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ample waters detain by more tardily receding. The latter waters consume the times of sowing, the ground being moist. The former do not give the times of sowing, the ground being thirsty. The province marks (reputat, well considers) each. twelve cubits the province feels famine. In thirteen it is hungry. Fourteen cubits bring mirth. Fifteen security. Sixteen delicacies, (the richest productions of the soil). I have given a literal translation."See Dr. A. Clarke.

The Nilometer is a pillar erected in the middle of the Nile, on which are marked degrees measuring the ascent of the water. The fountains of the Nile are in the mountains of Abyssinia. The snows melting on the mountains must affect the flowing of the waters of the Nile. Upper and middle Egypt depend upon its waters for the irrigation of their lands. Lower Egypt and the (4) Delta formed by the division of the waters of the Nile have assistance from the rains. The Nile flows from south to north, and enters the Mediterranean sea by seven mouths. Some say by nine mouths. Others make the number less.-Calmet's Dictionary. The Nile was worshipped as a God by the Egyptians. Perhaps the river had its name from the Hebrew Nahal, which signifies river or torrent. Diodorus says it took its name from Nilus, a king of Egypt.-(See Calmet.)

(7.) Jacob sends his sons into Egypt to buy corn.— Joseph's ten brethren went down to buy corn in Egypt. Jacob would not allow Benjamin to accompany his brethren lest peradventure mischief befall him. Joseph's brethren bowed themselves before him with their faces to the earth. Twenty years had passed away since they had sold him into slavery. He was dressed in the costume of an Egyptian prince. He was surrounded by attendants, and was placed in a palace suited to his rank. He concealed himself by conversing with them through an interpreter. He was determined to understand their circumstances, and whether they had repented of their cruel conduct towards himself. He remembered his dreams respecting his brethren. He saw the fulfilment of his dreams. He acted under the immediate guidance of God in his conduct towards his brethren. His conduct towards Pharaoh and the Egyptians must be viewed in the same light of obedience to the inspiration of God. He made the king of Egypt indepen. dent of taxing his people for the royal income, by obtaining a fifth of the land for the king; and by establishing treasure houses for corn, he made the people's land secure from the evil of selling it to purchase food in times of dearth. He taught Egypt the lesson of laying up in times of plenty what would supply their wants in times of famine.

Joseph accused his brethren of having evil designs in coming into Egypt. They designed to plunder, and came to see where they could attack the most defenceless places, and carry off the spoil with the greatest ease. "Ye are spies. To see the nakedness (Sept. Ta x, the foot prints or roads) of the land, ye are come."

They denied that such was their intention. They

They told to Joseph

declared their wish to buy food. who they were, and whence they came. They were put in prison for three days. They were released and brought before Joseph. Simeon was bound in the presence of his brethren, and was sent back to prison. The other nine were allowed to return to their homes with the corn for which they came into Egypt. However, Joseph assured them that they should not see his face upon their next visit unless their younger brother came with them. He must have this proof of their truth and sincerity. On their way home they stopped at an inn or place where travellers had shelter for themselves and their beasts of burden. One of the brethren opened his sack to give to his ass provender. He saw his money in the mouth of the sack. He told to his brethren. Fear seized them all. They said: "What is this which God hath done to us?" When they came to the end of their journey they related to their father what had occurred in Egypt. They opened their sacks. Each man saw his money in his sack. They had not discovered this before, as the money may have been in the middle of the sack. Jacob and his sons feared when they saw the money.

"Jacob said to them, Me ye have bereaved of my children (Epe TEKVOσaтe), Joseph is not, and Simeon is not, and ye will take Benjamin away; all these things are against me." "Reuben said: Slay my two sons, if I bring him not to thee." Jacob replied: "My son shall not go with you. 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 grey hairs with sorrow to the grave."

(8.) Jacob sends his sons a second time into Egypt.Judah prevails on Jacob to allow Benjamin to accompany them. Judah becomes surety to his father for the safe return of Benjamin. Jacob directed his sons to take up the best fruit in the land, in their vessels, (εν τοις αγγειοισ, ν. 23, εν τοισ μαρσιπποισ, sacks), and carry down a present to the man; a little balm and a little honey, spices and myrrh, nuts and almonds; and take double money in your hand; and the money which was brought again in the mouth of your sacks (ev тou papoo) carry it again in your hand: peradventure it was an oversight." Jacob consented to their taking Benjamin, and gave to them his blessing. He concluded thus :— ἐγὼ μὲν γὰρ καθάπερ ἠτέκνωμαι, réкvopaι — (αTEKνow-to make childless-a, notTEKVOV, a child)—if I be bereaved of my children-I am bereaved of my children. The italics in the authorized version should be plain letters-the word TEKVOμa-signifying, I am bereaved of my children.

They arrived safely in Egypt. Joseph saw Benjamin with them, and instructed the ruler of his house to bring in these men, and to slay and make ready, for these men shall dine with me at noon. The man did as Joseph ordered, and brought the men to Joseph's house. Fear, arising from conscious guilt, seized them. They agreed amongst themselves that this apparent kindness was a token for evil. They feared that they were to be taken as bondmen; and their asses must be taken. They

conversed with the ruler of Joseph's house, and explained the matter of the money being found in their sacks, and assured him that they had brought that money back again, and other money to pay for more corn. The man assured them that he had their money, and that God gave to them treasure in their sacks. He brought out Simeon to them. He gave to them water to wash their feet. He gave to their asses provender. They made ready their present for Joseph when he should come at noon. They heard that they should eat bread there. Joseph returned. They presented the gift-the products of their landa proof that some fruits escaped the destruction which had fallen upon the corn. They bowed themselves to the earth before Joseph. He asked them concerning the old man, their father, of whom they had spoken, "Is he yet alive?" They replied "Thy servant, our father, is in good health-he is yet alive." They bowed down their heads, and made obeisance. Joseph saw his brother Benjamin, and inquired, "Is this your younger brother, of whom ye spake unto me?" And he said-"God be gracious unto thee, my son." (Benjamin is named his mother's son- oppo-Sept.-born of the same mother.) Joseph retired. His feelings of affection overcame him. He entered into his chamber and wept there. He washed his face and assumed his usual appearance. He entered his dining hall. The Egyptians esteemed it an abomination to eat with the Hebrews. They sat by themselves. Joseph sat by himself, having his brethren seated before him, the first-born, according to his birth-right, and the youngest according to his youth. They marvelled one at another. Joseph sent messes to his brethren. Benjamin's mess was five times so much as any of theirs. "They drank and were merry with him. Joseph instructed the steward of his house to put every man's money into his sack's (ETTI TOV σTOμаTOσ Tоν μарoπоν) mouth, and to put his silver cup into the sack's mouth of the youngest, and his corn money. The steward obeyed his master's order. As soon as the morning light came, Jacob's sons were sent away, they and their asses. They had not gone far, when Joseph directed his steward to follow and overtake them, and upbraid them on account of their ingratitude. Joseph followed the Asiatic custom of divination by cups, at least he pretended to divine with this his silver cup. They all declared their innocence in the matter. The steward found the cup in Benjamin's sack. They all returned and found Joseph in his house. They offered to become his servants. Joseph would have Benjamin. The rest may return to their father. Then Judah came near unto him and said," (Gen. xliv. 18-34.) Judah's speech may be considered as a masterpiece of eloquence. No wonder that Joseph was broken down in his resolutions by the force of the noble bearing and spirit of self-sacrifice manifested by Judah. In v. 31.-"It shall come to pass, when he (Jacob) seeth that the lad is not with us, that he will die; and thy servants shall bring down the gray hairs of thy servant, our father, with sorrow to the grave"-€iσ

adov-in Psalm xvi. 10.-"Thou wilt not leave my soul in hell"-ew adŋv. Adno-Hades is thus translated the grave and hell. Its derivation is adpa, not. and do, I know, and I see. As if the grave were hidden from the sight of the living, who, like Abraham, bury their dead out of their sight. Judah prays that he may be suffered to remain a bondman. instead of Benjamin. "For how shall I go up to my father, and the lad be not with me, lest, peradventure, I see the evil which shall come on my father?"

(9.) The sons of Jacob return.-The eloquence of Judah, in the presence of the unknown ruler of Egypt, surpassing the eloquence of Demosthenes, in the presence of Philip, king of Macedon, and not surpassed by the eloquence of St. Paul in the presence of Festus, of king Agrippa, of his sister Berenice, and of their grand pomp, completely overcame Joseph's resolutions to remain unknown to his brethren. The affections of the heart must rule. Joseph yields. Judah has broken down all the barriers of Joseph's secrecy. The ruler of Egypt confesses himself the brother of his designing murderers. The house of Pharaoh heard the loud crying of Joseph, whose wisdom from God was the cause of Egypt's greatness in the dark day of divine visitation. Though Joseph had ordered all the Egyptians to retire, although he was left alone with his brethren, the secrets of the interview with the strangers were disclosed. They were Joseph's brethren. Pharaoh was informed. The matter was pleasing to the king. Joseph was instructed by Pharaoh to direct his brethren to return to their home, and to come back again, bringing their father and their households with them. Pharaoh would have them to be regardless of any property they might have at home, they must not regard their stuff, the good of the land of Egypt was before them. "All the good of the land of Egypt is yours." Joseph obeyed the command of Pharaoh. He gave to them wagons, and provision for the way. every man he gave changes of raiment, but to Benjamin he gave three hundred pieces of silver and five changes of raiment. To his father he sent after this manner: 1. Ten asses laden with the good things of Egypt. 2. And ten she asses laden with corn, and bread and meat, for his father by the way." The brethren of Joseph "went up out of Egypt, and came into the land of Canaan unto Jacob their father." They told to their father-" Joseph is governor over all the land of Egypt.' Jacob's heart fainted, for he believed them not. They told to him all which Joseph had said unto them. He saw the wagons which Joseph had sent to carry him. The spirit of Jacob, their father, revived. Israel said "It is enough; Joseph, my son, is yet alive. I will go and see him before I die." Jacob did not believe, and despaired. He did believe, and he rejoiced, and determined to visit Egypt. This is faith, in contrast with unbelief. (10.) Jacob's Journey.-Israel took his journey, carrying with him all his property. He came to Beersheba. He offered sacrifices unto the God of his father, Isaac. God spake to Jacob in visions of

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the night, and commanded him, "fear not" to go down into Egypt. God promised to make of him a great nation. God promised to be with him in his going down into Egypt, and to bring him (his posterity) up again. The family arose, and departed from Beersheba, and came into Egypt. Their numbers are thus arranged ::

The twelve sons of Jacob, with their children and grand-children :

1. Reuben and his four sons..

2. Simeon and his six sons

574

70

Total sons of Jacob and his four wives "To harmonize this with the Septuagint and St. Stephen, Acts vii. 14, to the number sixty-six (all the souls who came out of Jacob's loins were 66,) "add nine of the Patriarch's wives-Judah's wife being already dead in Canaan (Gen. xxxviii. 12), Benjamin being supposed to be, as yet, unmarried, and the wife of Joseph being already in Egypt, and therefore out of the case-the number will "amount to seventy-five, which is that found in the "Acts."-Universal History.

"Dr. Hale's method is more simple, and, I think, "more satisfactory. Moses states that all the souls "who came with Jacob into Egypt, which issued from his loins, were sixty-six souls" (except his sons' wives), Gen. xlvi. 26; and this number is thus collected :

1. Jacob's children-eleven sons and one

"If to these sixty-six children and grand-children "and great-grand-children we add Jacob himself, "Joseph, and his two sons, the amount is seventy, "the whole amount of Jacob's family, which settled "in Egypt." "If nine wives (for three were dead) be added to the family of Jacob (i.e. 66 + 9 = 75) we have the whole amount of Jacob's household, who went down into Egypt, corresponding with the statement in the New Testament. That Joseph sent for his father, Jacob, and all his kindred, amounting to seventy-five souls.-Acts vii. This statement supposes that Judah was married when about fourteen years of age, his son En at the same age, Pharez at the same, Asher and his fourth son Beriah under twenty, Benjamin about fifteen, and Joseph's sons and grandsons about twenty." "But this is not improbable as the children of Israel must all have married at a very early age to have produced, in about two hundred and fifteen years, no less than six hundred thousand persons above twenty years old, besides women and children." These calculations may be found in Dr. A. Clarke's Commentary.

Jacob sent his son Judah before him to direct his way to Goshen. Judah was well qualified to undertake the duties of this office. Joseph, in his chariot, went up to meet his father at Goshen. He fell on his neck, and wept on his neck a good while.

"Israel said unto Joseph, now let me die, since I have seen thy face, because thou art yet alive."

Joseph told to his brethren and his father's house that he would go to Pharaoh and inform him of their arrival and of their trade to feed cattle, and that they had brought with them their flocks and their herds and all their property. Joseph instructed his brethren to reply to Pharaoh, when he should ask them what is your occupation? "Thy servants' trade hath been about cattle from our youth even until now, both we and also our fathers." He instructed his brethren that they must do this that they may obtain from Pharaoh permission to dwell in the land of Goshen, "for every shepherd is abomination to the Egyptians."

There are three reasons why the Egyptians hated shepherds :

1. They were, in general, lawless, roving freebooters.

2. Shepherds once subdued Egypt, and ruled it with severe tyranny for two hundred and fifty-nine years.

3. The shepherds sacrificed the ox and the sheep, animals worshipped by the Egyptians. "Caso Ariete velut in contumelia Ammonis: Bos quoque immolatur, quem Egyptii apim colunt."-Tacitus. The ram being sacrificed as if in contempt of Ammon (Jupiter); the ox also is immolated, which the Egyptians worshipped as Apis (i.e. under the name Apis.)

(11.) Joseph's kindness to his family.-Gen. xlvii. 1-12.-Joseph made Pharaoh acquainted with the arrival of his father and of his brethren-"and behold they are in the land of Goshen." He took five of his brethren and introduced them to Pharaoh as his future subjects. Pharaoh asked, "What is your

III.-The Book of Revelation.' Patmos. 96. St. Peter never was in Rome. The scriptures of the New Testament have no record to establish the truth of the story that St. Peter was in Rome. Babylon, or the city built on, or near, the ruins of the ancient Babylon, was the scene of his ministry.

1. The history of the world has been divided into two parts, the first part being called Ancient History, and the second part Modern History. The first part is connected with the Jewish polity; the second part is connected with the Christian ecclesiastical polity. This division may assist the memory in the study of revealed religion in connection with the secular or political history of the world.

2. The Old Testament contains the history of the world in its infancy, and the history of the foundation of the ancient empires of the world, in connection with the foundation and progress of the Jewish nation. The government exercised by God in the affairs of men, may be fully understood by the historical records of the Old Testament scriptures. The doctrine of Providence is most fully described in the book of Genesis, and in what the Septuagint names the four books of Kings; but in what our translators name the 1st and 2nd

books of Samuel, and the 1st and 2nd books of Kings.

3. The prophetic books must be interpreted by history. The fulfilment of the prophecy is an evidence of the inspiration of the Prophet, and of the divine authority of his message. Elijah appeals to miracle. Isaiah appeals to the fulfilment of prophecy. Elijah appealed to miracle and prophecy most successfully. The absence of rain for three years and a half. The fire from heaven on Mount Carmel. These two proofs and evidences of his inspiration and of his divine mission, form his argument to persuade Ahab that the God of Israel was the only living and true God, and that Elijah was the servant of God. Miracle and prophecy form the external evidences of revelation.

4. The facts of history may be recorded. The evidences of Divine revelation may be recorded. The facts which form the evidences of Divine revelation may be recorded. The evidences and the revelation are recorded in the history of the facts with which they are interwoven.

The fact of a disbelief of everything recorded, is equalled only by the fact of the disbelief in the disbeliever's own doubts and of his ultimate disbelief of his own personal existence. If assent be given to the narrative of facts in the Old Testament scriptures assent to the doctrines interwoven with the facts follows as a necessary consequence. The knowledge of the writer of any book must be acquired by personal study of previous records, however preserved. A knowledge of history, of antiquities, of manners and customs, and of geography, may be considered essentially necessary to illustrate the writings of the Old Testament.

:

Josephus, book i. chap. 2, of his Jewish antiquities, affirms Our science of astronomy is owing to the sons of Seth, and that their inventions might not wear out of the memories of men, nor perish before they were perfectly known, (upon Adam's prediction that the world was to be destroyed at one time by force of fire, and at another time by the violence and quantity of water), they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit these discoveries to mankind, and also inform them that there was another pillar of brick erected by them." That of brick was destroyed by the deluge. Now this pillar of stone remains in the land of Siriad, in the tribe of Benjamin, even to this day. The Egyptian priest and historian Manětho gives a narrative in some respects similar to this narrative by Josephus. Manětho wrote an account of the antiquities of his country, Egypt.

5. Another method of handing down to future ages the history of the past and the present, may be seen in the extraordinary length of life granted by Providence to men who lived before and after the flood. "By "this means the affairs of the old world might be "commemorated, as far as the deluge, by one man only,

"from Adam the fountain head. This one man was "Methuselah, for he was born two hundred and forty"three years before Adam's decease, so that he might sensibly converse with Adam during the space of "two hundred years, and he lived to the beginning "of that very year in which the world was drowned; "at which time Noah, his grandson, was six hundred "years old, so that he was capable of conversing "with him five hundred and sixty years."-Reading's Sermons, vol. i., p. 54-6. a.d. 1728.

Shem, the son of Noah, survived the deluge five hundred years. He conveyed the history of the past to Abraham. God's testimony to Abraham assures us of the safe preservation of these ancient records, that God knew Abraham, that he would faithfully teach his children and household after him all things which might dispose them to keep the ways of the Lord. In this manner of tradition, or of handing down from generation to generation, a preservation of some knowledge of past ages was secured. Moses, instructed in all the learning of the Egyptians, and in all the learning of his own people the Jews, was enabled, by the inspiration of God, to put in writing the history of facts and of revelations which is in the book of Genesis.

6. "The names of deities worshipped by those nations who departed from the knowledge and "worship of the one living and true God, were given by them to their heroes and benefactors. The countries "about Carthage, Tyre, and Sidon, these cities and "their colonies worshipped the sun, giving to the "sun the highest appellations their language would

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afford, as Baal-Samen, Lord of heaven, Moloch, "and Melchom, King of heaven, and other titles according to the difference of the Phoenician, Persian, Arabian, and other eastern languages. They dedi"cated altars and sacred fires and sacrifices even of "their own children to this imaginary deity-the sun. "The name of this deity, Baal, Bel or Belus (for it is the same), is the name of an ancient king of Tyre. 'Tis compounded in Ethbaal and Jezebel, and HanUnibal, Asdrubal, Adherbal, and other Phoenician "names which are met with in common history, "which shews how devoted they were to this idol." Reading's Sermons, vol. ii., p. 444.

The sacrifice to be consumed by fire from heaven, on Mount Carmel, proposed by Elijah, was to prove whether Baal (or the sun), whom Ahab and Jezebel had introduced into Israel as the national deity, could consume the sacrifice by fire in answer to the prayers of his priests and worshippers. There was no answer. Baal, or the sun, was no God. The God of Israel, who answered by fire, he was God. The sin of man has been a departure from the living God, manifested in a love for idolatry, or atheism. These sins of the human race are set before us in the New Testament as well as in the Old.

CHAPTER III.

The Books of the Old Testament contain records of the old world, from the creation to the commencement

I. Genesis. The first book of the Old Testament has its name from the word, l'eveoto, Genesis, used by the Septuagint or Greek translation of the scriptures by seventy persons. The word leveow, signifies generation, or production, or creation, and is given as a name to this book, because the book contains a history of the origin or beginning or creation of all things. The book named Genesis includes a period of 2369 years from the creation of the world to the death of Joseph.

II. Exodus.-Egodos.-This also is a Greek word which signifies going out or departure. This name is given to the book because it contains an account of the departure of the children of Israel from the land of Egypt. Exodus begins where Genesis ends, at the death of Joseph, and ends with an account of the erection of the tabernacle in the wilderness of Arabia Petræa (called also in English stony or rocky Arabia) at the foot of Mount Sinai.

III. Leviticus.-The word Leviticus is formed from the word Levi, and is given as a name to the book because the book contains a history of the things which relate to the tribe of Levi. The Levites were devoted to the service of God in the tabernacle and in the temple. Aaron and his sons are described as having been consecrated to the priesthood, which service occupied eight days. The matters related in this book are supposed to have been performed in the space of one month.

IV. Numbers.-This book is named Numbers because it contains an account of the numbering of the Israelites when they left Egypt, and afterwards, when they had completed their wanderings in the wilderness. Laws and ceremonies-civil, moral, and ceremonial; sins and punishments; journeyings and conquests of the Jews, are also described in this book. It comprehends a period of forty years.

V. Deuteronomy.-The word Deuteronomy, the name of this book, is Greek (Aevтepovoμoo), and signifies The Second Law, or the Law Repeated. This book is so named, because it contains the address of Moses to the "children of Israel," in which Moses repeats and explains the law. He was engaged in this work during five weeks. This book contains an account of the death of Moses, which account was, probably, added by Joshua, so that the narrative is continued for thirty days after the death of Moses. This book, therefore, comprehends a period of five weeks and thirty days. These five books, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, were written by Moses, and have received the name Pentateuch, from the Greek (Tevte) five, and Tevxa (plural of Tevxoσ-from Tevxw) books or volumes.