exodus; and this, after two centuries of vassalage, accompanied by an unexampled increase of population, both of which might be expected to diminish individual property.

The object of this introductory chapter has been thus completed. It has been shown, that Jehovah called Abraham and his seed into special covenant with himself; that to this patriarch he gave explicit promises that his descendants should be a great and favoured nation. The developement of this purpose has passed under our review; and, on closing the investigation, the most signal impression arising from the whole is a deep sense of the magnitude of the interpositions of God in the affairs of man. The chequered career of Abraham,-the quiet life of Isaac,-the various and complicated circumstances in the history of Jacob,-the still more varied and painful vicissitudes of his descendants, important and interesting in themselves,-are rendered a thousand-fold more so, by their uniform relation to the great purpose of God, and their certain (although sometimes imperceptible) co-operation in the evolution of his grand design. Nor are these purposes always effected by the ordinary operation of his providence: they give a glorious exhibition of Jehovah. The perfect goodness, eternal truth, infinite love, boundless compassion, unsearchable wisdom, and almighty power of God are not portrayed, but seen in action; not described, but heard speaking in the ordinary actions of men, and directing the ways of private life and family circumstance, or assuming more than angel power,-controlling elements, working prodigies, and displaying the full power of the divine arm.

By these wondrous means, the Hebrew people rose up into being. The manifestations of infinite prescience and infinite power fostered the embryo creation of the Hebrew commonwealth. From the vocation of Abraham, to the morning when the emancipated Israelites stood on the banks of the Red Sea a free people, the purposes of God were in continual operation, to raise up the seed of Abraham, in numbers and knowledge, faith and freedom, worthy of the high position to which they had been predestinated. They stand before us, therefore, as a people prepared of the Lord,

and a people whose history and religion were destined to exercise a commanding influence on the whole world of mankind.

NOTES.

A, page 4.-Circumcision.

THE appointment of the rite of circumcision, as a sign of the covenant relation in which the seed of Abraham stood to Jehovah, holds an important position, both as an element of patriarchal religion, and a part of the ceremonial law. Yet doubts have arisen, as to the origin of this practice, from the admitted fact, that other ancient nations, besides the descendants of Isaac and Ishmael, have been known to submit to the same operation. And it has been frequently supposed that the validity of the rite, as a sign of the Abrahamic covenant, would be seriously affected, if it could be shown that circumcision previously existed.

As to the historic fact, it mainly rests upon the antiquity of the practice in Egypt. Herodotus (book ii. sect. 37, 104) distinctly states that the Egyptians circumcised. Diodorus (book ii. chap. 2) and Strabo (book xvii. p. 1140) unite in the same testimony. Still the question as to the date of the origin of circumcision in Egypt returns. Michaëlis ("Comment." vol. iii. cap. 3, sect. 1) maintains that it was practised in Egypt at the time of the exodus, and cites in proof Joshua v. 9. But Poole and Patrick, from the same text, draw a precisely opposite opinion, and contend that this text proves the Egyptians at this time to have been uncircumcised. And Exodus vi. 12 seems to favour the latter opinion.

The prosecution of an extended inquiry into this subject, would, in all probability, lead to these conclusions: 1. It by no means appears certain, that a proof of the pre-existence of circumcision would invalidate the true character of the rite, as a religious ordinance among the Hebrews. 2. That in this argument, as in many others, the most preposterous and extravagant importance has been given to the statements of Greek authors, respecting the antiquities of Egypt, as bearing upon their connexion with scripture history. When it is remembered that Moses, who lived four hundred years after Abraham, wrote nearly a thousand years before Herodotus, the oldest of the Greek authors who refer to the subject, the respective importance of the authorities may be easily estimated. 3. As the Hebrews circumcised universally, and the Egyptians regarded it as a practice only obligatory upon the priests, it is much more probable that they borrowed it from the Hebrews or Ishmaelites, than that God should appoint as a seal of the covenant to Abraham, a rite which at the time was a special badge of an heathen priesthood.

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B, page 9.-Jacob's Pottage.

THIS pottage was made of lentiles, as we learn from the last verse of this chapter. And St. Austin upon Psalm xlvi. saith they were Egyptian lentiles; which were in great esteem, and much commended by

Athenæus and A. Gellius; and gave the pottage, it is probable, a red tincture. Some think Esau did not know what it was, and therefore calls it only by its colour; asking for that red, that same red, as it is in the Hebrew. Therefore was his name called Edom.' This repeated eager desire of he knew not what, for which he sold his birth-right, gave him the name of Edom; which signifies 'red.' Whence the city which he built, and the whole country his posterity inhabited, was called by the same name." (PATRICK.)

C, page 9.-Esau's Sale of his Birth-right.

It seems impossible to assent to the view of those writers who describe Esau as being at this time at the point of death. Dr. Adam Clarke, for instance, observes, "It appears, from the whole of this transaction, that Esau was so completely exhausted by fatigue, that he must have perished had he not obtained some immediate refreshment." This conclusion is unwarranted by the circumstances, and incredible. That the eldest son of a princely family should perish with hunger in his father's house, is absurd.

The fact appears rather to have been, that Esau, returning from the chase faint and hungry, saw Jacob with some food already prepared, which appeared to him particularly inviting; and having the condition proposed to him on reply to his request for the pottage, he recklessly bartered his birth-right for his immediate sensual gratification. This opinion derives weight from the words of the apostle, who calls Esau a "profane person, who for one morsel of meat sold his birth-right; " adding, "Afterward, when he would have inherited the blessing, he was rejected for he found no place of repentance, though he sought it carefully with tears:" (Heb. xii. 16, 17 :) language which shows that his crime consisted in a carnal depreciation of a position which stood connected with both civil and religious privilege, under the influence of an impatient and sensual spirit. If the meal had been necessary to save his life, its attainment would not have been thus spoken of.

D, page 10.--Isaac's Blessing.

VARIOUS Opinions have been propounded respecting the intention of Isaac in giving his blessing, the nature of the benediction, and the effect it was expected to produce. Some have supposed that the aged patriarch now intended to dispose of his property; and that as Jacob, by securing the birth-right, had obtained a claim to the greater part of the family wealth, his father purposed to invest Esau with an interest in the promised inheritance of the land of Canaan. If, however, we carefully read the terms in which the blessing was given, no express reference to any thing of this kind is found. They are, on the contrary, of the most general and extensive application: The dew of heaven, or spiritual interposition, guidance, and blessing from on high. The fatness of the earth,-abundant supplies of earthly good. Let the people serve thee,-worldly influence, power, and authority. Be lord over thy brethren,-the greatest of the family, the possessor of preeminent dignity, the representative of its elevation and honour. But as we cannot ascertain whether the pious patriarch intended to convey his benediction in these terms, or was led beyond his purpose by a special influence from heaven, we are unable to state what was the pre

cise effect contemplated. This much, however, is evident, that if Isaac really purposed to pronounce such a benediction on Esau, he either must have been ignorant of the divine oracle delivered to Rebekah, or must have hoped to alter or supersede it.

E, page 17.-Laban's Teraphim.

MUCH wild speculation, as well as serious inquiry, has been called forth on the subject of these teraphim. Whatever doubt may exist as to their origin and form, it is certain that they were images, usually of a small size, which were employed at first by those who worshipped the true God, but were afterwards prostituted to purposes of idolatry and superstition. As it will be necessary to go more into detail on the subject in a future note, it may be sufficient here to suggest the inquiry, whether these patriarchal teraphim were not some attempted copy of the form, or of a part of the form, of the paradisaical cherubim; and, as such, used for the purpose of family or individual worship, in patriarchal times.

F, page 18.-Jacob's Wrestling.

FEW important passages of holy writ are so darkened by obscurity of language and manner as this account of Jacob's great struggle. Some light is cast upon the subject by a passage in one of the later prophets. Speaking of this case, Hosea says, "By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; even the Lord God of hosts; the Lord is his memorial." (Hosea xii. 3-5.) This important text, although it does not fully explain all the circumstances of this remarkable manifestation and conflict, leaves no room for doubt, that the struggle mainly consisted in earnest, persevering prayer to God.

G, page 25.—Bondage of the Israelites in Egypt.

SIR GARDNER WILKINSON argues against this application of the scripture, on the ground that the Egyptians did not distinguish between the Jews and Syrians, and because these bricks are expressly stated to have been made for a sacred building in Thebes in Upper Egypt, whilst the scene of the Israelites' bondage was in Lower Egypt. Yet, with all deference to this great authority, as he himself admits that the parties represented were either Jews or Syrians, that they are expressly declared to be captives, that Thothmes III. of the eighteenth dynasty (who was also called Moris) then reigned, and during his government the exodus took place,-it is fully believed that the reader will agree with Mr. Osburn, that this remarkable sculpture does in all probability exhibit the rigorous service of the Hebrews. This opinion is further confirmed by the fact, that we have never heard of any Syrians having been made captives at this period; and Sir G. Wilkinson says, "It is worthy of remark that more bricks bearing the name of Thothmes III., whom I suppose to have been king at the time of the exodus, have been discovered, than of any other period." ("Ancient Egypt," vol. ii. p. 98.) It is, further, a very curious circumstance, that of the ancient bricks found in Egypt "some are made with, and others without, straw. Many have chopped barley and wheat straw, others bean

halm and stubble; "-facts which strikingly confirm the Mosaic account, Exod. v. 12. (WILKINSON'S "Ancient Egypt," vol. i. p. 50.)

H, page 33.--Real Wonders were wrought by the Magicians. THE deliberate avowal of a belief that the doctrine of miracles was maintained in Heathen Egypt, and that the magicians actually wrought superhuman acts, may startle the reader, and expose the author to no little censure. But, however this may be, as his only object is the elucidation of scriptural truth, it would be culpable were he to shrink from the expression of an honest opinion, formed after careful inquiry and deliberate reflection. The remarks made in the text on Exod. vii. 9, appear conclusive as to the demand of Pharaoh, and prove that this could only have arisen where real superhuman wonders had been seen. Many commentators have amused their readers with speculations as to the legerdemain and jugglery of those magicians. But their circumstances should be fairly considered. There is no reason for believing that the magicians were at all aware of what Moses and Aaron had done, until they were called in before Pharaoh, and saw the serpent on the ground. They were specially sent for after the miracle was wrought, and therefore came unprepared. Apart from the admitted divinity of their mission, the argument is clearly much stronger in ascribing jugglery to the Hebrew prophets than to the Egyptian magicians. Others, refining upon the opinions to which objection has been made, tell us that the magicians produced nothing real, but only exhibited the appearance of serpents; and we are consequently expected to believe that the rod of Moses swallowed those appearances! Well might Dr. Adam Clarke exclaim, "Nature has no such power, and art no such influence, as to produce the effects attributed here, and in the succeeding chapters, to the Egyptian magicians." But as, notwithstanding what appears to be this plain and obvious view of the case, some persons may still be disposed to think that the ascription of miraculous powers to wicked men under any circumstances is an impeachment of revealed truth, it may be necessary to show briefly that both the Old and New Testaments distinctly recognise the view which we have taken. In Deuteronomy xiii. 1-3, Moses says, "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken unto the words of that prophet, or that dreamer of dreams." Here the possibility of wicked men working signs and wonders in support of the abominations of idolatry, is plainly taught. And it is worthy of observation that the Hebrew word rendered "wonder" in this text is npin (mōh-pheth) the same which is translated "miracle" in Exod. vii. 9, and which is generally used in the Old Testament to denote the wonderful works which Moses by the power of God effected in Egypt. The term, therefore, does not refer to a trick, a delusion, but to a miracle. In the New Testament, also, Christ forewarned his disciples, that" there shall arise false Christs, and false prophets, and shall show great signs and wonders." (Matt. xxiv. 24.)

Although deprecating, as sincerely as any, the unnecessary ascription of miraculous power, and the superstitious interpretation of scripture,