part of holy scripture contains a more remarkable display of divine interposition in human affairs. The first link in the great chain of causes which contributed to accomplish this divine purpose, was an amiable frailty of Jacob,-his great fondness for his young son Joseph, and the unwise parade of this feeling before the whole family. "Israel loved Joseph more than all his children, because he was the son of his old age and he made him a coat of many colours. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him." (Gen. xxxvii. 3, 4.) But the antipathy which the brethren of Joseph had formed against him, was greatly increased by his relating some dreams which seemed to point him out as destined to occupy a pre-eminent position, even over his father's house. It so happened that while the other sons of Jacob were feeding their flocks at a distance, and ruminating on their father's partiality, and the ominous character of their brother's dreams, Joseph, who had been sent by Jacob to inquire after their welfare, drew near unto them. His presence at this moment roused their angry passions to the utmost, and they at once plotted his destruction. While, however, they were divided in opinion respecting his murder, the opportune arrival of a caravan of Ishmaelites, journeying from Gilead to Egypt, induced them to alter their purpose; so they sold him to those itinerant merchants for twenty pieces of silver, and by them he was carried into Egypt, and sold to Potiphar, the captain of Pharaoh's guard. The whole history of Joseph is told by Moses with such inimitable grace and beauty, that it is sufficient here briefly to say, that Joseph conducted himself so wisely in the house of Potiphar, as to be intrusted with the entire management of all his affairs; until, being falsely accused by his mistress, he was thrown into prison. Here also he conducted himself with so much judgment and discretion, that the keeper of the prison intrusted the prisoners to his care. While he was thus occupied, two officers of Pharaoh's household, who had offended their lord, and were confined in the prison, had very remarkable dreams, which greatly affected them. Joseph, sympathizing with their affliction, elicited the tenor of their visions, and at once explained their import; in one case predicting an early restoration to honour, and in the other a miserable and painful death. In three days these interpretations were justified,—the chief butler was restored to his place, and the chief baker was hanged. Although Joseph had earnestly requested the intercession of his prison-companion, when he should be restored to honour and influence, the chief butler in his prosperity did not remember Joseph, but forgat him, and he remained two years longer in the prison-house. At the end of this time, Pharaoh himself had two dreams, which gave him great uneasiness. The wise men and magicians of Egypt having failed in their efforts to give an interpretation, the chief butler informed Pharaoh of the Hebrew youth who had so correctly interpreted his own dream, and so accurately predicted his restoration. This led to the introduction of Joseph into the presence of Pharaoh, to whom he not only gave a clear and ample explanation of the import of his visions, which involved the destiny of the whole Egyptian nation; but also tendered him some wise advice as to the best means of securing the greatest amount of good from the promised years of plenty, and of averting the evil of the threatened period of want. These circumstances led to the promotion of Joseph to be governor of the whole land of Egypt, all its resources and interests being fully subjected to his direction and control. The vigorous administration of this young Hebrew produced many changes which might, in connexion with other subjects, deserve investigation; but among these it will be necessary here to refer only to the location of the family of Israel in the land of Egypt. The famine having driven the sons of Jacob into this country to buy corn, they were recognised by their brother; who ultimately sent for the aged patriarch and his children, with all their cattle, and located them under the immediate auspices of Pharaoh in a district of Egypt most favourable to the support of their numerous flocks. Here they rapidly increased in numbers and in wealth, until the death of Joseph, and for many years after that event. It is important to observe that, during this time, the Israelites, although multiplied to a considerable tribe, never united with the Egyptian people, so as to form an integral part of the population. They not only maintained their distinct and isolated character, but continued to cherish with undiminished intensity their hope in the promises which God had made unto their fathers. Just before Jacob died, he not only charged his sons that they should not bury him in Egypt, but should carry up his body and deposit it in the cave of Machpelah, where Abraham, Sarah, Isaac, Rebekah, and Leah had been buried; but, in delivering to them his prophetic benediction, he clearly recognised their possession of the land which God had promised to give to his seed, and spoke of the relative localities which the several tribes should afterward occupy. In this remarkable prophetic effusion the dying patriarch predictively refers to the future condition of the descendants of his twelve sons. Reuben is deprived of his birth-right on account of his crime. Simeon and Levi are denounced for their cruelty in the case of Sichem. In reference to the latter of these tribes, although the malediction was literally fulfilled, it was by divine mercy changed into a blessing. The predictions respecting the other tribes are full and explicit. Judah is celebrated for power, and invested with regal dignity. The portion of Zebulun is unambiguously declared to be on the coast of the sea: it is added, "His border shall be unto Zidon;" which, even at this early time, was an ancient and powerful city the district thus indicated would therefore be well known, as lying within the country which God had promised to give unto the seed of Abraham. The tenor of the predictions respecting the other tribes was of a similar character. Dan was celebrated for judgment. Of Gad it is said, that his portion should be infested with robbers, but that he should ultimately destroy them; while Joseph and : Benjamin are declared to be highly exalted with blessing, and richly endowed with power and bravery. Nor did the deep interest which the Israelites felt in the land of Canaan, pass away with the death of their father. Joseph, who, from his having been greatly exalted in Egypt, was the only one peculiarly exposed to influences calculated to produce this result, is known to have been perfectly free from it. When he was dying, he solemnly reiterated his faith in the divine declaration; and, as it might not have been prudent in his brethren to carry his body at once to Machpelah, as they had conveyed that of Jacob, he charged them not to bury him, until the promise of God was fulfilled; for he said, "I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." (Gen. 1. 24.) The confidence that God would fulfil his promise, and give this people possession of Canaan, did not therefore arise in their minds under the fierce and cruel persecution to which they were afterward subjected; on the contrary, it was, throughout their entire history, the sum of all their earthly prospects, the prominent element of their religious faith; in the strength of which they kept the bones of Joseph till the expiration of the time predicted, when Moses took them with him out of Egypt: "for Joseph had straitly sworn the children of Israel." (Exod. xiii. 19.) The inspired penman proceeds to state, that "there arose up a new king over Egypt, which knew not Joseph." (Exod. i. 8.) There had probably been a change of dynasty, or " of men and measures," so that the eminent services of the Hebrew statesman were no longer regarded. Under these circumstances, the rapidly increasing numbers and growing wealth of the Israelites excited jealousy: this would be strengthened by the studied isolation which they maintained, and the peculiar feeling and hope which they were known to cherish of a separate national existence. Hence the Egyptian council of state said, "Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land." (Verse 10.) From the concluding words of this passage it is certain that the expectation and desire of the Israelites to leave Egypt was no secret and the primary motive to coercion appears to have been their retention in abject bondage. To enforce this, they were first subjected to harsh treatment, which gradually increased in severity, until it ripened into the most grievous cruelty and murderous persecution. Here, then, we have one instance, (many of which are found in ancient history,) in which men, while struggling to defeat the predictions of Jehovah, unconsciously by their conduct work out their fulfilment. The Egyptians had heard that the God of the Hebrews had promised them a separate country, and an independent national existence, and they mightily exerted themselves to frustrate these predictions; but they did not know, or did not recollect, that God had also said unto Abraham, "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them." (Gen. xv. 13.) Through this affliction the Hebrew people were now called to pass. The nature of their labours is particularly described by the sacred historian. He says, "And the Egyptians made the children of Israel to serve with rigour and they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field all their service, wherein they made them serve, was with rigour." (Exod. i. 13, 14.) : Those who are acquainted with the subject, are aware that the ancient history of Egypt is to be read in the numerous and elaborate monumental remains of that country; and it is a curious and remarkable circumstance, that the scriptural account of this bondage derives the strongest confirmation from this source. On this subject a learned author observes: "As an unanswerable proof of this we refer to * the tomb of Rek-sharé, the chief architect * A sketch accompanies this in the work from which the extract is taken. |