religion nay it would seem to us almost rude to attempt it. But wherefore? Because of our want of spiritual-mindedness. If our spirits were imbued with a sense of divine things, we should think of the most common concerns of life in a religious way; and so thinking of them, it would be natural to speak of them. Jacob, in answer to this simple question, introduces several important truths, and that without any force or awkwardness. He insinuates to Pharaoh, that he and his fathers before him were strangers and pilgrims upon the earth; that their portion was not in this world, but in another; that the life of man, though it extended to a hundred and thirty years, was but a few days; that those few days were mixed with evil; all which, if the king properly reflected on it, would lead him to set light by the earthly glory with which he was loaded, and to seek a crown which fadeth not away. It is admirable to see how all these sentiments could be suggested in so prudent, so modest, so natural, and so inoffensive a manner. If Pharaoh was affected with Jacob's blessing him, and wished by his question to turn the conversation to something less tender, he would be in a manner disappointed. He is now in company with a man, who, talk on what he will, will make him feel and yet ; it shall be in a way that cannot hurt him; for he says nothing about him, but speaks merely of himself. Having thus made a suitable confession, the patriarch, whose heart was full, could not take leave of the king without repeating his solemn blessing. Whether Pharaoh ever saw him again, we are not told but if what was then said had a proper effect, he would remember this interview as one of the most interesting events of his life.

Ver. 11, 12. Joseph having obtained the consent of the king, places his father and his brethren in the situation he intended, and there continued to nourish and cherish them, as a little child is nourished. And thus he is made, more than at the birth of Manasseh, to forget all his toil, and all the distresses which he had met with in his father's house.

Ver. 13-26. The sacred writer informs us as a matter by the bye, of the state of things in Egypt, during the remaining five

years of famine, under Joseph's administration. The famine was so sore in the land, that to purchase the necessaries of life, the inhabitants first parted with all their money; and not only they, but the countries adjacent: so that the king's treasury became greatly enriched. And when money failed, their cattle were required; and last of all their lands, and their persons, save only that the lands of their priests, or princes, were not sold for being, according to the laws of the country, considered as a part of the royal household, they were not under the necessity of selling their estates, but were participants of all the advantages which Pharaoh derived by Joseph.

This part of Joseph's conduct has been thought by some, very exceptionable, as tending to reduce a nation to poverty and slavery. I am not sure that it was entirely right, though the parties concerned appear to have cast no reflection upon him.* If it were not, it only proves that Joseph, though a good and great man, yet was not perfect. But difference of time and circum stances may render us incompetent to judge of his conduct with accuracy. The following remarks, if they do not wholly exculpate him from blame, may at least serve greatly to extenuate the evil of his conduct. (1.) He does not appear to have been employed by the country, but by the king only, and that for himself. He did not buy up corn during the plentiful years, at the public expense, but at that of the king, paying the people the full price for their commodities, and, as it would seem, out of the king's private purse. (2.) If the Egyptians had believed the word of God, as the king did, they had the same opportunity, and might have laid by grain enough, each family for itself, during the seven plentiful years, fully to have supplied their own wants during the years of famine. But it seems they paid no regard to the dreams, nor to the interpretation, any more than the antediluvians did to the preparations of Noah. All the plenty which had been poured upon them, according as Joseph had foretold, did not convince

* No prince ever obtained arbitrary power so fairly, yet perhaps it laid the foundation for the subsequent oppression of Israel.

R.

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them the only use they made of it was to waste it in luxury as it came. It was just, therefore, that they should now feel some of the consequences. (3.) In supplying their wants, it was absolutely necessary to distribute the provisions not by gift, but by sale; and that according to what we should call the market price : otherwise the whole would have been consumed in half the time, and the country have perished. (4.) The slavery to which they were reduced was merely that of being tenants to the king, who accepted of one-fifth of the produce for his rent. Indeed it was scarcely possible for a whole nation to be greatly oppressed, without being driven, to redress themselves; and probably what they paid in aftertimes as a rent, was much the same thing as we pay in taxes, enabling the king to maintain his state, and support his government, without any other burdens. There is no mention, I believe, in history, of this event producing any ill effects upon the country. Finally: Whatever he did, it was not for himself, or his kindred, but for the king by whom he was employed. The utmost therefore that can be made of it to his disadvantage, does not affect the disinterestedness of his character.

The vision which he

Ver. 27, 28. The sacred historian now returning to Israel, informs us that they dwelt in Goshen, and had possessions, and grew and multiplied exceedingly; and this during the lifetime of Jacob, who lived seventeen years in Egypt. had at Beersheba contained an intimation that he should die in that country, else we may suppose he would have been for returning as soon as the famine had subsided: but Jacob is directed by the will of heaven, as his descendants were by the cloud in the wilderness.

Ver. 29-31. And now the time drawing nigh that Israel should die, he sends for his son Joseph, and engages him by a solemn oath to bury him, not in Egypt, but in the sepulchre of his fathers. This request was not merely the effect of natural affection, but of faith. As it was by faith that Joseph gave commandment concerning his bones, doubtless this arose from the same principle. The patriarch, relying on the covenant made with his fathers, and believing that his posterity would hereafter possess

the land, wished to lie among them, and to have his body carried up, to take a kind of previous possession on their behalf. To this request of his father, Joseph readily consents. The venerable man, however, is not yet at the point of death, but is desirous of setting things in order, that when he comes to die he may have nothing else to think about.