foretold, that they should be frequently infested with robbers, but should overcome at last.* Of Asher's, that they should be situated in a pleasant and fruitful country; and of Naphtali's, that they should spread their branches like an oak, and multiply exceedingly.

Jacob, having now done with those children begotten on Leah and his concubinary wives, next directs his attention to the sons of his beloved Rachel. Turning himself to Joseph, he first took some notice of his past troubles, and then set forth the future greatness of his descendants; after which he bestowed his benediction on him in words to the following effect: "The Lord," says he, "even the God of thy fathers, shall bless thee with the dew of heaven and with the fatness of the earth, with the fruit of the womb," that is, with a numerous posterity, "and with plenty of all sorts of cattle. May all the blessings promised to me and my forefathers be doubled upon Joseph's head; may they outtop and outstretch the highest mountains; and prove to him more fruitful and more lasting than they."||

The only one now remaining to receive Jacob's blessing was his youngest son Benjamin, who, no doubt, from having been a great favorite with his father, expected a suitable distinction from the rest of his brethren; but, whether Jacob foresaw that no extraordinary merit or happiness would attend this tribe, or that it should afterward be blended with that of Judah, and consequently share the blessing of that tribe, so it was that he only prophesied of him that his descendants should be of a fierce and warlike disposition; and, "like a ravenous wolf, should shed the blood of their enemies, and in the evening divide the spoil."

The good old patriarch having thus (by divine direction) foretold the fate of his descendants, he bestowed his blessing on each of his sons separately; after which he reminded them all (but more especially Joseph), that it was his most earnest request they would bury him among his ancestors, in the cave of Machpelah, which had been purchased by Abraham, and where not only the remains of him and his wife Sarah were deposited, but likewise those of Isaac and Rebecca, and where he had also buried his wife Leah.

Having given this last charge, the pious Jacob laid himself gently down in his bed, a short time after which he calmly resigned his soul into the hands of Him who gave it. He died in the one hundred and forty-seventh year of his age, during the last seventeen of which he resided in Egypt.

The loss of so good a father must undoubtedly be very afflicting to the whole family, but none of them expressed their grief with such filial affection as the pious Joseph, who could not behold his aged parent's face, though dead, without kissing and bathing it with his tears. Having thus given vent to his passions, and somewhat recovered himself, he ordered the physicians (according to the custom of the country) to embalm his father's body, and then set about making the necessary preparations for his funeral.

The time that Jacob's family mourned for their father was seventy days, during

* The tribe of Gad had their portion of land on the frontiers of the Jewish territories, so that they were continually exposed to the incursions of the bordering Arabs; but, in the course of time, they became so expert in war, that they always repulsed them.

The tribe or Asher possessed that part of the country which reached from Zidon to Mount Carmel it was so beautiful and fertile a spot, that it not only abounded with all kinds of provisions, but also with the choicest fruits, and most luxuriant productions of the earth.

In the territories allotted to the tribe of Naphtali was the country of Genesarat; which (Josephus says) was looked upon as the utmost effort of nature in point of beauty. It was also remarkable for producing some of the best wines in all Palestine. In one part of the prophecy, as related by Moses, it is said, "Naphtali is a hind let loose" the meaning of which is, that the people should be exceeding swift in the pursuit of their enemies, which, indeed, was the case, in a very peculiar manner, with this tribe.

The fruitfulness promised to Joseph in the great increase of his posterity was exemplified in the prodigious number of his two-fold tribe, Ephraim and Manasseh. At the first numbering of the tribes, these produced 72,700 men capable of bearing arms. (See Numb. i. 33-35.) And at the second numbering, 85,200 (Numb. xxvi. 34-37), which by far exceeded the number of either of the other tribes.

History sufficiently justifies the truth of this prediction relative to the tribe of Benjamin, for they alone maintained a war with all the other tribes, and overcame them in two battles, though they had sixteen to one. It must, however, be observed, that the comparison does not only respect mere valor and fortitude in defending themselves, but also fierceness in making wars and depredations upon others. But what is chiefly to be regarded in this prophecy is, that the tribe of Benjamin should continue till the final destruction of the Jewish polity. For since the natural morning and evening can not with the least propriety be here understood, and as the Jewish state is the subject of all Jacob's prophecy, we must consider the morning and the night as the beginning and final period of that state; and, consequently, that the tribe of Benjamin would exist till Shiloh came. And this prophecy was fully accomplished; for, upon the division of the kingdom after Solomon's death, the tribe of Benjamin adhered to that of Judah, and formed one people with it; continued to share the same fortune, and by that means existed till the destruction of Jerusalem by the Romans, which happened many years after the other ten tribes were no longer a people.

which Joseph never appeared at court, it being improper for him so to do on such an occasion. In consequence of this, he requested some of the officers about the king to acquaint him that his father, previous to his death, had enjoined him, upon oath, to bury him in a sepulchre belonging to their family, in the land of Canaan; and that therefore he begged permission that he might go and fulfil his last commands; after which he would return to court with all convenient expedition.

Pharaoh not only complied with Joseph's request, but (in compliment to him and his family) gave orders that the chief officers of his household, together with some of the principal nobility of the kingdom, should attend the funeral; who, joined with his own, and his father's whole family, some in chariots and others on horseback, formed one of the most pompous processions ever seen on a similar occasion.

On their arrival in the land of Canaan they halted at a place called "the threshing-floor of Atad," where they continued seven days mourning for the deceased. The Canaanites, who inhabited that part of the country, observing the Egyptians mixing themselves in these obsequies, were astonished, and imagining them to be the principals concerned in the funeral lamentation, could not forbear exclaiming, "This is a grievous mourning to the Egyptians!" whence they called the name of the place Abel-Mizraim, which signifies "the mourning of the Egyptians."

This solemnity being ended, they proceeded on their journey, and at length, arriv ing at the field of Machpelah, they deposited the remains of Jacob in the cave with his ancestors, after which the whole company returned in solemn procession to Egypt. During the life of Jacob, Joseph's brethren thought themselves secure; but now their aged father was no more, their former fears returned, and suggested to them the just revenge Joseph might yet take for the great injuries he had received from their hands. In consequence of this, they held a consultation together in what manner to proceed for their own security; the result of which was to form a message (purporting to have been delivered by Jacob), and send it to their brother. This was accordingly done, and the substance of the message was to the following effect: "Thy father commanded, before he died, saying, Thus shall ye say to Joseph: Forgive, I pray thee now, the trespass of thy brethren and their sin; for they did evil unto thee; but pardon them, not only for my sake, but because they are the servants of the God of thy father."

When Joseph read this message, such was his compassionate and forgiving temper, that he could not refrain from weeping. To remove, therefore, the fears and apprehensions of his brethren, he immediately sent for them, and, receiving them with the same kind affection as when their father was alive, excused the actions they had formerly committed to his prejudice in the most obliging manner; and, in order fully to remove their ill-founded fears, dismissed them with the assurance that they should always find in him a constant friend and an affectionate brother.

Though Joseph lived fifty-four years after his father's death, yet the sacred historian does not mention any farther particulars of him except the following; namely, that he lived to see himself the happy parent of a numerous offspring in his two sons, Ephraim and Manasseh, even to the third generation; during which time, it is reasonable to suppose, he continued in high favor with his prince, and in a considerable employment under him.

When Joseph grew old, and found his death approaching, he sent for his brethren, and, with the like prophetic spirit that his father Jacob had done, told them that God, according to his promise, would not fail bringing their posterity out of Egypt into the land of Canaan. At the same time he made them swear, that when it should please God thus to visit them, they should not forget to carry his remains with them, that they might be deposited in the burial-place of his ancestors. The pious Joseph, having thus bound his brethren by oath to convey his remains to his native land, soon after departed this life, in the one hundred and tenth year of his age. In compliance with the injunction laid, his brethren had the body immediately embalmed, put into a coffin, and carefully secured, till the time should come when the prediction was to be fulfilled of their leaving Egypt, and possessing the land of Canaan.

Thus have we finished the life of the great patriarch Joseph, who is certainly one of the most distinguished characters to be met with either in sacred or profane hisThis place is supposed to have been situated about two leagues from Jericho, on the other side of the Jordan, and about fifty miles from Hebron.

tory. To enliven what has already been said of him, we shall conclude this chapter with some general reflections and observations on the whole of his conduct; and likewise point out some of the most distinguished writers, whose accounts of him justly corroborate that given by the sacred historian.

It is observable that Moses is more diffuse on the history of Joseph, than on that of any other of the patriarchs: indeed, the whole is a master-piece of history: there is not only in the manner throughout such a happy, though uncommon mixture of simplicity and grandeur (which is a double character so hard to be united as is seldom met with in compositions merely human), but it is likewise related with the greatest variety of tender and affecting circumstances, which would afford matter for reflections useful for the conduct of almost every part and stage of the life of man. Consider him in whatever point of view or in whatever light you will, he must appear amiable and excellent, worthy of imitation, and claiming the highest applause. You see him spoken of in the sacred books with the highest honor; as a person greatly in the favor of God, and protected by him wherever he went, even in so extraordinary a manner as to become the observation of others,-as one of the strictest fidelity in every trust committed to him,-of the most exemplary chastity and honor, that no solicitations could overcome,-of the most fixed reverence for God, in the midst of all the corruptions of an idolatrous court and kingdom,-of the noblest resolution and fortitude, that the strongest temptations could never subdue,―of such admirable sagacity, wisdom, and prudence, that made even a prince and his nobles consider him as under divine inspiration,-of that indefatigable industry and diligence which made him successful in the most arduous attempts,-of the most generous compassion and forgiveness of spirit, that the most malicious and cruel injuries could never weaken or destroy,-as the preserver of Egypt and the neighboring nations, and as the stay and support of his own father and family,—as one patient and humble in adversity,-moderate in the use of power and the height of prosperity,-faithful as a servant, dutiful as a son, affectionate as a brother, and just and generous as a ruler over the people;-in a word, as one of the best and most finished characters, and as an instance of the most exemplary piety and strictest virtue.

CHAPTER VIII.

THE distinguished happiness which the descendants of Jacob had possessed during the power invested in their great protector Joseph, was, after his death, materially interrupted by the accession of a new king to the throne of Egypt. This monarch beheld, with a jealous eye, not only the prosperity, but also the great increase, of the Israelites, and began to fear that, in case of an invasion, they might possibly take part with the enemy, and thereby divest him of his regal dignity.

In consequence of these conjectures Pharaoh summoned a council of his principal nobility, to whom he stated the absolute necessity of taking some measures to lessen not only the power, but also the great increase of the Israelites, who were to be considered as strangers in the land where they now dwelt, and, in time, might be prejudicial to the public weal.

The council agreed in opinion with the king; upon which it was resolved not only to impose heavy taxes on them, but to confine them likewise to the hard labor of bearing burdens, digging clay, making bricks, and building strong fortresses in different parts of the kingdom; by means of which their spirits would be sunk, their bodies empoverished, and the great increase that had for some time taken place among them in a great measure stopped.*

No sooner was this resolution formed than it was carried into execution. The wretched Israelites were set about the laborious employ to which they were assigned, and that they might not be negligent in the execution of their business, taskmasters were set over them, whose natural dispositions were so cruel, that they did all in their power to make their lives truly miserable.

* In our engraving on the previous page the woman in the foreground is employed in baking bread at the very usual kind of oven-a hole in the ground. The other women are weaving. Both are the principal employments of women among the pastoral tribes, and were such among the Hebrews. It will be remembered that the hangings for the tabernacle were woven by the women, in the wilderness.

But such was the goodness of God in behalf of the poor Israelites, that Pharaoh's project was far from succeeding to his wishes; for the more they were oppressed, the more they multiplied. This so aggravated the king, and increased his jealousy to such a degree, that, in order to obtain his purposes, he hit upon another expedient. He sent for two of the most eminent of the Egyptian midwives (whose names were Shiprah and Puah), to whom he gave a strict charge, that whenever they were called to do their office to any Hebrew woman, if the child were a male they should privately strangle it, but if a female, they might let it live.

The midwives, touched with the cruelty of this injunction, and fully satisfied in their minds that it was better to obey God than man, paid no regard to Pharaoh's orders, but saved both male and female alike. Irritated at their disobedience, the king sent for them, and reprimanded them for their conduct in very severe terms; but they excused themselves by telling him that the Hebrew women were so much stronger in their constitutions than the Egyptians, and so lively, that they were generally delivered before they could reach them.

The judicious as well as humane conduct of the Egyptian midwives was very acceptable to God; but Pharaoh was highly incensed against them, considering the excuse they made as a mere evasion. He therefore determined not to trust them any longer, but to try another expedient, which might more effectively answer the intended purposes, and totally extirpate the whole male race of the Hebrews. To accomplish this end, he issued out an edict,* commanding that every male born among the Israelites should be thrown into the river and drowned, but that all the females should be saved.

It is not to be wondered at that so barbarous an edict should greatly afflict the already distressed Israelites, and that they should concert various methods whereby they might secure their offspring from the consequences of so inhuman a decree. That methods of this nature were used, will appear from the following circum

stances.

Some years before this cruel edict was published, one Amram, of the house of Levi, married a woman named Jochebed, of the same tribe. The first child they had was a daughter, whom they called Miriam, and about four years after she was delivered of a son, whom they named Aaron. In the time of this cruel persecution Jochebed was delivered of another son, who being a child of most exquisite beauty, she was particularly anxious for the preservation of its life.

In hopes of accomplishing her wishes, she concealed the child in her house for three months; but, not being able to secrete him any longer, and fearful that he would fall into the hands of those appointed to drown the male children, she at length resolved to commit him to the Providence of God. Accordingly, having made a little ark or boat of rushes, and well plastered it, both within and without, with pitch or bitumen, she put the child into it, and going privately down the river, left it among the flags by the bank, placing his sister Miriam at a proper distance to observe the

event.

But the Providence of God soon interposed in behalf of the helpless infant. A short time after the mother had left it, Pharaoh's daughter,|| attended by the maids of

It is the opinion of most commentators, and the learned in general, that this inhuman edict was so abhorred by the Egyptians, that they scarce ever put it in execution; and that it was recalled immediately after the death of the king who enacted it; which time Eusebius and others place in the fourth year after the birth of Moses.

↑ Josephus, in speaking of this circumstance, relates the following story: "That Amram, finding his wife with child, and fearing the consequences of the king's edict, prayed earnestly to God to put an end to that dreadful persecution; and that God appeared to him and told him, that he would, in due time, free his people from it, and that the son, who shortly would be born unto him, should prove the happy instrument of their glorious deliverance, and thereby eternise his own name." That this made him conceal him as long as he could, but fearing a discovery, he resolved to trust him to the care of Providence, arguing to this effect: that if the child could be concealed (as it was very difficult to do and hazardous to attempt) they must be in danger every moment, but as to the power and veracity of God, he did not doubt of it, but was assured, that whatever he had promised he would certainly make good; and with this trust and persuasion he was resolved to expose him.

+ Though his ark, or boat, is said to have been made with rushes, it is most probable that it was formed with flags of the tree papyrus, of which the Egyptians made their paper, and which grew particularly on the banks of the Nile. Clemens Alexandrinus expressly says, that the vessel was made of papyrus, the product of the country: and his assertion is confirmed by several other profane writers.

Josephus calls this princess Thurmuthis; and from him Philo, who adds, that she was the king's only daughter and heir; and that being some time married without having issue, she pretended to be big with child, and to be delivered of Moses, whom she owned as her natural son. That he was esteemed so is evident, from what the Apostle to the Hebrews says, namely, "That when Moses was grown up, he scorned to be thought the son of Pharaoh's daughter." See Heb. xi. 24.