstance is instructive, and shows that, in the primitive ages, nothing was considered mean which was laudable and useful. To draw and carry water may appear servile, and unbecoming in a female of high birth and expectations ; but she who can thus descend to an employment neees- ^BRf'1' ^H71I8K0MP!!HHP sary in a family, will be esteemed the more Iftll iJBRli'ii'j'I'lt^j; TsSrjMS" by the liberal and discerning. From this fflE&^p >H Iff "'! '^kJfSKp _=: picture of primitive simplicity the female ^a£^f^5s|'l ' \''lffil8F world are instructed in every aa^e to attend ^===i^ y., £jB2mttml»^~~ minutely and actively to all the concerns of family economy. Chuse. Various forms of the Egyptian vessel. The diligence and humility of Rebekah were not more amiable than her courtesy and affability. Abraham's servant, as she ascended from the well, requested a draught of water from her pitcher, and Rebekah, with true politeness, said, " Drink, my lord, and she hasted to let down her pitcher upon her hand, and gave him to drink." Not content with gratifying this request, the damsel, in a spirit of true benevolence, attended to the wants of the poor camels also, and " she hasted and emptied her pitcher into the trough, and ran again unto the well and drew water for all his camels." The sacred writer observes, that " the man wondered at her," and well he might. The winning courtesy of such behavior could not but affect any human heart with love and admiration. Graceful condescension and acts of kindness in persons of distinction will always have this effect upon persons in lower stations ; and if those who move in the more elevated circles would but consider how endearing they make themselves by a courtesy of manners and pleasantness of demeanor, it would be their chief ambition to win a praise so easily obtained. The stranger, charmed with the sweet behavior of Rebekah, felt a wish that she might prove a branch of his master's family ; and when he found that she actually ISAAC, 71 IP v 72 BIBLE BIOGRAPHY. was, he " bowed down his head and worshipped the Lord. And he said, Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and his truth : I being in the way the Lord led me lo the house of my master s brethren." . , . It is delightful to see a man acknowledging the Lord m all his ways, seeking his direction in the outset, and blessing him for the issue. The conduct ol this servant deserves to be admired and imitated by every one who believes in the supermlending care of divine Providence. He lakes no step without prayer, and he receives no tavur without praise. . . , Rebekah, on hearing the devout ascription of the stranger, ran home to inform her family that a messenger from her uncle was at the well. Her brother Laban imme diately hastened out, and said, " Come in, thou blessed of the Lord ; wherefore staudest thou without ? for I have prepared the house and room for the camels." The Camel. After the cattle were properly taken care of, refreshment was placed before the steward ; but he, who had the interest of his master al heart before bis own ease and convenience, would not eat till he had discharged his mission. How does the charac ter of the good man rise in our esteem by every new circumstance in this beautiful narrative ! He loved his master, because be knew and loved his mastei"s God. Reli gion made him a faithful and affectionate servant; and Abraham, knowing his value, placed an entire confidence in him. The family of Rebekah received the overture with willingness, but then they ex ercised no sort of authority over her inclinations. They called the damsel, and " said unto her. Wilt thou go with this man ? And she said, I will go." The free and artless reply of Rebekah comported with the general manners of that age of simplicity, and is not to be judged after the customs of modern time, when the heart is taught to con ceal its natural sentiments under an artificial guise. Eliezer was impatient to report the success he had experienced to his venerable lord, and, therefore, resisted all the importunity of Rebekah's family to tarry with them for a little time. Finding him fixed in his determination, and having nothing to allege against the motive of it, they dismissed their fair relative with a blessing. " Thou art our sister ; be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them." lftAAC. 73 Let us now turn our eye toward the tents ofthe patriarch in Canaan. Isaac, we are told, "went out to meditate, or to pray in the field at even-tide." Gen. xxiv. 63. This devotional disposition formed a leading feature in the good man's character. The circumstance here noted, though apparently simple, affords abundant matter for interesting and instructive reflection. It was probably the custom of Isaac to withdraw from the crowded tents into the neighboring fields to indulge in religious contemplation and prayer. Rural retirement is admirably calculated to compose the mind, and lo lead the thoughts into a serious channel. The stillness of the scene calms down every perturbed idea, and reduces into subjection the wildness of fancy. All nature shows sobriety, aud tends to elevate the mind, which is not absolutely vitiated, to the universal Parent, whose " tender mercy is over all his works." The " even-tide" is more peculiarly fitted to accomplish this purpose. When the glare of day is softened down into a mellow light, and the noise of labor and festivity subsides into stillness, the mind harmonizes with nature, and becomes susceptible of serious impressions and devout elevatiohs. And when meditation has revolved past mercies, has combined difficulties with deliverances, fearful apprehensions with provi dential interpositions, it necessarily leads the soul to praise and prayer. Thanksgiving for blessings produces contrition for offences, and this brings the contemplative man to prayer for grace. In viewing Isaac, therefore, as he slowly paces the field, we have an example which it will be proper and profitable to imitate. "Meditation here May think down hours to moments. Here the heart Mav give a useful lest,on to the head, And learning wiser grow without his books." — Cowfeh. While the patriarch was exercised in religious contemplation, and perhaps the thoughts ofthe new situation he was about to enter into did not pass without a share of his thoughts, he lifted up his eyes, and beheld the camels which his father had sent to Mesopotamia. ' Rebekah, on being informed that the pensive -, meditant in the field was no other than her spouse, alighted from her camel, " and took a veil and covered herself." No grace is so beau tiful or attractive as female delicacy and reserve. We have seen the fair damsel's readiness to obey the call of Providence, and to follow the dictates of her heart, with admiration; and now that she approaches the presence of her lord, she distinguishes herself by a conduct no less amiable. Some forward maidens would have been eager not only to stare at the man, but to attract his notice also, by a haughty air of affectation. Rebekah puts on a veil to hide her blushes, and descends from the camel in a spirit of humility. And " Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife, and he loved her : and Isaac was comforted after his mother's death." Thus did the Almighty, whom he served, provide a remedy for grief, and reward the dutiful affection of Isaac by a suitable comfort. But all earthly good is mixed, and accompanied with some circumstances that, by rendering faith and prayer indispensable, we may feel ourselves dependant always upon Providence. Rebekah, though beautiful, was barren. Isaac, therefore, " entreat ed the Lord for her, and she bare twins;" so gracious is Heaven, that it oftentimes rewards a patient continuance in well-doing by more than was solicited. These sons, Esau and Jacob, however, occasioned much trouble to Isaac, and that owing to an evil which is but too common even in the present day, and ever will be so while human nature is the slave of passions. "Isaac," it is said, "loved Esau, be cause he did eat of his venison; but Rebekah loved Jacob." Gen. xxv. 28. Nothing can be weaker than parental distinctions among children ; and usually the principles lpon which these partialities are formed are ridiculous. This was the case here : Oriental Veils. 74 BIBLE BIOGRAPHY. ISAAC. 75 Isaac's fondness for Esau arose from a circumstance that one should least expect would have operated upon the mind of so good a man: " he loved him because he did eat of his venison." Esau was fond of the sports of the field ; a diversion by no means un lawful, but seldom calculated to improve the mind, or to meliorate the heart. It hardens the faculties while it renders the limbs robust, and deadens the tender feel ings while it gives health and agility. There were no qualities in Esau which war ranted this partiality : on the contrary, he was resentful, ferocious, and irresolute. Rebekah, no less blameable, placed her affections upon Jacob, perhaps because he was the younger, more delicate, placid, and of a domestic turn. An incident occurred which afterward tended to increase this dissension, and made the breach between the two brothers irreconcileable. Esau, returning one day from the field, faint with the fatigues of the chase, and, according to the original phrase, nearly ready to die, requested a mess of pottage, which his brother Jacob was preparing for himself. The younger, taking advantage of his brother's condition, refused to give it him on any other terms than a transfer of the primogenitureship, and that too upon oath. Esau, regarding only his exigency, readdy yielded the birthright, ate the pottage, revived, and went his way. Thus, says the sacred writer, " Esau despised his birth-right." Gen. xxv. 34. This certainly was a more serious and important matter than ordinary readers are apt to imagine ; and the expression of St Paul, that " Esau was a profane person, who for one morsel of meat sold his birthright," (Heb. xii. 16,) implies that the renunciation had some thing of apostacy in it. The promise of the Messiah ran in the line of Isaac, and, therefore, the conduct of Esau shows that he treated it as a consideration of no value. He fell into infidelity and idolatry, through the indulgence of sensual desires, and the promise descended up on his brother Jacob, in whose family the true religion was preserved. While the family peace of the patriarch was thus disturbed, a circumstance happened which often occurred in the land of Canaan. A famine arose, and Isaac was compelled to go in quest of bread to a distant country. Itseems to have been his first intention to go down into Egypt, where his father had sough t an asylum in a like case of distress ; but the Lord appeared unto him, and warned him from taking that step, adding this promise in case of his obedience ; " Sojourn in this land, and I will be with thee and bless thee : for unto thee and unto thy seed I -will give all these coun tries ; and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries ; and ih thy seed shall all the nations of the earth be blessed, because that Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws." Isaac obeyed the voice of the Lord, and dwelt in Gerar, the capital of Philistia. But here the patriarch fell into the same guilty weakness which Abraham committed at the same place. Fearing that the beauty of Rebekah would endanger his life, he answered the men of the place, when asked concerning her, " that she was his sister." The king, some time afterward, discovering that they were man and wife, sent for Isaac, and thus sharply reproved him: "What is this that thou hast done unto us ? One of the people might lightly have lain with thy wife, and then thou shouldsi have brought guiltiness upon us. And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death." Gen. xxvi. 10, 11. With what reverence did this heathen nation regard the marriage state, and in what abhorrence was the sin of adultery held among them ! The king viewed the danger into which the equivocation of Isaac might have involved some one of his subjects, as a national concern. He dreaded that the wrath of Heaven would fall upcw the coun try, in consequence of so atrocious an offence, and therefore denounces death upon the person who should dare to be guilty of it. The favor of God eminently prospered Isaac in Philistia, "and he waxed so great in the possession of flocks and herds," that the Philistines envied him. This is the customary attendant on wealth. The men of the country could not view the prosperity of the stranger without discontent ; and though his increase did not injure them, it yet excited their hatred. Minds under the influence of this base principle are capable of any mean action. Abraham, when he sojourned in this land, had digged many wells there, to which Isaac, it seems, laid a fair claim. These wells the envious 76 B1SLE BIOGRAPHY. Philistines stopped up, and filled with earth, thus destroying the property of anothe without enriching themselves. Abimelech. perceiving the animosity which his people had against Isaac, and somewhat jealous himself of the patriarch's greatness, desired him to withdraw from the country : " Go from us, for thou art much mightier than we." Isaac accordingly quitted the place, and settled in the valley, where he digged again for the wells of his father; but the envious Philistines followed him from the city with their malice, and seized the property which had descended to him as an hereditary right. The patriarch, wearied out with their malignity, and not willing to resent the injurv he had received, removed farther, and fixed his residence at Beer- sheba, where hi? built an altar for worship, and " called upon the name of the Lord." While he resided here in peace, Abimelech, who had so ungenerously dismissed him from Gerar, paid him a visit, attended by the principal officers of his household. Isaac, surprised, and perhaps apprehensive that some evil design prompted this visit, thus accosted them : " Wherefore come ye to me, seeing ye hate me, and have sent me away from you ?" The interrogatory was sharp, but just. The Philistine chiefs re plied, that having seen him eminently the favorite of Heaven, they came merely out of esteem, and to enter into a covenant with him. Peace-loving Isaac readily con sented to the proposal; and having entertained his guests liberally,' " they rose up betimes in the morning, and sware one to another ; and Isaac sent them away, and they departed from him in peace." Thus the Lord softened the asperity of his enemies, and infused a fear of him into , their minds. So superior is innate goodness, that even the ungodly have some sense of reverence for it, and are desirous to be on good terms with the righteous. During a period of eighteen years from this event, we read of no circumstance to disturb the placid tenor of Isaac's life ; but then the peace of it was greatly imbittered by the irreligious conduct of Esau, who, without advising with his parents, took two wives from among the Canaanites, which occasioned " a grief of mind," or, as it is termed in the Hebrew Bible, " bitterness of spirit unto Isaac and to Rebekah." The patriarch knew how fearful Abraham was lest he should form an idolatrous con nexion, and therefore, animated by the same pious sentiment, he was desirous that his sons should follow his own example. But Esau, who, with his birthright had re nounced all regard to true religion, gave way to unlawful desires, and took two wives at once into a family hitherto distinguished by a scrupulous adherence to the ordi nances of Jehovah. But though his eldest son had thus openly opposed the principles of religion, Isaac continued his partiality toward him, and was desirous that the peculiar blessing of the covenant should descend upon him, with all the privileges of the primogenitureship. Finding himself, therefore, bowed down with the infirmities of old age, and likely soon to end his pilgrimage, he called for Esau, his beloved son, and gave him a charge to procure some of his favorite venison, and to dress it, as he was wont to do, promis ing afterward fo confer upon him his blessing. The motive of Isaac in this instance was very weak, and shows not only an unbecoming attachment to Esau, but one founded upon a sensual principle. His palate was pleased with the peculiar savori- ness of Esau's venison, and on that account he overlooked his heinous departure from the pure principles of Jehovah. His marriage into heathenish families was for gotten, and the doating father resolved to give his blessing, not where Providence led, but where affection and indiscreet partiality inclined him. Rebekah, who had heard the orders and promise given by her husband, resolved to counteract his design, in duced so to do by motives not at all better than those of Isaac. Full of love for her favorite son, she persuaded him to personate Esau ; and having dressed such meat as she knew was agreeable to the old man, she put the skins of kids upon his hands, and clothed him with his brother's garments, aud in that disguise caused him to pre sent the meat unto Isaac. The patriarch, being nearly blind, could not discern the fraud that was put upon him, but having some mistrust through the quickness with which his son had discharged his commission, he felt the hands of Jacob, and finding that they were hairy, like those of his favorite, he said, " The voice is Jacob's voice5, but the hands are the hands of Esau. So he blessed him." After partaking of the meat he kissed his son, and pronounced a solemn blessing upon him in the spirit of prophecy, being under the influence of divine inspiration. Jacob had hardly quitted the chamber before Esau returned, and brought ofthe venison which he had dressed, ISAAC, 77 AsAA&sm»mli'. ~0:^y*zo-:t£>*-*&-y.- ^-^s^~. . ^mA<^^^^^^^^^K.A- ;lp tpll MS m m I wm . Jr H 'ak J^e®tHt$mUffi?\ ¦y-W^:~ lift iili •-' ^ -oyyi 78 BIBLE BIOGRAPHY. according to his father's request. The old man, grieved and astonished at the cir cumstance, trembled ; and Esau, on hearing of the deception, " cried with a great and exceeding bitter cry, saying, Bless me, even me also, 0 my father !" Isaac could not revoke the terms of the blessing which he had pronounced upon Jacob. He was sensible that the whole was of divine appointment, and therefore confirmed the promise in this strong manner: " I have blessed him, yea, and he shall be blessed." The elder son, in language which one would imagine proceeded from a most tender spirit, exclaimed, " Hast thou not reserved a blessing for me ?" Isaac, who was desirous to bestow all that he could upon his first-born, without violating the direction of the Almighty, " answered and said unto him, Behold thy dwelling shall be the fatness of the earth, and of the dew of heaven from above ; and by thy sword shalt thou live, and shalt serve thy brother : and it shall come to pass, when thou shalt have the dominion, that thou shalt break his yoke from off thy neck." Gen. xxvii. 1, &c. This prophecy was exactly fulfilled ; for in the time of David, the Edomites, who were the lineal descendants of Esau, fell under the Israelitish yoke, but in the days of Joram they shook it off, and regained their independence. Esau was so exasperated against his brother for this fraud, that he formed the deadly design of assassinating him: but, as if he had some regard for the peace of his father, he resolved to put off his malicious intent till " the days of mourning for him should be ended." Rebekah, being informed of Esau's evil purpose, persuaded Isaac to send Jacob to her brother Laban, that he might take a wife from among his kin dred ; and, on dismissing him, the patriarch confirmed the benediction which he had before pronounced upon him. Esau, provoked still more at this escape of Jacob, and at the conduct of his father towards him, plunged deeper into immorality and profaneness, taking, as it should seem, out of mere spite to Isaac, one ofthe daughters of Ishmael to wife. Thus was the foolish partiality of the patriarch requited by the apostacy and licen tiousness of his first-born. How seldom do these fond distinctions answer the expec tations of the parents, or bring credit upon the motives whence they arise! Isaac indulged Esau in pursuits which were little calculated to render him a good member of society, a dutiful child, or a pious servant of God, merely because he was fond of the venison which he procured. The hunter turned out in consequence a man of lawless passions, irreligious, and, finally, disobedient. The peace of the family was broken at a time when the two sons should have vied with each other in contrib uting to the ease and comfort of their parents, and the close of Isaac's life was imbit- tered by the exile of one child, and the profane conduct of the other. But the designs and passions of men are overruled by the Providence of God, to bring to pass his own wise and gracious purposes. It was his will that the promise should run in the line of Jacob, and in the accomplishment' of it he makes use even of the weakness of Isaac and the ambition of Rebekah. Yet we are not hence to conclude that the artifice made use of by her, or the falsehood uttered by Jacob, were lawful or pleasing hi the sight of God. He loveth truth in the inward parts, and can not endure a lie even in his own servants. But from the evil purposes of men he educes good, and from their wrath he draws matter which redounds to his glory. When Isaac sent Jacob away to Padan-aram, to elude the vengeful design of his brother Esau, he had little or no expectation of seeing him any more. But though his younger son remained absent forty years, the Almighty prolonged the life of the patriarch, so that he had the satisfaction of embracing him again, and of hearing that Esau and Jacob had met and embraced each other by the way. The life of Isaac during that space of forty years is passed over in silence ; and doubtless it was not distinguished by any particular incident of moment, otherwise the sacred historian would have noticed it. But it was not passed without usefulness or enjoyment. His religious character forbids us to suppose that so good a man did not live during that time in the regular discharge of those duties which lay upon him as the head of a family, the heir of the promise, a patriarch, and a priest. In sweet communion with God he lived, and though no great variety of circumstances distin guished his life, yet his example affords a beautiful picture for imitation. His dutiful- ness to his parents holds out a charming lesson to young persons ; his piety secured him the divine favor, and a peaceable enjoyment ofthe land of promise; and his love ISAAC. 79 to his family was rewarded by seeing harmony restored after a sad breach, occasioned by his own injudicious partiality. The venerable saint, at the age of one hundred and fourscore, yielded up his spirit into the hands of the God of Abraham his father, and probably in the presence of his sons Esau and Jacob; for it is said that the two brothers united in paying the last solemn rites to their father. BIBLE BIOGRAPHY y j , j i llllln1 ' lit 1 1 I, I r'^^^S° ill I ' "WW 4 W '^^^^ ¦ i -lit 1 * :M mm ! III,,1, IR III I If JACOB. 81 JACOB. BORN IN THE YEAR OF THE WORLD, 2169 DIED, 2316. HERE is a striking variety in the characters ihand circumstances of the three illustrious fa- ' thers of the chosen people of God. In Abraham we have seen the man of powerful faith, gene rous, and intrepid. In Isaac we are led to admire the pensive,'retired, and domestic cha racter. His son Jacob presents himself to us with different qualities, and his life exhibits a number of striking incidents. Yet each of these pious men claims our veneration by an unshaken fidelity to God, by the example of virtuous life, by various prominent excellences of character, and by being the appointed means of preserving the great doctrines of religion, especially the promise of that Messiah, who was to descend from them according to the flesh, to restore the ruins of the fall. Isaac and Rebekah had been married twenty years without having a child, a cir cumstance which gave them considerable concern, especially as they relied upon the promise of an extensive line of posterity. Yet for so long a period did the Lord choose tdl'tjy the faith of the patriarch, as he had done that of his father. Isaac laid the case in prayer before God, and his prayer was more than answered : for Rebekah bare twins, who struggled for superiority, as it were, even in the birth. The first-born of these was called Esau, which signifies red, on account of his complexion ; and the other Jacob, or the supplanter. ' Jacob's Bridge (See Engraving). — This bridge takes its name (Jissr Yakoub) from a tradition that it marks the spot where the patriarch Jacob crossed the Jordan on his return from Padan-aram. But it is also sometimes called Jissr Beni Yakoub, the Bridge of Jacob's Spns, which may suggest that the name is rather derivable from an Arab tribe so called. It is about two miles below the Lake Houle. The river here flows through a narrow bed, and in a rapid stream ; and here, to very remote times, has been the high road from all parts of Palestine to Damascus. The bridge is a very solid fabric, well built, with a high curve to the middle, like all Syrian bridges. It is composed of three arches in the style of these constructions. Near this bridge, on the east, is a khan much frequented by travellers, in the middle of which are ruinsof an ancient square building, constructed with basalt, and having columns at its four angles. This is explained by the fact that the khan is built upon the remains of a fortress erected by the Crusaders to command the passage of the Jor dan. Its foundation is attributed to Baldwin IV., king of Jerusalem ; and William of Tyre states that it was erected in six months. The possession of so important a post was hotly disputed by the Moslems, and after several unsuccessful attempts, Saladm carried it by assault, and caused (it to be destroyed. The khan is the commoh rendezvous of the Caravans to and from Damascus and Acre. A guard of a few soldiers is always maintained here by the government, chiefly for the pur- pose of collecting the ghaffer, or tax paid by all Christians who cross the bridge. This tax is ordinarily about ninepence a-head ; but the pilgrims who pass at Easter, on their way to Jerusa lem, are required to pay not less than seven shillings — at least it was formerly ; but, we believe, the distinctive tax on Christians has been abolished by the Egyptian government, and that, instead of it, a general tax on laden beasts has been substituted. The Rev. R. S. Hardy only notices that — " A tax of three piastres is imposed upon every laden camel, two upon every mule, and one upon every ass. The tax was in the year 1832 farmed for 20,000 piastres." 6 82 BIBLE BIOGRAPHY. -I ¦B ¥ WmmM iiiPllfc Mil JW As these lads grew up, their dispositions and pursuits varied in the extreme. Esau, robust and impetuous, devoted his time wholly to the sports of the field ; but Jacob was " a plain man," easy in his temper, and of a domestic turn. The first won his father s affection by bringing him venison, which the old man loved ; and the other became the darling of Rebekah, by the suavity of his manners, and by his obedience to her will. _ . , Rebekah, while she was with child, went and inquired of the Lord respecting her condition, and received for answer this prophecy : " Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people ; and the elder shall serve the youiger. Gen. xxv. 23. This circumstance accounts plainly for that partiality which she had for Jacob, and tor the steps she took in his behalf to wrest the blessing from his brother. But evil is not to be done that good may come of it : and though Isaac was blameable m acting from mean motives against the divine direction, yet Rebekah stands justly reproachable for putting a deception upon him, and teaching Jacob the art of low cunning and equivo- The first particular in Jacob's life does not present us with a very favorable feature in his character, at least in appearance. He was one day employed in dressing a dish of pottage of peculiar savoriness. The circumstance, perhaps, may be deemed by some superficial, observ ers as mean and unworthy, beneath the person of whom it is recorded, and as far below the dignity of his tory. But this objection will only s show the futility and emptiness of = hypercritics, who lose sight of the i simplicity of early ages, and judge J ofthe manners of men, and of the s style of writing in all ages, by one | rule, fashioned according to modern I customs. This incident in the story 3 of Jacob is one of those minute beau- ' ties which, in the crowd of events, | recorded in the Bible, we are apt to pass over without notice. Men of the greatest eminence in those times were not above employments of this kind, and the Grecian poet places his most favorite heroes in similar situations. Esau, on his return from hunting, finds his brother thus exercised, and, being fa tigued and hungry, begs a mess of pottage with great earnestness, saying, at the same time, that he " was faint." The boon requested was trivial, and the condition of Esau ought to have excited the compassion of Jacob ; but he, taking advantage of his eager ness, refused to grant it, except on the condition of his relinquishing to him the birth right. We cannot approve of this conduct in Jacob, though the grovelling spirit of Esau deserved punishment. He could not but know the tenor of the divine promise, and the consequent privileges which were attached to the primogenitureship. To be a patriarch included priesthood and sovereignty; but Esau appears to have lost all con cern about religion, and as to legitimate rights he cared little for them, provided he could lead a roving and an independent life. His answer to Jacob implies a contempt for that which he ought to have regarded as a sacred privilege ; and Esau said, " Be hold I am at the point to die, [or ready to famish,] and what profit shall this birthright do to me ?" He accordingly sold his birthright unto Jacob, and confirmed the sale by a solemn oath. Rebekah had impressed the value of this birthright upon the mind of her favorite son from his infancy, and encouraged him to obtain it by any means. She moreover was intent to secure for him all the benefits attached to that privilege, and no doubt endeavored to bring her husband to acknowledge Jacob as his heir. But Isaac, though Egyptian Culinary Vessels. JACOB. 83 acquainted with the declaration of Heaven respecting his two sons, that " the elder should serve the younger," was very unwilling to deprive Esau of his claim. He re solved upon giving him the blessing, which, in fact, was to transfer over to him the patriarchal authority ; but herein we have already seen, in the life of Isaac, his design was frustrated by the craft of Rebekah, and the deception of her favorite son. In the conduct of Jacob there is much to pity and much to censure. He had some repug nance to the fraud, mixed with fear lest his father should discover it. Rebekah, how ever, was resolved not to be diverted from obtaining her long desired object, and over came, by her entreaties, all his scruples. Jacob's interview with his aged father pre sents us with some awful incidents. When Isaac asked how it was that he had found the venison so quickly, he answered, " The Lord thy God brought it to me." A false hood is at all times odious and shameful, but when it is covered with a religious pro fession it becomes detestable. It was a shocking profanation of the name of God to allege it in support of a vile fraud ; but Jacob then knew nothing of real religion. He had the words of piety at command, and also an outward appearance of it, but an ac quaintance with the Almighty as " his God" was yet wanting. But from crooked and strange things Providence produces good, and makes even the weaknesses and follies of men conducive to the most important and beneficial purposes. Isaac's sensuality was rightly punished, and his unjustifiable partiality received a severe mortification by the means which he adopted to gratify his appetite. , Had he not been so anxious about his favorite venison, Rebekah would have wanted an opportunity to contrive this specious artifice; and though she probably might have succeeded by other means, yet the peace of his family would not have been so materially injured. Isaac little thought that he was counteracting his own wishes, while he was pronouncing over Jacob a blessing in these solemn words : " 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. It was an exact prophecy of the greatness to which the line of Jacob should arrive, and the latter part reminds us of another character who, without designing it, and even contrary to his wish, pronounced the same execration upon the enemies of Jacob. When Balaam stood upon the top of Peor, attended by the king of Moab and his courtiers, God compelled him to deliver this declaration respecting Israel : " Blessed is he that blesseth thee, and cursed is he that curseth thee." Numbers xxiv. 9. But the patriarch and the diviner are no otherwise to be compared. Isaac's fond ness for Esau may be attributed to parental weakness; though even herein he was to be blamed, for he was not ignorant that a divine voice had assigned the priority to Jacob. The course of Providence is not to be altered by human devices ; and ihe crimes of men will be overruled to effect what divine wisdom has planned. But fraud and injustice will meet with punishment in some shape or other. Esau, deprived of the blessing, is filled with so much anger against his brother, that he makes no scruple of openly avowing his intention to murder him. Rebekah, on being informed of -Esau's sanguinary intent, feels a natural anxiety for the safety of her beloved child, and immediately adopts the prudent resolution of sending him away privately to her brother in Mesopotamia. She communicates her design to Isaac, but urges as a motive for it her apprehension lest Jacob should copy his brother's example, in taking a wife from a Canaanitish family. The patriarch acquiesced in her proposal, and call ing Jacob, he " charged him, saying, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel, thy mother's father, and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful and multiply thee, that thou mayest be a multitude of people : and give the blessing of Abraham to thee, and to thy seed with thee, that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham." Here Isaac evidently yields to the conviction that Jacob was destined by the Almighty to be the heir of that precious promise which he had received as a sacred deposite from Abraham; and, therefore, he transfers it to him in ihe same explicit terms in which it was originally given from above. Esau, on being made acquainted with the departure of Jacob, and the affectionate manner in which Isaac had dismissed him, and that the ostensible motive for thi*> S4 BIELE BIOGRAPHY. journey was to procure a wife in Padan-aram, immediately went unto Ishmael, and took his daughter Mahalath to wife, because he knew it would grieve his father. We turn our eyes now to the solitary wanderer, travelling on foot in a trackless desert toward Haran. His going without attendants is easily to be accounted for, from the fearful concern of his mother, lest Esau should acquire a knowledge of his route. Thus the guilty conduct both of mother and son was justly punished ; she who was so eager to secure the inheritance for her favorite, is under the necessity of sending him forth as an exile into the wide world ; and he who could meanly take advantage of his brother's necessity, is made to suffer hunger and fatigue in the wilderness. But God has gracious designs toward Jacob, and in the depth of his distress makes him self known unto him, as he had unto his fathers. The shades of night begin to close upon the traveller, and no place of rest appears in view. There is not even a friendly cave at hand, beneath whose covert he can take shelter during the hours of darkness and danger. But the " shepherd of Israel neither slumbers nor sleeps ;" he keeps his faithful servants, in the night as well as in the day, beneath the shadow of his wing. Jacob, fearing to proceed farther, looks around him for some place to rest himself till the morning, and fixes upon a spot called Luz, which signifies an almond-tree, from the abundance of those trees which grew there abouts. Here he took up his lodg ing, and chose a stone for his pillow. The situation and accom modations were very uncomfort able, yet the traveller, overpowered with fatigue, soon closed his eyes in sleep. While he lay in this place his mental eye was favored with a vision the most remarkable upon record. A ladder was set upon the earth, the top of which reached to heaven, and the angels of God ascended and descended upon it. On the summit appeared the divine Majesty, or the visible symbol of God's presence, in a manner indescribable, whence is sued a voice assuring Jacob of his protection, and confirming to him all the promises which had been made to Abraham and to Isaac. A Jewish commentator of emi nence has given us the following ingenious and just explanation of this glorious vision. " The ladder represents divine Providence, which governs all things, and particularly now directed Jacob in his journey, every step wherein was under the divine direction. Its being placed upon the earth signified the steadfastness of Providence, which nothing is able to shake. The top of it reaching to heaven shows us that it extends itself all the world over, to everything great or small, high or low. The several steps in the ladder signify the various motions of the divine power and wisdom. The angels which went up and down are the great ministers of God's providence, by whom he manages all things here below, and who are never idle, but always in motion to succor and assist the servants of God. Their ascending shows their going to receive the divine orders and commands, and their descending the execution of them. Or, to speak more particularly of Jacob's present condition, one signified their safe conduct of him in his journey to Padan- aram, and the other their bringing him home again. Above the whole appeared the Aimighty, as the immoveable director of all events ; from whom all things proceed as the first cause, and return as the last end." Almond Tree, (Amygdalus Communis.) JACOB. S5 When Jacob awoke, the awful impression of this vision remained perfect in his mind. He had received a manifestation of the divine presence, and he felt a holy dread at the idea that this was the peculiar place where the Majesty of heaven held communion with the earth. Though ihe visitation was full of love and promise, yet there was something in it so awful and tremendous that it made Jacob afraid, and he " said, How dreadful is this place ! This is none other than the house of God ; and this is the gate of heaven." Gen. xxviii. 17. Now if such merciful communications between God and man are awful, and fill the souls of the righteous with " fear and trembling," how shall the ungodly and sinners abide the visitation of the Almighty ? How will they appear when the descending Majesty of heaven shall come in judgment, seated in the clouds, and surrounded by millions of glorious angels ready to execute his commands ? Let this solemn consid eration have a deep impression upon our minds, and make us earnest to secure the divine favor while the ladder of mercy, or the redemption wrought out for us by Jesus Christ, remains open to admit sinners into the " gates of heaven." Jacob, in a grateful and devout spirit, consecrated this favored spot by setting up " a stone for a pillar" upon the top of some other stones which he had gathered into a heap, as a monument of God's mercy to him. This place he called Bethel, which signifies the " house of God ;" and to render the consecration of it complete, he took oil and poured it thereon ; a ceremony very remarkable, and afterwards admitted into ; the ritual of Moses. Prophets, priests, and ! kings were all anointed with oil among | the Jews, as types of Messiah, which word, as well as its correspondent Greek one, Christ, signifies the Anointed. Hence : it is that the psalmist, prophesying of the Redeemer, thus describes him : " The Lord thy God hath anointed thee with the oil of gladness above thy fellows." Ps. xiv. 7. The next religious act which Jacob performed at this consecrated place was a solemn vow, that if God would protect and preserve him in his journey, so that he might return back to his father's house, he would suffer no idolatry in his family, and that this spot where the pillar stood should be dedicated to the worship of the living God, to whom also the tenth of his property should be devoted. From hence Jaeob set forward with a gladdened heart toward Mesopotamia, and we read of nothing else that befell him till he came to the well of Haran, where he met with some shepherds tending their flocks, of whom he inquired concerning his uncle. " And he said unto them, Is he well? And they said, He is well : and behold, Rachel his daughter cometh with the sheep." While he was thus conversing with the shepherds, his cousin drew near to the well with her flock, and Jacob instantly, with a natural politeness and affection, went " and rolled the stone from the well's mouth, and watered the flock of Laban, his mother's brother." Gen. xxix. 9, 10. The incident is beautifully picturesque. The female characters in this early part of the Scripture history are all represented as engaged in domestic employments, when they are brought into particular notice. Sarah, at the entertainment of the angels, made cakes with her own hands, and baked them upon the hearth ; Rebekah was discover ed by Eleazer in the act of drawing water for her brother's household; and Rachel, the beautiful and beloved wife of Jacob, appears first tending her father's sheep. What an instructive lesson do not these instances afford to the fair sex, not to be above those employments which are eminently adapted to render them "helps meet for their husbands." In the early ages, and among the most enlightened people, females of the highest rank applied themselves to domestic occupations, and were not ashamed to be found at the loom and the distaff. Was Rachel hurt at being discover ed in the dress of a shepherdess by Jacob ? or did he think the less favorably of bis The mode of anointing an Egyptian King, drawn from the representations most commonly found on the an cient monuments. 86 BIBLE BIOGRAPHY. MP" .'¦" ' -Lv ' .JltfiBl ftipp;;p; :"-:;;j^^H fftil^^i "¦¦nL HKW A P1LLAB IN THE WH.DEKSXSS. Genesis, xxxv. 20. Dent. xi. 3 Judges, ix. 6. Sam. xviii. is. ' Isaiah, xix. 19. JACOB. 87 fair cousin in meeting her thus at the well of Haran? On the contrary a mutial affection appears to have been excited by the interview, and the obliging gallantry of the stranger, no doubt, made a favorable impression at once upon the heart of Rachel. But when the ebullitions of joy at this meeting brought grateful tears from his eyes, and he discovered himself to her as the son of Rebekah, Rachel, full of eager gladness, ran home to inform her father, while Jacob remained in charge ofthe flock. Laban, on hearing that his sister's son was arrived, ran to meet him, and welcomed him to his house with great apparent affection. Jacob honestly informed his uncle of all that had passed in his father's family, and, consequently, the reason of his coming to Padan-aram, at the same time offering to abide there as his servant. Laban readily accepted this tender of service, but insisted on paying him wages, saying, "Because thou art my brother, shouldest thou, therefore, serve me for naught?" That love which had taken possession ofthe heart of Jacob towards Rachel prompt ed him to make an offer of serving her father for her seven years. The old man, cov etous enough, saw through the advantages to be made by such a bargain, and took Jacob at his word. There was a striking difference between the courtship of Isaac and Rebekah, and that of Jacob and Rachel. Eleazer, the prudent and indefatigable stew ard of Abraham, intent upon his master's present happiness, brought the contract to an issue directly ; but Laban, seeing that Jacob was more timorous and easy to be imposed upon, contrived to bind him to his service, and to make it seem a favor bestowed. Jacob, however, was satisfied in serving seven years for Rachel ; and " they seemed unto him but a few days, for the love he had to her." Love makes time fly swiftly in the presence of the object beloved, and supported by a. consciousness of being equally esteemed in return. Jacob had constant opportunities of seeing and admiring the amiable qualities of Rachel, and he anticipated with delight the approaching day when he could honestly claim the precious reward of his services. With what pleasure did he observe the period shorten which was to put him in pos session of his first love ; and with what satisfaction did he find his individual affairs prosper, which gave him a fair prospect of being able to maintain his family indepen dent of his uncle. When the seven years were elapsed he demanded the fulfilment of the contract, to which Laban assented, and made a great feast in honor of the nuptials ; but in the evening the crafty knave placed Leah, his eldest daughter, in Jacob's bed, and he knew it not till the morning. On discovering the cheat which had been put upon him, and which fitly recompensed him for the trick he had played upon his father, he remonstrated with his uncle, and said, " What is this that thou hast done unto me ? Did I not serve with thee for Rachel ? Wherefore hast thou then beguiled me ?" The other could only urge in his excuse that " it was contrary to the custom of the coun try to marry the younger before the first-born," though, if it was so, he should have mentioned il, as an honest man and a considerate father, when Jacob's proposal was first made. But Laban had more regard for his own interest than for the rules of rec titude, the welfare of his nephew, or even the peace of his own children. He was sensible of the value of Jacob to him, seeing that his affairs had prospered mightily since his arrival, and, therefore, he contrived this expedient to retain him in his service. Well knowing that love will make large sacrifices to attain its object, he offered Jacob to give him Rachel also at the end of the week, on condition of his serving him another seven years. Jacob consented, and served Laban seven other years for Rachel, " whom he loved more than Leah." But this conduct of Jacob was not pleasing in the sight of God, and therefore he caused Leah, the despised, and, according to the Hebrew phrase, hated Leah, to be fruitful while Rachel remained barren. Polygamy was not from the beginning, and certainly never had a divine sanction ; and though good men fell into the bad practice, yet it was generally followed by circumstances which show ed divine displeasure. The peace of Jacob's family was soon disturbed. The fertility of Leah excited the jealousy of Rachel, and she at length forgot religion, decency, and respect for her husband, by saying, " Give me children, or else I die." Jacob's reply was natural and proper, but it was expressed in passion: " And his anger was kindled against Rachel, and he said, Am I in God's stead, who hath withheld from thee the fruit of thy womb?" Gen. xxx. 1, 2. The good man had not lost his love for Rachel, though he was angry, but he trembled at the impiety of her demand, seeing that the difference between her and Leah was manifestly of divine appointment. Rachel, however, is determined upon obtaining her ends by some means or other 88 BIBLE BIOGRAPHY. JACOB. 89 and, therefore, gives Bilhah, her handmaid, to Jacob, thinking to obtain children by her. This concubine did accordingly bear two sons, whom Rachel called Dan and Naphtali. To judge of the practice of ancient times is somewhat difficult, and this, among others, appears to have been so common as to excite no censure. It was adopted by Sarah, in the case of Hagar; and Leah, copying her sister's example, gave Zilpah, her handmaid, to Jacob, by whom he had two sons, Gad and Asher. But though the objects desired were obtained, yet the comfort of the family was wretchedly broken thereby. Jarring interests produced much dissension, and Jacob experienced vexation in the very quarter where he had looked for happiness. They who carve for themselves in the affairs of life without consulting the divine will, must not be surprised at meeting with crosses and troubles in the enjoyment of their eager pursuits. Poor Jacob has not only care and labor in Laban's family, but a weight of domestic trouble upon his head, through the feuds and jealousies of his wives. Leah bears six sons and a daughter to Jacob, but every addition to his family only serves to irritate the mind, and to provoke the complaints of Rachel. At length Providence, which had designs to accomplish of the greatest importance, caused Rachel to be the joyful mother of a. son, to whom, in the fulness of her heart, she gave the name ot Joseph, saying, " God hath taken away my reproach, and the Lord will add unto me another son." Gen. xxx. 22. About this time, it seems, the term of Jacob's servitude ended, and we cannot won der at the desire which he expressed of returning home to his native land. His family was multiplied, and God had blessed his industry in proportion to the increase of his cares. It was, therefore, natural for him to think of establishing himself in his own country. But Laban was not. so willing to part with him. The greedy old man perceived that his affairs had prospered exceedingly since Jacob had been with him, and he could not but acknowledge the fact. " If I have found favor in thine eyes," says he, " tarry, I pray thee : for I have learned by experience that the Lord hath blessed me for thy sake." After much solicitation, Jacob consented to remain, on condition of receiving, as his hire, that part of the produce of the flocks which should be " ring-streaked, speckled, and spotted." Laban gladly consented to the proposal, thinking that these would cer tainly be but few in number, judging only by past experience, and from his long acquaint ance with the qualities of cattle. The flocks were accordingly separated, those ofthe description mentioned in the contract being removed by Laban's sons to the distance of three days' journey ; a precaution which shows that the owner was determined his son-in-law should possess as little advantage as possible. But Jacob, instructed from above, " took rods of green poplar, and of the hazel and chestnut tree, and peeled white streaks in them, and made the white appear which was in the rods." These he set in the watering-troughs when the flocks came to drink, so that the flocks conceived, and brought forth cattle ring-streaked, speckled, and spotted. But, it is added, that Jacob took care not to place the rods before the feeble cattle, only in the way of the best, so that " the feebler were Laban's and the stronger Jacob's." By this device " he increased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses." Thus the ungenerous, mercenary, and deceitful Laban was pun ished at last, even by his over-eagerness after riches; for it was not a regard for Jacob, it was not any affection to his daughters and his grandchildren, it was not any reli gious or moral principle that led him to solicit Jacob's continuance ; but it was a sordid and selfish wish to avail himself of that worldly blessing which he saw resting upon his son-in-law's endeavors. The old miser thought, no doubt, that Jacob's offer was a very foolish one, and pleased himself much with the advantage which he should derive from it. But when he saw that the most beautiful of his flocks brought forth nothing but " speckled and spotted young," his envious heart was corroded, and his countenance soon indicated the dissatisfied state of his mind. His sons likewise, who appear to have inherited all the meanness of their father's temper, began to murmur at the success of Jacob, and they said, " He hath taken away all that was our father's ; and of that which was our father's, hath he gotten all this glory." Gen. xxxi. 1. The condition of Jacob was now more critical than it had hitherto been. He was surrounded by a set of jealous and vengeful relations, who hated him for bis pros perity, and who probably were not averse to any violent measures that could be adopted against him. In this state he applied, where every person should, to God in 90 BIBLE BIOGRAPHY. Jacob watering his Flock. JACOB. 91 prayer. It is pleasing to see that the increase of worldly good has not made Jacob unmindful of that merciful Being who visited and comforted him when he was a lonely Wanderer in the wilderness. If the divine direction and support were necessary to him in that forlorn condition, how much more so is it now, when he is exposed to numerous temptations arising from the cares of a large family, a prodigious accumu lation of flocks and herds, and, above all, when he is assailed by the calumnies, re proaches, and threats of his envious brethren ! But Jacob applies to his God before he will take any step in this trying exigency ; and he receives this command and promise : " Return unto the land of thy fathers, and to thy kindred ; and I will be with thee." No man ever consulted the direction of Heaven without feeling the advantage of it. Jacob has now a sure dependance, and therefore, calling his wives Leah and Rachel, he relates to them the injurious treat ment which he had met with from their father, and the divine vision which he had received to " return unto the land of his kindred." The reply of the woman shows still more explicitly the sordid and unnatural dis position of their father, and they said unto Jacob, " Is there yet any portion or inherit ance for us in our father's house ? Are we not counted of him strangers ? for he hath sold us, and quite devoured our money." What a dreadful thing is it that the desire of riches should prevail over all the honorable and tender principles of nature ! The miser neither loves nor is beloved of any. He has none of those sweet sensations which prompt to the exercise of benevolence, but turns every circumstance and connexion to selfish gratification. Even parental affection is absorbed by the love of riches : and children shall be sacrificed, at least their happiness, to the golden image with more than religious earnestness. Laban cared nothing for the comfort of his daughters, but, on the contrary, abandoned them almost to prostitution to add a little more to his large possessions. Not only so; but without any concern for them or their little ones, he robbed them of their portions, and their husband of his lawful wages. Who then can pity Laban, or who, after contemplating his conduct, can blame Jacob, either for the device he adopted, or for his hasty departure from Haran ? While Laban was gone to shear his sheep, Jacob took his wives and his children, and " all that he had gotten in Padan-aram, to go to Isaac his father in the land of Canaan." The good man was very scrupu lous to take nothing with him but what was honestly his own ; but Rachel, less par ticular, made free with her father's images. On this subject much speculation has been formed, and many ingenious inquiries have been made. That Laban had a knowledge of the true God there can be no doubt, because he owns him by his name Jehovah, the God of Abra ham, and the God of Nahor, and the God of their father; but then it was a mere nominal profession, without any real affection. This is evident from his character; and it is farther evident from this circumstance of his keeping Teraphim, or the images of the gods of the country, similar to what the Romans afterward called Lares, or household gods. But why Rachel should take these things away is a matter of surprise. Some will have it that she did it out of zeal, and to deprive her father of his idolatrous objects. This, however, is not so probable as that she had some tincture left of the superstition of the country, and considered these teraphim as a sort of oracles, which might be safely consulted in times of difficulty. The flight of Jacob was so dexterously managed, that three days elapsed before Laban was informed of it, on which he im- [Tmufmmij 92 BIBLE BIOGRAPHY. JACOB. 93 L&ban searching for his Idols. 94 BIBLE BIOGRAPHY. mediately collected a body of bis relations, and set out in pursuit of the fugitive. No doubt his intention was either to bring him back by force, or to put him to death ; but God, who watched over his servant, and commanded him to adopt the measure which he had taken, appeared to Laban in a dream by night, and warned him against the slightest injury to Jacob, either in word or deed. The next morning Laban overtook his nephew in Mount Gilead ; where he pitched his tent, and resolved to spend the time usually allotted to rest. As soon as they met, the hoary hypocrite began to put on a friendly guise, and to remonstrate with him on the abruptness of his departure. The divine interdict, however, pressed powerfully upon his mind, and he was afraid to disobey it ; but though he could not injure Jacob, he would fain accuse him of act ing ungratefully. His language is artful, and, without considering the character of the man, it might appear just ; but Satan himself can argue well, and put on the appearance of innocence. "And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives taken with the sword ? Wherefore didst thou flee away secretly, and steal away from me ? And didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp ? And hast not suffered me to kiss my sons and my daughters ? Thou hast now done foolishly in so doing." Gen. xxxi. 25, &c. All this might lead an inexperienced bystander into a belief that Laban was a very kind- hearted father, and that Jacob had acted toward him in a very rude and ungrateful manner. But Laban knew well enough that fatherly affection had no influence upon his mind in thus hastening after Jacob. The truth will come out at last, whatever craft may be used to disguise it ; and therefore Laban, perhaps unwittingly, adds, " that it was in his power to hurt his nephew at that moment; but,, says he, the God of your father spake unto me yesternight, saying, Take heed that thou speakest not to Jacob either good or bad." After this declaration of his belief in the true God, who would expect that his very next inquiry should be after his idols ? Yet so it is : " Though thou wouldsl needs be gone," says he, " wherefore hast thou stolen my gods ?" He dreaded the power of the God of Jacob, but still harbors a close affection for wretched images which could not protect themselves. Jacob firmly but modestly pleads his excuse, and spurning at the mean charge of having robbed Laban of stuff which he abhorred, bids him make a strict search throughout all the tents. On coming into that where Rachel was, she artfully excused herself from rising to salute her father, it " being with her after the manner of women," but the fact was, the teraphim were concealed beneath the furniture on which she sat. The inquiry being ended, and no gods to be found, Jacob conceived himself warrant ed in expostulating with Laban on his ungenerous, suspicious, and unnatural conduct. A nobler speech can hardly be found anywhere, than that of the honest patriarch on this occasion. "And Jacob answered and said to Laban, What is my trespass, what is my sin, that thou hast so hotly pursued after me? Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? Set it here before, my brethren and thy brethren, that they may judge betwixt us both. This twenty years have I been with thee ; thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee, I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Thus I was : in the day the drought consumed me, and the frost by night ; and my sleep departed from my eyes. Thus have I been twenty years in thy house ; I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the fear of Tsaac had been with me, surely thou hadst sent me away now empty ; but God hath seen mine affliction, and the labor of my hands, and rebuked thee yesternight." To these allegations Laban could make no reply. He seems to have been con founded and softened by the honesty of Jacob, and, therefore, proposed to enter into a covenant with him on that spot, according to the custom of the age. Jacob readily consented, and set up a heap of stones, with one upright in the midst as a pillar. Then Jacob offered sacrifice upon the mount, and afterward all parties partook of a feast„in the nature of a covenant of peace and of amity. Early the next morning Laban took leave of his sons and of his daughters, and returned homeward, while Jacob, full of joy and gratitude, hastened on toward Canaan. JACOB. 95 o 6' i ^mm^m&'^'o^X^^iMAi 9dm.mA ' 4>;.„pv;*#-^ -'|;p*.V;p.i'; 'd! ¦ ilpi; :':;.: : .-Vi tp i«Hiisr «9tIII ;, JHPf ftwlk ift1 Mr 96 BIBLE BIOGRAPHY. He had scarcely quitted Mount Gilead before he was met by the angels of God, and, on account of their number, he called the place Mahanaim, which signifies two hosts. Those heavenly messengers appeared, doubtless, to assure him of the divine favor and protection, and the name which he gave to the spot indicates his belief that their mission had his safeguard for its object. Indeed, at this moment he stood in need of the interposition of Heaven, for he Was approaching the residence of his brother Esau, who was become the head of a numerous and powerful people. Jacob naturally concluded that the resentment of Esau was not so entirely subdued as that no sparks of it remained ready to flame into fury if they should chance to meet. He knew that the injury which he had done to his brother was great, and heightened by many aggravating circumstances, on which account he could not but fear that an advantage would be taken to revenge the whole Upon him now he was returning homeward through his territory. To conceal his march was impossible, for his retinue was large and his progress slow. He had recourse, therefore* to an expedient which was prudent and conciliating. He sent messengers before him to announce his approach, and to deliver a summary account of himself and his proceedings in the most respectful terms. When the messengers returned to Jacob, they informed him that they had delivered the message, but that Esau, instead of sending an answer by them, was coming himself to "meet him, and four hundred men with him." This intelligence greatly alarmed Jacob, for he had no doubt that his brother had hostile designs against him, since he was coming with so powerful a tram. To make the best, however, of his circumstances, he divided his train into two companies, saying, " If Esau come to the one company and smite it, then the other company which is left shall escape." In this trying situation he addressed the following prayer to Heaven, at the close of which he modestly urges that promise upon which he had been enabled to encounter so many perils hitherto : " 0 God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy country and to thy kindred, and I will deal well with thee : I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant : for with my staff I passed over this Jordan, and now I am become two bands. Deliver me, I pray thee, from the hand of my brother-, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy Seed as the sand of the sea, which cannot be numbered for multitude." When he had ended his prayer, he quitted his camp, and prepared some valuable presents of cattle, -rirhich he sent in front of his company, with orders to the servants who had the charge of them, that if they were asked to whom they belonged their answer should be, " They be thy servant Jacob's ; it is a present Unto my lord Esau, and behold also he is behind us." Having thus sent forward his present "as a peace- offering, Jacob arranged the remainder of nis train in excellent order, reserving, how ever, his beloved Rachel and her son Joseph in the rear, that if his brother should come as an enemy they might have some chance of escaping. The whole procession being safely passed over the Jabbok, a small river which falls into the Jordan, Jacob remained behind, most probably employed in prayer and sup plication. While he was thus alone he was encouraged by an angel in human form, whom at first, probably, he took for one of Esau's attendants, and with whom he wrestled till the dawn of day. Through the whole of this extraordinary contest the strength of the patriarch was so great that the angel prevailed not, insomuch that at last " he touched the hollow of Jacob's thigh, so that he halted. When the morning came the stranger said, Let me go ; and he said, I will not let thee go except thou bless me." By this it seems he had now discovered the supernatural quality of his antago nist, and therefore in faith claimed his blessing. The angel, in reply, asked his name, which he changed to Israel, signifying a mighty prince, or a prince with God, and the reason is added, " For as a prince thou hast power with God and with men, and thou shalt prevail." Jacob was desirous of knowing the name of this wonderful being, but the other checked his curiosity, by saying, " Wherefore is it that thou dost ask after my name ? And he blessed him there." On the departure of the angel the patriarch, filled with grateful astonishment, called the place where this memorable interview happened Peniel, " For," says he, " I have seen God face to face, and my life is preserved." Gen. xxxii. 30. JACOB. 97 98 BIBLE BIOGRAPHY. The design of this conflict was to strengthen the faith of the patriarch, and to assure him that he had nothing to fear from his brother Esau. Before he met the angel, his mind was greatly distressed with apprehensions: but now he is cheered, and satis fied that the " shield of Abraham" is his defence also. The prophet Hosea gives this comment upon the circumstance : " By his strength Jacob had power with God : yea, he had power over the angel and prevailed ; he wept, and made supplication unto him." Hos. xii. 3, 4. When the sun was up " he halted," and on that account " it became an established custom among the Israelites not to eat of the sinew which shrank, which is upon the hollow of the thigh." On the same day he met his brother, to whom he paid the re spect which, in those days, was customary to sovereign princes, "bowing himself to the ground seven times." Esau's heart was melted into tenderness on perceiv ing his brother. Resentment gave way to the feelings of nature, and he fell on his neck, and kissed him, and they wept. He who blessed Jacob in the way, touched the heart of Esau, and changed his evil purposes into love and kindness. The once di vided brothers unite in tender em brace; and they who separated years ago, under circumstances the most unfavorable and unsocial, now meet in affection and weep for joy. The dismal fears of Jacob are dispersed, and the angry pas sions of Esau are lost. " Oh how good and how pleasant it is for Persian bowinq before the Kino. brethren to dwell together in unity !" Ps. cxxxiii. 1. What a beautiful and what an instructive picture is this ! How does it reproach the unbrotherly conduct of those persons, who, for petty causes, for trifling affronts, or through mercenary motives, en tertain resentment against their nearest relations ! Esau had some grounds for reprov ing Jacob, but no sooner does he see ^.,*m*^ him than the tide of natural affec tion rushes upon his heart, and all hatred and all malice are obliterated at once. Mutual civilities and pre sents having passed between the re conciled brothers, they separated, Esau returning to his residence in Mount Seir, and Jacob journeying to wards Canaan. When the latter arrived at a favorable situation, about, five miles from the eastern bank of the Jordan, he made prepar ations for some stay there, by build ing for his own household one of the easily constructed houses of that time, with numerous sheds or booths for his people and cattle. From this circumstance the site took the name of Succoth, or booths, which was continued to a town built in a later day on that spot. Booths ob smds. JACOB. 99 100 BIBLE BIOGRAPHY. After this he removed to the neighborhood of Shechem, where he purchased a field for a hundred pieces of money. At this place he resolves to settle, and, accord ingly, erected an altar for divine worship, which he dedicated to Gob, "the God of Israel." But human comforts are uncertain, and when a man has, in his own imagination, conquered the principal difficulties of life, and attained "a place of rest" for the remainder of his days, an unexpected evil will arise and destroy a%his pleasing expectations. Jacob has got a house and an estate in the land of promise, but in the midst of the satisfaction thence arising, a keen stroke of domestic affliction attacks him, and he is forced again into a pilgrimage state. His daughter Dinah, attracted by the gayeties of Shechem, went thither at the celebration of some great festival, which probably was of an idolatrous kind. This is the account of Josephus, and it is a natural illustration of that given in the sacred text, where it is said, that "she went to see the daughters of the land." Those females were idolaters, and it did not become the daughter of Jacob to solicit the acquaintance of such persons. There could be no chance of doing any good among them ; but there was too great a probability that her own manners might be contaminated by their conversation. The curiosity of Dinah was fatal to her own peace, and to that of her venerable father. The son of Hamor, king of Shechem, became enamored with her charms, and, giving way to licentious passion, he carried her off, and wrought her disgrace. After this violence he probably repented of the act, and desired his father to mediate with Jacob, that he might obtain her for a wife. Hamor condescended to the request of his son, and proposed the matter to Jacob; but the brothers of Dinah took up the cause of their sister, and would not consent, unless the prince and his subjects changed their religion, and became circumcised. To this Hamor and his people agreed ; and there appeared every sign of an honorable termination of this unhappy affair. But the whole was an abominable artifice of Simeon and Levi, Jacob's sons, who, with a chosen band of servants and friends, entered the city in the night, and put all the males to the sword, Hamor and his son not excepted. After they had committed this atrocious crime, and plundered the place, they carried off their sister in triumph, and returned to their father, who was struck with grief at the horrid deed, and justly feared that it would rouse all the inhabitants of the land against him. So deep, indeed, was the impression made upon his mind of this trans action, that he remembered it upon his death-bed, and expressed his resentment of it in terms that amounted to an execration of the perpetrators. " Simeon and Levi are brethren, instruments of cruelty are in their habitations. 0, my soul, come not thou into their secret ; unto their assembly, mine honor, be not thou united ! for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce ; and their wrath, for it was cruel : I will divide them in Jacob, and scatter them in Israel." Gen. xlix. 5, 6, 7. It was natural for Jacob to apprehend that a confederacy wojild be formed among the Canaanites against him; tut "the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." From this place the patriarch moved, at the divine command, to Bethel ; but first he resolutely purged his family of all their idols and fragments of superstition which they had picked up in their communion with the heathenish tribes. These things he broke to pieces, and hid them under an oak near Shechem, because, say some of the Jewish commentators, he had not time wholly to destroy them, being in haste to obey the injunction he had received from God. Does not this little incident tend to throw some light upon the judgments with which the good man had lately been visited ? Should not a pious worshipper of the true God, and one to whom had been given such gracious manifestations, have been more careful of the principles and conduct of his household ? Ought Jacob to have permitted superstitious images and Canaanitish fashions in his family, the tendency of which was to corrupt the minds and to alienate the affections of his family from the God of Abraham ? It seems from this act of Jacob, on his departure from She chem, that he was conscious of having acted improperly, and that he had been guilty of too easy a compliance with the vain desires of his wives and children. Having fulfilled this duty, he sets out for Bethel, the ever-memorable place where, when he fled from the angry face of his brother Esau, he experienced the goodness of the Lord, and received that gracious promise which he had seen eminently fulfilled. JACOB. 101 Jacob at Bethel. On the patriarch's arrival in Bethel the Almighty renewed his covenant with him in person, and Jacob erected a pillar there to com memorate this circumstance, and consecrated the same, by pouring oil thereon. Here Debo rah, the nurse of Rebekah, died, and was buried beneath an oak, which was called the oak of weeping, to express the sorrow occa sioned by the loss of a faithful domestic. This was the prelude to a more distressing event, and to a mourning far more grievous ; for, as they journeyed from Bethel, Rachel was taken in labor, and died, leaving an infant son, to whom, as she was expiring, the tender mother gave the emphatic name of Ben-oni, the son of my sorrow, but his father afterward altered it to Benjamin, the son of my right hand. After he had committed the remains of his beloved spouse to the earth, and erected a pillar of remembrance over her grave, Jacob pursued his journey; but shortly afterward he experi enced another wound, occasioned by an incestuous intercourse be tween Reuben, his eldest son, and Bilhah, the handmaid of Rachel. Thus annoyed and afflicted, the pa triarch bent his course to his father's house, where, by the good provi dence of God, he arrived in safety, after an absence of many years, checkered by a great variety of trials and deliverances, troubles and blessings. His grief for the loss of Rachel, and for the evil conduct of his children, was alleviated by the sight of his aged father, who was now in his one hundred and sixty- third year. As no mention is made of Rebekah, perhaps she was al ready numbered with the dead ; but if not, what must have been her de light at holding once more in her Rachel's Tomb. aged arms the child of her love, her partiality, and apprehensions. Jacob is returned in health and increased in riches, with a train of children; and, to render the happy circumstance still more delightful, Esau is no longer his enemy, but his kind and affectionate friend. Jacob seems now to have found a resting-place after a long course of trouble ; but he has yet more trials, and sharp ones, to endure in his pilgrimage. All his sorrows are domestic, and originate in the bad tempers and conduct of his own family. His flocks and his herds have wonderfully increased, and his ten elder sons are brought up to the pastoral employment. These sons of Jacob were men of very vicious dispositions, and their actions were so shameful, that Joseph, who assisted them in their employment, reported the life they led to his father. Here opens the beautiful story of this wonderful youth, in whom we are interested the first moment he appears in view. He is now in his seventeenth year, the son of the beloved Rachel, beautiful, candid, and pious. Is it then to be wondered at that "Jacob should love Joseph more than all his children ?" The permanent good qualities of the youth, when contrasted with the ungoverned, licentious tempers and habits of his brethren, warranted the partiality. But there is a parental preference which may be commendable, and yet, when indulged, the same may become culpable and injurious. In this partiality to Joseph are sown the seeds 102 BIBLE BIOGRAPHY. of numerous troubles to Jacob and his family, all, however, designed by Providence to bring forth good. Jacob, in the fondness of his heart, makes Joseph a coat of many colors. Gen. xxxvii. 3. This was an open manifestation of his superior regard for this lad, and it is not, therefore, surprising that the other sons of Jacob should hate him. This distinction was imprudent, for it tended to inflame the envious passions of the elder brethren, and to excite in the mind of the favorite vanity and pride. Joseph was not altogether unaffected by this mark of his father's affection, this "gaudy coat." He had some remarkable dreams, which indicated that he should attain a kind of sovereignty over his brethren, to whom, with exultation, he related them, as he did also to his father. The patriarch was not pleased with his son for relating these extraordinary visions, but then he saw there was more in them than the mere sportings of fancy, and the wandering chimeras of the imagination. Joseph's brethren envied him the more for his dreams, but his father .observed the saying, and watched the event. The elder sons of Jacob fed their flocks as far from Hebron as Shechem, probably on account of the excellency of the pasturage, and to preserve the land, which their father bought in that country of Hamor. Being desirous to know how it fared with them, the patriarch sent thither his favorite, his beloved Joseph, little thinking that he should see him no more for many years. Joseph leaves his father's house never to return to it again, and goes in quest of his brethren. When he approached the place where they kept their flocks, the inhuman wretches began to give vent to their malice, and to plot his death. Their very first thought was murder, but this, through the persuasion of Reuben, was prevented; and at length, by the advice of Judah, they sold him to a caravan of merchants, who carried him to Egypt, and disposed of him as a slave. There we leave the innocent and oppressed Joseph to seek the merciless crew in the wilderness. Not knowing what account to give to their father of his beloved child, and fearful that he would suspect them of some foul practice, they had recourse to an artifice which shows their depravity in the strongest colors. Had they contrived some tale, by which Jacob might yet entertain a hope of seeing Joseph again, we might be disposed to soften our resentment towards them ; but the villains, disregard ing the wounded feelings of their father, carried him his darling's coat dyed in blood, and asked whether he knew it, with all the indifference imaginable, saying, at the same time, that they had found it. Jacob knew the gaudy garment, the fatal source of so much mischief, too well to mistake it; but he had no suspicion that the bearers of it were mocking him with a fictitious tale, or that they had deprived him of his beloved child. And " he knew it, and said, It is my son's coat ; an evil beast hath devoured him : Joseph is, without doubt, rent in pieces. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him, but he refused to be comforted : and he said, For I will go down into the grave unto my son mourning." Gen. xxxvii. 34, 35. The grief of Jacob must have been intense, but with what face could his deceitful sons affect to administer comfort to him, while they withheld the only circumstance which could give balm to his heart ? If they had said, " Thy son liveth," but " he is in the house of bondage," the cloud of sorrow, though heavy, would have broken, and some faint rays of hope would have cheered the heart of the afflicted Jacob. But the mighty secret, and the abundant consolation, must be deferred till the work ings of Providence have attained their proper point. The whole counsel was of God, though wicked men were following their own devices, and though the righteous, for a time, were in sorrow and affliction. Of Jacob we read little during the period of his separation from his beloved Joseph ; but, to add to his trouble, his son Judah, about this time, married a Canaan- itish woman, and had afterwards an incestuous connexion with his own daughter-in- law Tamar; circumstances peculiarly offensive to the pious patriarch. At length the Almighty brings on a visitation of judgment upon the country where Jacob lived. A famine arose in the land, which was so severe, that the inhabitants were driven to the greatest extremity, and Jacob's family partook of the distress. Hearing that there was corn in Egypt, the patriarch sent his ten sons thither to pur chase a supply for their sustenance. There, however, they were treated as spies- by JACOB. 103 wiJiplft m Af 104 BIBLE BIOGRAPHY. the intelligent governor, who, to prove their sincerity, required them to bring down Benjamin, their younger brother, whom they had mentioned as being with their father in Canaan. This governor, who was no other than Joseph, detained Simeon as a pledge for their return, according to the stipulation ; but how hardly was Jacob brought to give his consent ! What a cutting stroke is this to his already lacerated heart! "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." The persuasions of Reuben were ineffectual. Jacob was deaf to all his entreaties, and expressed himself in these terms of genuine affection : " My son shall not go down with you : for his brother is dead, and he is left alone ; if mischief befall him in the way in which ye go, then shall ye bring down my gray hairs with sorrow to the grave." But when their supply of corn was exhausted, and another journey to Egypt became necessary, Judah plainly told his father that they could not go down without Benja min, because " the man had said, Ye shall not see my face except your brother be with you." Compelled by the necessity of the case, after many painful struggles of nature, Jacob gives his consent, but prudently directs his sons to carry a present with them to the man to ensure his favor. In the fervor of piety he dismisses them with this prayer : " God Almighty give you mercy before the man, that he may send away your other brother and Benjamin. If I am bereaved of my children, I am bereaved." A mild spirit of resignation to the divine will at last took possession of his heart, and he yielded his children and himself to the Almighty. Good old Jacob passes many a wishful day in Canaan while his sons are in Egypt. Oh ! how anxiously does the venerable man look towards the track they have taken to see them return with Sim eon and with Benjamin ! And were not his prayers constantly and fervently address ed on the behalf of his absent children, that God would both preserve them in their going out, and in their coming home ? Doubtless the altar was not forsaken, where, at the head of his remaining family, he supplicated and blessed the God of his fathers ; nor were the closet duties omitted, in which he poured out his soul to the Father of mercies ! He might, and doubtless did, hope to embrace his Benjamin once more, and to see his family collected around his dying bed ; but there was one blessing reserved for him, which Jacob was not yet permitted to know or to expect. Joseph, as we have seen, was not out of his tender recollection, but could he entertain the remotest idea that he was in the land of the living, and that there was a chance of his beholding him yet again ? How mysterious are the ways of Providence, and literally past finding out ! Jacob, though he could by divine inspiration predict the precise lot and circumstances of each of the tribes, and particularly utter a precise prophecy wifh respect to the lin eage and time of the Messiah, knew nothing of what was passing in Egypt. He eagerly waited for the return of his sons.; and when they came back, how satisfied, how grate ful is the good old patriarch at seeing Simeon, and embracing Benjamin. How eagerly does he inquire of them the particulars of what had happened to them in their jour ney, and the treatment they had received from the sagacious and rigid governor in Egypt ! But that governor is Joseph. Yes ; the sons of Jacob are prompt to inform their father that this wonderful man, this seemingly severe, but kind, forgiving, and ex alted viceroy, is no other than his beloved Joseph ! It is too much ; — the tide of bless ings runs too strongly upon the heart, and Jacob faints away. The tale appeared too marvellous to be credited at first, but when the wagons came in sight, which were despatched by the governor to bring his father and his family to Egypt, he could no longer withhold his belief. His spirit revives at the sight of these objects, which con vince him ofthe joyful truth, and he exclaims: "It is enough; Joseph, my son, is yet alive : I will go and see him before I die." Gen. xiv. 28. He hastily gathers his property together, and sets out on a journey, which, to one of his great age, was painful and difficult. But what are dangers, and difficulties, and fatigue, and pain to him who has a beloved object in view, which has been long given up as irrecoverable ? On coming to Beer-sheba, the place where his father Isaac once resided, and had been favored with peculiar manifestations of the divine favor, the patriarch stopped to worship that God who had been so gracious to him, and perhaps to' wait his direction, whether it was his will that he should leave the land of promise and go into Egypt. God did indeed appear to him in this place, and not only permitted him to pursue his journey, but added a promise that he would be with him there, and that his posterity should there become a great nation. JACOB. 105 Thus encouraged, Jacob went down into Egypt, where he was met by Joseph, who " fell on his neck, and wept on his neck a good while." The tenderness of this scene might have been described in more copious expressions, but the simplicity with which the sacred writer has touched it, far exceeds all the boasted elegance of language. The first words of Jacob unto Joseph, after a long and pathetic silence, were, " Now let me die, since I have seen thy face, because thou art yet alive. So great was Joseph in the esteem of Pharaoh, that the king assigned the best pro vince in Egypt, which was Goshen, for the residence of Jacob and his family. Joseph introduced his father to his royal master, and the patriarch, in his priestly character, blessed Pharaoh, or, as it should seem, supplicated the divine favor for him. The ven erable appearance and the pious demeanor of Jacob led the monarch to inquire his age ; to which he replied, " The days of the years of my pilgrimage are a hundred and thirty years : few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." Gen. xlvii. 9. This answer of the patriarch is not the language of discontent, but the solemn reflection of a man who had experienced a large share of trouble, and knew that the whole of human life is indeed but " a vain show." Jacob spent the remainder of his days in tranquillity and prosperity, enjoying the society of his beloved child seventeen years. The close of his life was a happy calm, after a varied and very troublesome course. But " Israel must die." There is no ex emption from this stroke, and it matters little where it happens, whether at home or in a strange land, whether at Hebron or in Egypt, to him who, with Jacob, has the divine presence to bless him in his dying hours. The patriarch, perceiving that his dis solution was not far off, sent for Joseph, and bound him by a solemn promise to bury him with his fathers in Canaan. Shortly after this Jacob was taken sick, and it being report ed to Joseph, he hastened to the bed-side of his father, taking with him his two sons, Manasseh and Ephraim. On hearing that his dutiful son was come, Jacob exerted all his strength, and sat up in his bed to receive him, and to impart to him that blessing which, -in the spirit of prophecy, he was commissioned to bequeath. He next blessed the in fant children of Joseph, but, as he placed his hands upon their heads, he crossed them, putting his right upon Ephraim the younger, and his left upon Manasseh the elder. Joseph wished to correct the mistake of his father, but Jacob persisted, being guided by a divine impulse, and he gave to each of the lads a portion in Israel, at the same time declaring that the younger should be greater than the elder. When this interview was ended, Jacob caused all his sons to assemble round his dying bed, that he might inform them what would befall them in the last days. Of all the predictions which he pronounced with his expiring breath, the most remarkable and the most interesting to us is that to Ju dah. " The sceptre," says he, " shall not depart from Judah, nor a lawgiver from be- ( tween his feet, until Shiloh come, and unto 1 him shall the gathering of the people be." Gen. xlix. 10. One grand object was in the mind of the patriarch, as it had been the contemplation of his predecessors, even the illustrious deliverer who should arise in after ages to redeem Is rael, and restore the wreck of the fall. The promised seed was the constant object of faithful expectation; and ordinances, institu tions, and predictions, all had an allusion, positive or incidental, to the Messiah. Hitherto the promise has been confined gener ally to Abraham, Isaac, and Jacob, that from them the glorious blessing should arise ; but now, under the divine direction, the dying patriarch foretels in what tribe, and at what period the great Restorer shall come. The sovereign and legislative authority shall continue in the possession of Judah, till from that tribe Shiloh appear, and then the royalty must cease. This was exactly fulfilled, for the tribe of Judah possessed legislative power till the time of Christ, and from that period the Jewish nation have Egyptian and Persian Sceptres. 106 BIBLE BIOGRAPHY. Mourning Women of E?ypt JACOB. 107 neither had dominion nor priesthood. The Messiah was the gatherer of the people in the literal sense of the words, for by him the middle wall of partition has been broken down, and the Gentiles have been admitted into communion with him as the spiritual head of his church. Jesus Christ, therefore, must either be the true Shiloh, or the prophecy has failed, for the Jews cannot prove that they have had anything like regal or legislative power since his crucifixion. When they were so clamorous for the exe cution of Jesus, and Pilate jeeringly told them to take the law into their own hands, they shrunk fearfully from the proposal, and acknowleged their slavish state by saying, " It is not lawful for us to put any man to death." John xviii. 31. Here then we have a glorious proof of the veracity of Scripture, and an incontestable evidence ofthe truth of the Christian religion. As the patriarch was addressing his children, he exclaimed, " I have waited for thy salvation, 0 Lord !" This faith in the Saviour was that which had hitherto supported him in his long and troublesome pilgrimage, and now that he is come to the close of it, a clearer manifestation of this great object is made to him, so that what was before obscurely beheld and but dimly seen in the vast distance, was now brought home to his mind, and rendered fully evident to him. What he had so long waited for in humble, pious hope, is brought nigh to cheer him in his last moments, and he can say, as Simeon afterwards did, " Now, Lord, let thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation." Luke ii. 29, 30. When Jacob had finished blessing his sons, he charged them to bury him in the cave of Machpelah, with Abraham and Isaac ; and " then gathering his feet into the bed, he yielded up the ghost, and was gathered unto his people." Joseph, having closed the eyes of his father, and wept over him, set about fulfilling the promise he had made to him. He accordingly commanded his servants, the phy sicians, to embalm the body of Jacob j and after a general mourning for the patriarch ^g^ Embalming. The processes of bandaging and painting nn embalmed body : designed from the ancient Egyptian monuments. seventy days, Joseph solicited the king's permission to go with the remains of his fa ther into Canaan, to which Pharaoh readily consented ; and with Joseph went up all the state officers and principal nobility of Egypt, so that when they came to the place of interment, the Canaanites were astonished, and said, " This is a grievous mourning to the Egyptians." Gen. 1. 11. . Thus have we brought pious Jacob " unto the house appointed for all living, alter a checkered life of one hundred and forty-seven years, the greatest number of which were spent in anxiety and trouble. But confidence in God was his firm support, and bv an obedience to the divine commands he was carried through all his trials, and brought at last to enjoy abundant peace and comfort. His remains were preserved by the art of the embalmers, but the Holy Spirit has embalmed his memory in the records of truth, so that his life stands as an instructive lesson to all generations. 108 BIBLE BIOGRAPHY. % yyomA ¦3 : ^-^y^mmmMr^o^^^^^ JOSEPH. 109 JOSEPH. BORN IN THE YEAR OF THE WORLD, 2260, DIED, 2369. IVINE Providence often acts in a manner un accountable to human wisdom. The most unlikely and unpromising circumstances are adopted to effect the greatest and the best of purposes. Weak instruments are chosen to bring about vast designs; and troubles, misfor tunes, persecutions, and even crimes, are all made subservient to the mighty purposes of God. He " takes his way in the sea, and his path in the great waters," to accomplish his designs, for this very reason, that man may not know them till they are fulfilled ; and that when he sees how they have been brought about, " he may adore Him who is excellent in counsel, doing wonders." History shows us innumerable instances of 1 this great truth ; but in the sacred records we 1 have it more strikingly elucidated, because the impression of a divine agency is marked upon every narrative. In the life of Joseph we are presented with such a complex series of strange events, all necessarily connected, and yet each so perplexing, that the mind cannot resist the conviction, that the whole was the result of divine direction. We have already taken a cursory glance of this wonderful youth in the life of his father. To the fond partiality of Jacob may be attributed the baneful envy of his other sons, and the subsequent distresses of Joseph. It was natural for him to love the amiable son of Rachel ; and more so, as his manners and disposition were diametrically opposite to those of his other sons. Jacob, however, is said to have loved Joseph because he was the " son of his old age ;" a reason weak and frivolous, but natural in persons advanced in life. The same weakness prompted Jacob to dis tinguish his favorite above the rest of his children, by dressing him in a splendid vesture, a garment of divers colors. This badge of parental partiality heightened the malice of Joseph's brethren, so that they could not " speak peaceably unto him." Gaudy dress is one of those things which fond parents are too apt to indulge, especially when their darling chil dren are somewhat handsomer than ordinary. This was the case here. Joseph was beautiful in his person, and therefore his doating father dressed him in showy attire, to set him off to the best advantage. Ridiculous and dan gerous distinction ! Ridiculous, because nature requires no ornaments, aud virtue is not advanced by the trappings of fashion. Dangerous, because it tended to excite envy and hatred in the breasts of Joseph's brethren, and in his own mind vanity and conceit. To be unmoved by this mark of his father's affection, would have argued more philoso phy than could be expected in a youth of seventeen. We cannot blame Joseph for being a little elated by this distinction ; but his father and his brethren were reprehensible, the one for want of prudence, and the others for making so trifling a cause the occa sion of a most unnatural hatred. Coat of many Colors. UO BIBLE BIOGRAPHY. The eld«r sons of Jacob were, as we have already seen, very vicious and unprin cipled men, especially those which he had by Bilhah and Zilpah. With these Joseph was associated in the pastoral employment, a circumstance that throws considerable blame upon Jacob, if he really knew the characters of those children. But we are charitably to hope that he did not, for we are told that their conversation and behavior were so bad, that Joseph, young as he was, could not endure their society, and re turned to his father, to whom he related their proceedings, ^njhejngrejace of the narmtivewe_raigfet--be'-apU;Q JansjLlhat Jos&pb.j5ras a tale-bearer ; but the fact was, that being" vexed with the unrighteous conversation of his brethren, he forsook them, and of course his father would naturally inquire the reason. Truth is not to be con cealed because the vices of a brother will be exposed thereby. It was not right to keep Jacob in ignorance of his children's evil conduct, for by so doing the proper ex ercise of his patriarchal authority and parental admonitions would be omitted, and their reformation prevented. In this conduct of Joseph there is much to admire. Xhejaeieas-examptes of elder brethren have generally too powerful an influence upon the younger, if they live together ; and the inexperience of youth can hardly resist the force of such patterns and such precepts as these. Joseph, at that early age, resists the immoral courses of his brothers, is deaf to their persuasions, unmindful of their ridicule, and determined to be virtuous. With great prudence, he therefore quits their company, returns to his father, and " brings unto him their evil report." The pious Jacob could not be unmoved at this heroic instance of virtue in his be loved child, and the increase of his partiality to him was natural and just. But if this evidence of their father's preference of Joseph was hateful to the other sons, a circumstance soon after occurred which tended to inflame their malice into revenge. Joseph was favored with two very remarkable dreams, both alike in points of representation, and the one strongly confirming the other. Dreams, in general, are chimerical delusions, the scattered images of sensible things floating on the mind, and forming incongruous but sometimes very singular associa tions in sleep. But that this method of communication has been adopted by Provi dence to inform men of future events, to warn them of danger, to give them directions in cases of importance, and to bring them to repentance and religion, there can be no doubt, if the testimony of some of the best of men is to be credited, and the Bible is to be literally believed. The dreams of Joseph were hieroglyphic prognostics of his future eminence ; and were so very striking, that we cannot be surprised at their producing a strong impres sion upon his mind. But he was wanting in a prudent regard for his own happiness, and in a respect for his father and brethren, in relating to them these wonderful mane ifestations. " And he said unto them, Hear, I pray you, this dream which I have dreamed. For behold we were binding sheaves in the field, and lo, my sheaf arose, and also stood upright ; and behold your sheaves stood round about, and made obeisance to my sheaf. And his brethren said to him, Shalt thou indeed reign over us? Or ' shalt thou indeed have dominion over us ? And they hated him yet more for his dreams, and for his words." Gen. xxxvii. 5, &c. The brethren of Joseph could not well avoid this application of the dream ; and from their pointed reproach it is evident that he himself expressed a confidence that the vision had his exaltation for its object. His next dream was similar, but attended with more striking and august particulars. " And he dreamed yet another dream, and told it his brethren, and said, Behold I have dreamed a dream more ; and behold the sun, and the moon, and the eleven stars, made obeisance to me." Joseph had found that the relation of his former dream highly displeased his breth ren, and provoked their displeasure. Now this was calculated to heighten their ani mosity against him, for it was a full confirmation of the first, with the addition of aggravating circumstances. He ought not, therefore, to have communicated it to them ; but there was something in it so flattering to human vanity, so pleasing to ambition, that Joseph could not help teasing and mortifying his brethren, by telling them this dream also. Their envy was increased ; and even Jacob could not but chide Joseph for his forwardness, saying, " What is this dream that thou hast dreamed ? Shall I, and thy mother, and thy brethren, indeed come to bow down ourselves to thee to the earth ?" JOSEPH. Ill ,--yo^iyoi:0; l31§ msi- HI i ,i£Ni ! 1 1' ¦Ml I ai h\W"4 112 BIBLE BIOGRAPHY. But though Jacob was vexed at the idea of being made subject, with all his family, unto his younger son, for so the dream seemed to imply, yet the singular connexion of these dreams, and the clearness of them, had an effect upon his mind, and he ob served them, or treasured them up in his memory, conceiving that they had a divine origin, and were the representations of some great event that should happen in his family. He could not but perceive that there was something supernatural in these visitations, and therefore he watched the issue with serious attention.!' The elder sons of Jacob were inflamed the more against Joseph for uttering such remarkable and striking prognostics, which indicated his gaining a pre-eminence over them. They al ready had a rooted enmity against him, on account of that preference which their father evinced for him ; and that enmity is now heightened into the most rancorous malice. His dreams made a deep impression on their minds, and they were resolved to counteract the prediction, by making away with the dreamer. But vain are the attempts of mortals to cross the designs of Providence. What God hath purposed and foretold shall assuredly come to pass, even by the very instruments employed by his enemies to prevent it. An occasion soon occurred when the envious brethren of Joseph thought themselves secure in putting an end to his elevated expectations. They were feeding their flocks in Shechem, which was at a considerable distance from Beer-sheba, where Jacob jdwelt, and the patriarch, from a tender solicitude for their welfare, sent thither his darling son to see how they fared. The manner in which he addressed Joseph was sweetly expressive of his affection for his children, who badly requited such love and concern : " Go, I pray thee, see whether it be well with thy brethren, and well with the flocks ; and bring me word again." Gen. xxxvii. 14. Poor Jacob ! little did he think, when he sent his Joseph on this benevolent errand, that he should see him no more for many years ; that for that period he would to him be dead, and that the very sons, whose welfare he was so anxious to know, were plotting the death of their innocent brother. Joseph, with cheerful willingness, obeys his father's commands, and sets out for Shechem; but not finding them there, he goes farther, even to Dothan, where he is informed, by a stranger, that they had removed with their flocks. The shepherds, as soon as they saw Joseph " afar off," immediately conspired against him to slay him. Their first thought was murder, which sufficiently proves that the idea was not novel, but that his destruction had often been a matter of consultation among them. " And they said one to another, Behold this dreamer cometh. Come now, therefore, and let us slay him, and cast him into some pit, and we will say some evil beast hath devoured him; and we shall see what will become of his dreams." Here we see the source of their sanguinary purposes. The dreams of Joseph rankle in their gloomy minds ; and rather than such humiliation should ever befall them, they are determined to crush the embryo sovereign in the bud. They have no solicitous desires to know how it fares with their families at home ; tp learn whether good or evil tidings have brought Joseph thus far to see them, (/Envy, malice, and revenge take possession of their souls, and obliterate at once every humane sentiment. But how powerful is the divine influence in its secret workings upon the human heart ! Reuben, the elder son of Jacob, and one whose conduct shows, in other re spects, the most depraved mind, felt an impulsive motion to save the life of his brother. He artfully persuades the rest not to imbrue their hands in the blood of so near a rela tion, and represents to them that their purpose might be answered equally as well by casting him into a pit, and leaving him there to perish. The proposal of Reuben was the result of a good-natured design to deliver Joseph from the malice of his brothers; but their consent to it only shows a more savage spirit of cruelty, for a death of this kind was worse than immediate slaughter. j Joseph, on descrying the tents of his brethren, felt a lively joy and satisfaction. / Doubtless he was much fatigued by a long journey, and by the disappointment of not finding them in Shechem; but now he feels delight at meeting with the objects of his search, and hastens forward with eager alacrity. How different were his sensations and theirs ! He is ready to salute and embrace his brethren, they to seize upon him as their prey. Instead of meeting with friends, he is fallen among the worst of ene mies. His mission is not heard, his tale is stopped, his coat, that envied badge of a father's fondness, is stripped off; in vain he lifts bis streaming eyes to heaven, m vain his uplifted hands supplicate mercy, in vain he calls upon each of his brothers bv JOSEPH. 113 name, in, vain he tries to touch their obdurate hearts by urging the name of their venerable father — deaf to all entreaties, and insensible to every feeling of humanity, they " stripped Joseph out of his coat, his coat of many colors, that was on him ; and they took him and cast him into a pit; and the pit was empty, there was no water in it." When these unnatural beings had thus consigned Joseph to a death the most dread ful of all othprS7 that of perishing for want, they contentedly sat themselves down to eat bread. i/Unmindful of the wretched condition of their fatigued and hungry brother, these wretches calmly indulge in a repast, and exult in the midst of it at the cowardly revenge they have taken of a hapless youth, whose only fault is the enjoying a father's fondness, and the manifest favor of Providence. That divine Being who marked every circumstance of this nefarious transaction, caused a travelling company of Ishmaelites to pass near the spot where these brothers were feasting. It instantly occurred to Judah that a fair opportunity was presented to get effectually rid of Joseph, without having his murder to answer for, by selling him as a slave to these merchants. The proposition was readily acceded to, for hereby they had not only the pleasure of removing him out of the way, but of doing it upon terms of advantage to themselves. A sordid love of gain mixed itself with their other bad qualities, and the mercenary wretches sold a branch of their own family to strangers, with as little compunction as if he had been a lamb or a young bullock. Inhuman traffic ! how soon did it get into use among men, and even in ages of simplicity, wherein we see so many beauti ful touches of genuine affection and sensibility ! But Joseph is in better hands, though among those who " traded in the persons of men," than among unfeeling, envious, and vengeful brethren. Mysterious Providence ! How should we admire the wisdom of thy ways, and, from this instance, learn sub mission to all the dark and perplexing events of human life. t J/ Joseph had not missed his brethren in Shechem, or had arrived sooner or later at Dothan, these merchants would have passed by without effecting his deliverance ; but every circumstance has its necessary connexion with the chain of events, and the slight est incidents are of moment in the gen eral plan. The ava rice of Joseph's breth ren shall be present ed with an opportu-: nity of gratification, that their prisoner may, through slavery and banishment, at tain to glory and honor. Reuben was not present while this bargain was transact ing, and it is not im probable but that he had taken a circuit ous course, for the purpose of rescuing Joseph from his con finement, and assist ing him in escaping home to his father. On coming to the pit, and not finding Jo seph there, he was seized with agony, and rent his clothes, the usual manner of expressing uncom mon concern and Rending Clothes. 114 BIBLE BIOGRAPHY. UM - .., ^^^aSC&^ff&fi^ I ¦JlrffiS'vW! \ JOSEPH. 115 grief in those days. He hastened to his brethren, and his language to them shows that he had formed the resolution of saving his brotlter's life, and that he felt the keenest anguish at being disappointed of his benevolent purppse. " The child is not," says he, " and I, whither shall I go ?" Gen. xxxvii. 29, 30. His brethren soon pacified Reuben. and if any blame attaches to him in this affair, it is for keeping a cruel silence towards his father, and for tamely acquiescing with th others in imposing an artful tale upon Jacob, that they had found Joseph's coat cove. t ,? with blood. But here we must leave the patriarch and his vicious sons to follow Joseph dpwn into Egypt. Here he is soon transferred, like a bundle of merchandise, from the hands of tfce traders to Potiphar, an officer of rank, and captain of the guard to Pharaoh. j In this new situation, so different from that to which he had been ac customed, who does not tremble for the morals no less than for the safety of Joseph ? But when thS heart is es tablished in grace, there is ground to hope that even in seasons of the great est difficulty, and under the most dan gerous temptations, the possessor of it will be enabled to preserve his in tegrity and his innocence. The prin ciples of pure religion had been sown early in the mind of Joseph by his pious father; and they had happily taken deep root Ions' before this mis fortune befell him. Hereby he expe rienced consolation in this state of ex ile and slavery, and found that though he was far removed from the habita tion of his fond parent, he was not re moved from the presence and favor of his father's G od. Joseph yielded to his ,ot with a good grace, and accommo dated his mind to his circumstances with cheerfulness. He performed the part of a dutiful servant without murmuring, and, though brought up to different prospects, was not sullen or dissatisfied in this menial situation. Potiphar appears to have been a man of discernment and consideration. He saw the good qualities of his servant, he admired the readiness with which he attended to his duties, and he found that his property was safe under his management. With much prudence, therefore, he made Joseph his steward, and committed unto him the entire direction of his household affairs. /Placed in this more elevated station, Joseph attracted the notice of his mistress, Pot- iphar's wife.i/He was in the prime of his days, and elegant in his person. The amo rous Egyptian could not behold the accomplished Hebrew without admiration, and that at length produced a most violent affection. On what a tottering basis is Joseph now place?i" Vsi%p I SHI ¦¦ :4A-'>'wMmsi£& fMi-m, ffi JOB. 139 enjoyment, and perhaps of intemperance, certainly not in that serious frame of mind which one would wish a friend to possess in his last moments. Job, we have already seen, had the most tender concern lest, at these entertainments, his children should be guilty of impiety, and took care to sanctify them, by offering sacrifices on their behalf; what now, therefore, must be his feelings, on hearing that " in the midst of their wine and their mirth," they were all swept off together into eternity ! An excess of grief might bear an excuse in a case of misery so complicated as this. Human nature is weak and irritable, and the best of men cannot but be sensibly affected by the heavy stroke of calamity. Were we, then, to see Job, after this weight of trouble, fallen upon the earth in silent horror, or in exquisite agony, we should certainly not condemn, but apologize for and pity him. But while he calls for our sympathy, he attracts our admiration and even our aston ishment. The good man bore the relation of his several losses in patient silence, till the destruction of his family closed the direful catalogue, and then he " arose, rent his mantle," according to the custom of the age, " shaved his head, and fell down upon the ground and worshipped." The holy sufferer patiently submitted to the awful dispensations of Providence with an acknowledgment that all the blessings he had lost were originally given to him by the Almighty, who, therefore, had an unquestionable right to withdraw them at his pleasure. "Naked I came out of my mother's womb," says he, "and naked shall I return thither : the Lord gave, and the Lord hath taken away ; blessed be the name of the Lord." Job i. 21. It is easy to express gratitude for the bounties of Heaven, when they are showering upon us; but it is the height of faith, and the essence of piety, to be thankful for blessings we have lost, and to praise God in the fire of affliction. Satan in this onset was baffled. The integrity of Job remained unshaken in all this storm, and his confidence in the Almighty stood firm when his worldly comforts were all torn up by the roots. " In all this Job sinned not, neither charged he God foolishly." But he must undergo yet sorer trials. The tempter, bent upon his malicious pur pose, maintains, in a second conference with God, that Job's integrity is not proof against the loss of health. " Skin for skin," says he, " yea, all that a man hath will he give for his life : but put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face." Job ii. 4. He thought that pain and anguish must produce unbelieving thoughts, because he judged the state of others' minds by his own. Satan is doomed to eternal restlessness and torment, being wholly cut off from all hope of a return to happiness. He is, therefore, at perpetual enmity with God, and when men are visited with excruciating maladies, he suggests to them the base idea that they are unjustly dealt with, that the Almighty is tyrannical, that his dispensations are unequal, and that the doctrine of Providence, with all its consequences, is but a fable. It is no easy thing to preserve an evenness of mind when the body is racked with pain, or pining away through weakness. There is a close connexion between the mental faculties and the corporeal, consequently when the one are greatly affected the others cannot be unmoved. The spirit of evil, knowing this to be his great resource, reserved it for the last. One calamity succeeded another in painful succession, each rising in magnitude over the preceding, till nothing but one dismal scene of horror was presented to the mind of Job. Now, therefore, is the time, in the midst of all this darkness, to come to a closer attack, and to assail him in his person. But Satan dares not do this without the divine permission. Though his range is wide, and his instruments are potent, he can go no farther than he is allowed, nor can he touch a single hair of our heads without the leave of the Almighty. In this conflict Satan was destined to experience a severe mortification; and Job to receive, notwithstanding the malice of his enemy, everlasting renown. The adversary received an enlargement of his powers, and instantly he poured out his. vengeance upon the. person of Job, who was covered "with sore biles, from the sole of his foot unto the crown of his head." Job ii. 7. Many conjectures have been formed on the subject of the disease with which this eminent man was visited. But who can pretend to ascertain the nature of what was evidently supernatural ? He was not afflicted with any of the complaints which were common in that age, nor is there anything in the account vhich is given of his case 140 BIBLE BIOGRAPHY. ,|-'i.| jujj. 141 that can lead to a positive decision. It was a malady far above human skill, and so intolerable as to drive from him all human assistance. In this wretched state he sat " down among the ashes, and took himself a potsherd to scrape himself withal." We may form some faint idea ofthe miserable condition of Job from his own mourn ful language and pathetic complaints. " The arrows of the Almighty are within me ; the poison whereof drinketh up my spirit : the terrors of God do set themselves against me." Job vi. 4. " When I lie down, I say, When shall I arise, and the night be gone ? And I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust ; my skin is broken and become loathsome." Job vii. 4, 5. " My bones are pierced in me in the night season, and my sinews take no rest. By the great force of my disease is my garment changed : it bindeth me about as the collar of my coat." Job xxx. 17, 18. In the time of sickness we naturally look for the consolations of friendship, and for the dutiful a i tentions of domestics, but Job is cut off from all this : " My brethren," says he, " are far from me, and mine acquaintance are verily estranged from me. My kins folk have failed, and my familiar friends have forgotten me. They that dwell in mine house, and my maids, count me for a stranger : and I am an alien in their sight. I called my servant, and he gave me no answer ; I entreated him with my mouth." Job xix. 13, 14, 15, 16. The persons who had been partakers of his prosperity, who had been rescued from poverty by his liberal hand, and those who had been fed by his bounty, who ate their daily bread at his expense, now shunned and despised him as a miserable outcast, un deserving of compassion. In some places he speaks as being " persecuted," and that too by men who were formerly his bosom friends. Instead of experiencing pity and receiving consolation from them, he was abhorred as a man suffering under the divine displeasure, and therefore as not entitled to the common offices of humanity. But in all this accumulation of misery, one might well expect that the "wife of his bosom" would feel a sympathetic concern for his sufferings, and endeavor to pour some balm into his wounded mind, although she might not*be able to alleviate his bodily torments. Here, however, Job was fated to receive a wound more deadly than that inflicted by the adder's tooth. His wife, instead of administering comfort to him in his distress, or by a tender solicitude easing the agony of his mind, aggravated his misery by advice calculated to answer the purpose ofthe devil. " Dost thou still retain thine integrity ?" says she : " Curse God, and die." Job ii. 9. Though the word rendered curse signifies also to bless, yet the evil meaning of the speaker is not hereby removed. The former sense implies something very shocking and impious; and if she advised Job to blaspheme God, it was from a conviction that by so doing the vengeance of Heaven would instantly deprive him of his existence. By Tendering it " bless God and die," it reduces her speech to an ironical contempt of Job's faith and piety. In either case her counsel was offensive to the distressed, but still re ligious patriarch. " He said unto her, Thou speakest as one of the foolish women speaketh ? what ! shall we receive good at the hand of God, and shall we not also re ceive evil ?" The confidence of Job in the goodness of God continues firm in all this complication of misery, in the privation of worldly good, the persecutions of men, the cruel neglect of his dependants, and the sinful advice of his wife. We here see that object which a heathen philosopher says is " worthy the contem plation of the gods," a man enduring all the calamities of life with a firm and an un shaken mind. In this wretched condition the pious sufferer was visited by three friends from dis tant parts, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, all of them men of piety, and zealous for the honor of the Almighty. When they first came to the spot where he lay, his loathsome disease had so disfigured his person, that they did not know him. So great and lamentable a change in one of such high rank and of such eminent virtue very sensibly affected their hearts, "and they lifted up their voice and wept." Job ii. 12. These men sat down upon the ground near Job, and continued in a state of pensive silence seven days and seven nights. They knew not what kind of consolation to sug gest, and they saw that the wretched sufferer was literally " eat up with excessive grief." At last that patient endurance, which had so long distinguished him, gave way. His disease probably became more and more excruciating, till at length the mind felt 142 BIBLE BIOGRAPHY. jvjj. 143 the weight too great to bear, and Job gave vent to his sorrow in some passionate ex clamations. He did not, it is true, charge God foolishly ; he did not express any profane sentiment, or impeach the divine rectitude ; but his impatience was manifested in " cursing the day of his birth," and in an importunate desire of death. After pouring forth the most pathetic lamentations, his three friends severally ad dressed him in some very fine discourses, full of pious sentiments, and clothed in eleva ted language. But there was a want of tenderness and liberality in these good men during ^the whole of their controversy with Job, whom they reproved with great severity for his passionate exclamations, and unjustly accused of heinous offences. It was their error, and it is even now a very common one, that great misfortunes and calamities are divine judgments. They conceived it impossible that the Almighty would visit anin- nocent person with such severe dispensations ; and they therefore rashly concluded that Job, with all his outward piety, must have been guilty of some very atrocious crimes, and consequently that his religion was mere pretence and hypocrisy. Job, roused by such unjust charges, vindicated himself in a very powerful and affect ing manner ; but it must be admitted that in his apologies, if we may so call them, he blended too much self-righteousness, and talked of his innocence and his uprightness with too great a confidence. He dwelt upon his virtuous actions, and upon his reli- fious life, with a complacency that ill becomes man, who, in his best and most sancti- ed state, is still but a sinner. While this dispute was vigorously maintained, a very extraordinary young man, named Elihu, attended with great seriousness to all the arguments that were urged on both sides: but, when the debate was ended, he modestly interposed as a moderator, reproving by turns Job and his friends, and vindicating, in the most convincing manner, and in the most elegant language, the ways of Providence. Though possessed of more wisdom than any of the sages before him, he commences his discourse in terms of re spectful diffidence, conscious that the young, however knowing they may be, ought to listen with reverence, and to speak with modesty in the presence of the aged. " I am young," says he, " and ye are very old ; wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and multitude of years should teach wis dom." Job xxxii. 6, 7. What an excellent pattern for our imitation, and especially for young persons, who, instead of listening with earnest attention to the opinions of elder and wiser men than themselves, are but too forward to take the chair of instruc tion, and to oppose the crude theories of inexperience to the tried principles of wisdom. But there is a zeal which becomes even the young, when it proceeds from the sin cere love of truth, and not from a principle of ostentation. When Elihu saw that Job's friends persisted in condemning him without a cause, he was angry with them ; nor was he less so with Job for justifying himself rather than God, who doeth righteously. His preliminary observation, that " great men are not always wise, neither do the aged understand judgment," is convincing, and furnishes an unanswerable apology for interfering in this interesting debate. The age and rank of Job's visiters rendered their errors the more dangerous, and it was, therefore, of consequence that the true doctrine of Providence should be set in a clear light. Elihu undertook this important cause, professing, at the Same time, that he acted under the influence of the Holy Spirit, and that his concern for the truth was superior to all respect for particular men. " I know not," says he, " to give flat tering titles; in so doing my Maker would soon take me away." Job xxxii. 22. As Job was by far the most interested in this important question, Elihu addresses himself directly to him; and, in a strain of the most captivating and powerful eloquence, proves that the ways of the Almighty, though dark and mysterious, are perfectly just. He endeavors, also, with a forcible energy of argument, to convince him of his great error in setting up a plea of merit for the justification of himself, and for having uttered these unbecoming words ; " I am clean, without transgression ; neither is there iniquity in me." It is the great drift of this admirable speaker to beat down the wretched delusion, that man can possibly render himself acceptable to God, or, in other words, can be justified by virtue of his own works. He does not dispute the point so much agitated by the others, whether Job really was a just or a righteous man. Admitting this fact to its greatest extent, Job must still be considered as highly culpable for justifying him self rather than, or without, God. 144 BIBLE BIOGRAPHY. This was the great fault of the sufferer, and it was in a great measure to bring him out of so dangerous an error, that these severe visitations were permitted lo take place. The reasoning of Elihu had its effect upon Job, for he made no reply to it, as he had done to the discourses of his three friends. Their arguments only served to irritate his wounded mind ; but those of Elihu opened his eyes to an humbling sense of him self as a sinner before God. Elihu, at the close of his sublime discourse, seems thus to announce the approach of the divine presence, and the finishing of Job's troubles : " And now men see not the bright light which is in the clouds; but the wind passeth and cleanseth them. Fair weather cometh out of the north : with God is terrible majesty. Touching the Almighty, we cannot find him out ; he is excellent in power and in judgment, and in plenty of justice : he will not afflict. Men do therefore fear him: he respecteth not any that are wise of heart." Job xxxvii. 21, &c. And now God himself appears, and takes a part in the controversy, confirming what had been asserted of the wisdom and rectitude of his ways by Elihu, and- illustrating the whole by such a display of his attributes, that Job is convinced of his folly, and humbles himself before the Lord in these penitential words : " Behold I am vile : what shall I answer thee ? I will lay mine hand upon my mouth. Once have I spoken, but I will not answer ; yea, twice, but I will proceed no further." Job xl. 4, 5. He afterwards expresses his contrition in still more humiliating terms : " I have heard of thee by the hearing of the ear, but now mine eye seeth thee ; wherefore I abhor myself, and repent in dust and ashes." Job xiii. 5, 6. At the conclusion the Almighty reproves the friends of Job, for not speaking of him the thing that was right, but no observation is made upon the discourse of Elihu, be cause his counsel to the sufferer to humble himself as a sinner before the Lord, and to acknowledge the rectitude of the divine proceedings towards him, was good. The great end of Job's sufferings being over, which was to purge away the dross that mingled itself with his religious principles, his " captivity was turned," and the sun of prosperity once more shone upon his head. The Almighty restored him two fold more than what he had lost, so that " his latter end was more than his begin ning." His friends flocked round him with presents in their hands, bemoaning and comforting him " over all the evil that the Lord had brought upon him." Job xiii. 11. His wife also became fruitful, and brought him the same number of children as he had lost, " and in all the land were no women found so fair as the daughters of Job ; and their father gave them an inheritance among their brethren." The age of this tried servant of God was, moreover, extended to the long period of two hundred and ten years, one hundred and forty of which more than compensa ted for the time he was suffered to be in the furnace of affliction. He had the satis faction of seeing " his sons, and his sons' sons, even four generations," and " then died, being old and full of days." In the story of Job we are presented not only with an admirable pattern for our im itation, though shaded with the weaknesses of human nature, but also with a beauti ful illustration of the economy of God's moral government. We see here, likewise, the power of temptation, and the extent to which the agency of evil spirits may be carried. The insufficiency of human reason to account for divine dispensations, is proved in the erroneous conclusions of Job's three friends; and the necessity of an ab solute submission to the will of God, is the striking lesson inculcated throughout the whole book. Job was not a perfect model for the imitation of the tried believer ; but his example may be considered with great advantage ; and if we had not another pattern in the sacred volume, Job's would be the first to engage our attention, as an illustration of the great virtue of religious resignation. But a far higher character than Job shines forth in the gospel. Jesus Christ endured greater temptations and sufferings than this pious Arabian ; but " though he was afflicted, yet he opened not his mouth." His most pathetic complaint was, " Father, if it be possible, let this cup pass from me;" but he immediately recovered his fortitude, and added, " Nevertheless, not as I will, but as thou wilt." Matt. xxvi. 39. Was Jt>b deprived of all his worldly possessions ? The Messiah voluntarily resign ed a throne of celestial glory and the majesty of heaven to endure poverty, suffering, wretchedness, persecution, and even death itself, for us men and for our salvation. The family and friends of Job abandoned him in the -day of his visitation, but ' our JOB. 145 Lord " came unto his own, and his own received him not ;" (John 1. 11 ;) he had " not where to lay his head ;" (Matt. viii. 20;) he was betrayed by the perfidy of one disci ple, denied by the cowardice of another, and forsaken by all. He was lacerated with cruel scourges, his hands and feet were pierced with rugged irons, and his head was mangled with a crown of thorns. All the complainings of Job might literally have been adopted by him, but he murmured not, neither did a single expression of com plaint burst from his lips. " As a sheep before her shearers is dumb, so he opened not his mouth." Isaiah liii. 7. Job pleaded his integrity, and set up a false claim to righteousness, which, however, he soon saw reason to renounce when the Lord arose in judgment. But the patient Lamb of God was spotless, and when he was tried there was no imperfection found in him. " He suffered, the just for the unjust, that he might bring us unto God." 1 Pet. iii. 18. His was a voluntary sacrifice offered up to divine justice, to bring in everlasting righteousness for sinful men. He died for our sins, and rose again for our justification, that we might live for ever through him. To this great atonement all the believers of old looked with faith and expectation ; and this it was which sup ported Job in his trial ; " I know," saith he, " that my Redeemer liveth, and that he shall stand at the latter day upon the earth : and though after my skin worms destroy this body, yet in my flesh shall I see God : whom I shall see for myself, and mine eyes shall behold, and not another." Job xix. 25, 26, 27. Animated by a like faith, we shall be enabled to resist the fiery assaults of our great adversary, and to endure the storms of adversity with calm and unshaken minds. Faith in the divine promises will support the Christian in every trying visitation, and give him such a degree of superiority over the world, that, while others are impatient under the yoke, he will " rejoice in the Lord, and joy in the God of his salvation." Hab. iii. 18. 10 .46 BIBLE BIOGRAPHY. MOSES. BORN IN THE YEAR OF THE WORLD, 2433 J DIED, 2553. S long as the memory of Joseph was held by the Egyptians in veneration, as that of the saviour of their country, his family were permitted to reside among them without molestation ; but no sooner did " a king arise who knew not Joseph," (Exod. i. 8,) than the Israelites were regarded, both by him and his people, with a jealous eye. So short lived is public gratitude, and of such slimy mate rials consists what the world dignifies with the epithets of honor and renown. It is not to be inferred that because this Pharaoh, which was the titular name of the Egyptian kings, " knew not Joseph," he was, therefore, ignorant of the great services of that illustrious statesman. The public records of the nation had doubtless consecrated the name of Zaphnath-Paaneah, and the prosperous condition of the colony in Goshen could not but excite an inquiry into the time and occasion of their first settle ment in that province. It is not reasonable to suppose that the lapse of about seventy years should obliterate all recollection of the splendid administration of Joseph, and of that awful visitation of Providence, which, but for his foresight and wisdom, would have desolated Egypt, as it did the neighboring countries. Had the record of this event been left to mere tradition alone, it could not have sunk into oblivion for some ages at least ; of course, the extraordinary manner in which the evil was provided against, must have been preserved with the memorial of the dearth itself. In this view of the case, the ingratitude of the Egyptians towards the relations of their great deliverer cannot be too strongly reprobated ; and the conduct of this Pha raoh, who knew not Joseph, has stamped eternal infamy upon his name. Observing that the peaceful shepherds in Goshen flourished exceedingly, and that their numbers were upon the increase, Pharaoh began to entertain apprehensions of dan ger from them, lest, in the event of a war, they should prove powerful auxiliaries to his enemies, or seize the favorable opportunity of emigrating into the country whence their ancestors originally came. Under the impression of these ideas, Pharaoh calls together his council, and proposes to them what he terms " a wise measure ;" (Exod. i. 10 ;) for evil minds always reck on wisdom and artifice as the same thing. A virtuous and considerate prince would have regarded the Hebrew colony as a valuable accession to his empire, and, whila they continued peaceable and industrious, he would never have thought of removing them from their pastoral and agricultural employments, much less of reducing them to a state of abject slavery. But Pharaoh conceived himself insecure as long as this separate body of men retained the most fertile province in his dominions ; and though from their skill and industry his kingdom was strengthened and enriched, he formed the resolution of sacrificing certain advantages to prevent chimerical evil. The courtiers readily acceded to the proposal of their master ; and the Israelites were forced to quit their flocks and their herds to labor in public works, under rigorous task-masters, who afflicted them with heavy burdens. MOSES. 147 A considerable portion of avarice mixed itself with the other bad qualities of Pha raoh ; and as a proof that this was his predominating passion, we are told that this per secuted people were employed to "build for him two treasure cities, Pithom and Raamses." It was one part of Pharaoh's design, in this oppression, to prevent the farther in crease ot the Hebrew nation: but Providence counteracted his purpose; and though the task-masters executed their orders with a rigor that exactly comported with the spirit of their employer, yet the more " they afflicted them, the more the people mul tiplied and grew." This served to irritate the gloomy mind of the tyrant into a diabolical hatred ; and he formed the horrid resolution of rooting out this hated people, by causing all their male children to be put to death as soon as born. The sanguinary edict was accordingly issued ; and the Hebrew midwives were com manded, on pain of death, to put it into execution. But these pious women, fearing God more than they did the king, disobeyed the order; and when they were called to account for so doing, their excuse was, that the Hebrew women were more robust than those of Egypt, and seldom had occasion for their assistance, Pharaoh, however, was not to be diverted from his purpose, and therefore issued a mandate to his subjects to cast all the male children that should be born to the He brews into the river Nile. To what extent this abominable decree was carried we are not informed, for the sacred writer just relates the circumstance, in order to introduce the most signal in stance of providential deliverance that is to be found in history, Amram and Jochebed, two pious Israelites, of the tribe of Levi, had two children, Miriam and Aaron, before this bloody edict was proclaimed, at which period Jochebed was in daily expectation of being delivered of another child. That expectation, which usually sweetens pain and suffering at these seasons, must now have been converted into fear and terror, lest the fruit of the womb should prove a male, and be consigned, as soon as it saw the light, to a watery grave, or to the de vouring jaws of a crocodile. The Crocodile or Leviathan mentioned in Scripture. Josephus informs us that Amram was comforted in a vision, with an assurance that the child which his wife then bore should not only escape the malice of the tyrant, but 148 BIBLE BIOGRAPHY. mi i \'l , 'ft I,! .l-i'i'S*"' i1; :i'"'vfe,i?',i<: :AA