Part 21

Isaac being restored to his parents by the command of him who first bestowed him, he was the comfort of his mother in her old age, who, being arrived at the age of one hundred and twenty-seven years, died. Abraham having wept over her some time, considers of providing a burying place for her. He addresses the children of Heth, stating he was a stranger, and that he wished a burying place to bury the dead, out of his sight, which was kindly granted, requesting him to take choice of all their sepulchres. Abraham, who would not be beholden to any man, entreated them to sell him a field which had a double cave, but they wanted him to accept of it as a free gift, but Abraham was immoveable, and forced Ephron to tell him that the field was worth four hundred shekels of silver, which Abraham paid down, and there he buried Sarah.

Isaac’s Marriage with Rebekah.

Abraham being old, and thinking to take a wife for his son Isaac, resolves not to allow him to marry any of the daughters of the Canaanites; but despatches Eliezer his steward to Mesopotamia to take a wife for his son. Being come near the city of Nahor, he prayed that God would direct him to the person he had allotted to be his master’s son’s wife, by this token, that the damsel he should ask to draw water for himself and his camels, should do it frankly. Rebekah came, and Eliezer ran to meet her, and desired water to drink, which she readily gave him, and hasted to draw for his camels. This faithful servant, satisfied that she was the person, presents her with many presents, when she ran home to her brother, who instantly ran to meet Abraham’s servant, brought him home, and set down meat before him but would eat none till he got an answer to his business. A favourable answer being given, he prepared to return home.

Esau sells his Birthright to Jacob.

After the happy consummating of Isaac’s marriage with Rebekah, Abraham lived many years, till at length transported to that better and heavenly country; having spent one hundred and seventy-five years in the exercise of holy virtues and graces. God, after his death, multiplied his blessings on Isaac his son. But they had been twenty years married without having any children, when Isaac prayed the Lord for his wife’s sake for children, and he was heard, and Rebekah was delivered of male twins. The Divine oracle stated that the elder should serve the younger. When these two children were grown up, Jacob, the youngest, on a time sold lentil pottage, and Esau, returning from hunting, extremely hungry, with greediness desired this pottage; which Jacob perceiving, would not part with it till he had promised to sell him his birthright in consideration thereof, to which Esau agreed.

Isaac blesseth Jacob instead of Esau.

Esau having sold Jacob his birthright, Rebekah, who had a tender love for Jacob, ratified the right by a holy piece of craft. Isaac being sensible of his great age, and willing to bless his children ere he died, called Esau his eldest, whom he loved, to him, to hunt some venison, and make savoury meat that he might bless him. Rebekah told Jacob to fetch two kids, that she might make savoury meat to Isaac. She then dressed Jacob in Esau’s dress and put the skins of the kids upon his hands and smooth of his neck, that his father might suppose him to be Esau, which had the desired effect; for he received his father’s blessing by this deception. Scarcely had he made an end of blessing Jacob, when Esau came in from hunting, prepares his savoury meat, brings it to his father, and desires him to eat that he might bless him. The holy patriarch, perceiving the deception, trembled, and Esau cryed bitterly. Isaac, moved with his cries, blesseth him also, but subjects him to Jacob.

Jacob’s Mystical Ladder.

The anger of Esau against Jacob was too visible to be hid from Rebekah; and the tender love she had for Jacob caused her to send him away for a time, though grieved to let him out of her sight. To reconcile her husband Isaac to it, she spoke of his marriage--how grieving it would be if her son Jacob would marry any of the daughters of the land of Canaan, as Esau had done against their wish. Jacob was sent away, more like a fugitive than the son of a rich person. Being overtaken by night, he was obliged to take up his lodgings upon the earth, with no softer pillow than stone. Here he dreamed that he saw a ladder, the top of which reached to heaven, and the angels of God ascending and descending upon it. He was the Lord above it, who encouraged him to proceed on his journey, and promised that his seed should be as the dew of the earth, as in him should all nations of the earth be blessed.

Jacob serveth for Rachel and Leah.

Jacob assured by the vision of the Divine protection, went cheerfully on his way to Haran, and meeting some shepherds near a well, which had a great stone at the mouth thereof, asked them whither they knew one Laban, a grandchild of Nahor. They answered, yes; and that Rachel his daughter was coming thither with his sheep. Jacob no sooner saw her, then he went and rolled the stone from the mouth of the well, watered his sheep, kissed her, and made himself known to her. She ran with the tidings to her father, who came forth, kissed him, and brought him to his house. Jacob told him of his brother’s fury, stating that he wished to serve him; to which Laban agreed, that Jacob should serve him seven years for Rachel, which term he finished; but Leah was falsely put into Jacob’s bed, which displeased Jacob; but Laban appeased him by promising him Rachel at the end of other seven, which he also completed.

Jacob’s return to his birth-place.

The blessings that God so plentifully showered down upon Jacob excited Laban’s envy, so that he perceived it prudent to leave Mesopotamia. For this purpose he calls his two wives, and tells them of his design, which they approving of, he went off privately, taking family and possessions. Laban, informed of their sudden departure, and missing some of his idols, pursues them seven days. As soon as he overtook them, he reproached Jacob for stealing his daughters; and however right it might be to return to his country; it was very unjust to steal the idols. Jacob declared his ignorance of any such thing, whereupon Laban examined his whole effects, and at last enters Rachel’s tent; but before his coming she hid them in the camel’s furniture, and sat upon them; and desired her father not to take it ill that she did not rise, as she was unwell. Laban, forced to return without them, made a covenant with Jacob, after which they lovingly took leave of each other.

Jacob wrestleth with an Angel.

Jacob having thus escaped the hands of Laban, began to think how he might escape those of Esau, whereupon he sent messengers before him that he might find grace in his sight. Upon their return they declared that he was at the head of four hundred men coming to meet Jacob, which filled him with extreme fear. Jacob, to soften his brother’s heart, prepared great presents to him, left orders for his wives and children to pass over the brook Jabbok by night, while he remained on the other side. He betakes himself to prayer for a happy meeting with his brother, when an angel appeared unto him, and wrestled with him until day, when the angel touched the hollow of his thigh, and caused him to halt, and gave him the new name of Israel, with the assurance that he had nothing to fear from men, and in particular from his brother Esau.

Jacob’s sons kill all the people of Shechem.

When Jacob was returned from Mesopotamia, a city of the Shechemites, an accident happened which caused him a great deal of sorrow. Dinah being gone abroad to see the daughters of the land, their king took her by force, and ravished her; but desired to get her to wife. Jacob was grieved at his daughter’s defilement; and his sons, dissembling their rage, requested the Shechemites to be circumcised, that the mutual intercourse they proposed should take place. They consented; and on the third day, when their pain was most sensible, Simeon and Levi took their swords, and came upon them, and slew all the males, without sparing the king himself or his son, whose unlawful lust caused this bloodshed. The rest of Jacob’s sons pillaged the city, and carried all the spoil along with them, taking all their little ones and their wives captives. Jacob was extremely troubled at this, their revenge.

AN ACCOUNT OF JONAH’S MISSION

TO THE

NINEVITES.

Jonah was the son of Amittai, a prophet of Gath-hepher in Galilee. Some Jews would have him to be the son of the widow of Sarepta, raised to life by Elijah, but the distance of time renders it almost impossible; nor is it a whit more certain that he was the son of the Shunamite restored to life by Elisha, or the young prophet who anointed Jehu.

It is certain, that he predicted that God would restore to the Hebrews, the cities which the Syrians had taken from them during the reigns of Ahab, Jehoram, Jehu, and Jehoahaz, 2 Kings, xiv. 25. He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai the prophet which was of Gath-hepher. We have also the book of Jonah, where God ordered him to go to Nineveh and warn the inhabitants of their approaching destruction.

Nineveh was the capital of Assyria, and built by Asshur the son of Shem; Genesis, x. 11, “Out of that land went forth Asshur, and builded Nineveh.” It was one of the largest cities in the world. In Jonah’s time it was a city of three day’s journey, or would require him three days to go through it, proclaiming its overthrow. It then had about one hundred and twenty thousand infants in it, whom we cannot suppose above the eighth or tenth part of its inhabitants: one learned writer says it was sixty miles in circumference; and another writer says it was larger than Babylon. It was surrounded by a wall about two hundred feet high, and so thick, that three chariots abreast might have been driven along the top: on the wall were built one thousand five hundred towers, each two hundred feet higher than the wall; this city was very early noted for wealth, idolatry, and whoredom.

Fearing that the Lord might forbear punishing them if they repented, and so seemingly tarnish his honour, Jonah shipped himself at Joppa for Tarshish, when a storm quickly pursued the ship wherein he was. The heathen mariners awaked him, and required him to call on his God for deliverance. Lots being cast to discern for whose sake the storm arose, the lot fell on Jonah, who with shame confessed his guilt to the mariners, and desired them to cast him into the sea, that the storm might be stayed, which with reluctance, they were at last obliged to do; whereon the storm immediately ceased. A large fish swallowed up Jonah, and retained him safe in her belly for three days. There he earnestly prayed to the Lord, at whose command the fish vomited him alive on dry land. His orders to warn the Ninevites of their approaching destruction were immediately renewed, and all obedient, he hasted to that vast city, and travelled in it above a day’s journey denouncing their ruin if they did not repent within forty days. When the inhabitants heard this, they were greatly afflicted; a fast of three days both for man and beast was appointed, and they cried mightily to God for the preventing of this stroke; he heard their prayers, and long delayed their ruin. Displeased with the divine mercy, Jonah angrily wished to die, rather than live and see his prediction unfulfilled. While he sat without the city, waiting for his desired view of Nineveh’s ruin, God caused a gourd quickly to spring up to overshadow him from the scorching heat of the sun, but next day, a worm having bitten its root, it suddenly withered. The scorching sun and blasting wind vehemently beating on Jonah, he fainted and angrily wished to die, and averred to God himself that he was right in doing so. The Lord bid him think, if he had pity on the short-lived gourd, was there not far more reason for his and their maker to pity the penitent inhabitants of Nineveh?

Nineveh at last was destroyed about one hundred years after Jonah. The Medes and Persians had several times laid siege to it, but were diverted by various accidents; but after the massacre of the Tartars in Media, they repeated the siege, Cyaxares and Nebuchadnezzar being the commanders: after they had lain before it three years, the river Tigrus or Sycus, being exceedingly swollen, washed away two and a half miles of the wall; when the waters assuaging the besiegers rushed into the city, and murdered the inhabitants, who lay buried in their drunkeness, occasioned by an advantage which they had just before gained over the enemy. When the king, whose name we suppose was Sardanapalus, heard the city was taken, it is said, he shut up himself, family, and wealth to the value of about twenty-five thousand millions sterling, in the palace, and then set fire to it, and destroyed all that was in it, and it was fifteen days before the flames were quenched.

It is hard to say what was the gourd that covered Jonah’s head at Nineveh: Jerome says, it was a small shrub, which, in the sandy places of Canaan, grows up in a few days to a considerable height, and with its large leaves forms an agreeable shade. It is now generally thought to be the _Palma Christi_, which is somewhat like a lily, with large smooth and black spotted leaves; one kind of it grows to the height of a fig-tree, and whose branches and trunk are hollow as a reed; there is also the wild gourd, which creeps along the surface of the earth, as those of cucumbers; its fruit is of the size and form of an orange, containing a light substance, but so excessively bitter that it has been called the gall of the earth.

I have now given you a short account of the History of Jonah, which could be greatly enlarged if space would permit--also the command given by God to preach at Nineveh--Jonah’s disobedience to that command--the pursuit and arrest of him for that disobedience by a storm, in which he was asleep--the discovery of him and his disobedience to be the cause of the storm--the casting of him into the sea, for the stilling of the storm--the miraculous preservation of his life there in the belly of a fish, which was his preservation for further services. We have also Jonah’s praying unto God: in his prayer we have, the great distress and danger he was in--the despair he was thereby almost reduced to--the encouragement he took to himself in this deplorable condition--the assurance he had of God’s favour to him--the warning and instruction he gives to others--the praise and glory of all given to God--his deliverance out of the belly of the fish--and his coming safe and sound upon dry land again--his mission renewed--and the command a second time given him to go preach at Nineveh--his message to Nineveh faithfully delivered, by which its speedy overthrow was threatened--the repentance, humiliatian, and reformation of the Ninevites hereupon--God’s gracious revocation of the sentence passed upon them, and the preventing of the ruin threatened. We have also Jonah’s repining at God’s mercy to Nineveh, and the fret he was in about it--the gentle reproof God gave him for it, Jonah’s discontent at the withering of the gourd, and justifying of himself in that discontent--God’s improving of it for his conviction, that he ought not to be angry at the sparing of Nineveh. Man’s badness and God’s goodness serve here for a foil to each other, that the former may appear the more exceeding sinful, and the latter the more exceeding gracious.

From all this we may learn, _First_, that though God may suffer his people to fall into sin, yet he will not suffer them to lie still in it, but will take a course effectually to show them their error, and to bring them to themselves, and to their right mind again. We have reason to hope that Jonah, after this, was well reconciled to the sparing of Nineveh, and was as well pleased with it, as ever he had been displeased.

_Second_, that God will justify himself in the methods of his grace toward repenting returning sinners, as well as in the course his justice takes with them that persist in their rebellion, though there are those that murmur at the mercy of God, because they do not understand it, (for his thoughts and ways therein are as far above ours as heaven is above the earth) yet he will make it evident that therein he acts like himself, and will be justified when he speaks. See what pains he takes with Jonah, to convince him that it was very fit that Nineveh should be spared. Jonah had said, I do well to be angry, but he could not prove it; God says, I do well to be merciful, and proves it; and it is a great encouragement to poor sinners to hope that they shall find mercy with him, that he is so ready to justify himself in showing mercy, and to triumph in those whom he makes the monuments of it, against those who is evil because he is good; such murmurers shall be made to understand this doctrine, that how narrow soever their souls and their principles are, and how willing soever they are to engross divine grace to themselves, and those of their own way, their is one Lord over all, that is rich in mercy to all that call on him, and in every nation, Nineveh as well as in Israel, he that fears God, and works righteousness, is accepted of him, and he that repents and turns from his evil way shall find mercy with him.

Did not the fate of this prophet typify our Saviour’s being cast into the raging sea of divine wrath; his lying a part of three days in the grave; his glorious resurrection from the dead; and the publication of his gospel to multitudes of perishing sinners that followed.

We cannot close more fitly, perhaps than by extracting a few lines from the powerful summing up by the poet Young.

“What am I? and from whence?--I nothing know, But what I am: and since I am, conclude Something eternal: had there e’er been nought, Nought still had been: eternal there must be. But what eternal?--Why not human race? And Adam’s ancestors without an end? That’s hard to be conceiv’d. Yet grant it true, Whence earth and these bright orbs?--Eternal too? Grant matter was eternal, still these orbs Would want some other father;--much design Is seen in all their motions, all their makes: Design implies intelligence, and art; That can’t be from themselves, or man; that art Man scarce can comprehend, could man bestow? Who motion, foreign to the smallest grain, Shot through vast masses of enormous weight? Who bade brute matter’s restive lump assume Such various forms, and gave it wings to fly? Has matter innate motion? then each atom, Asserting its indisputable right To dance, would form an universe of dust: Has matter none? Then whence these glorious forms And boundless flights, from shapeless, and repos’d? Has matter more than motion?--has it thought, Judgment, and genius?--is it deeply learn’d In mathematics? Has it fram’d such laws, Which but to guess a Newton made immortal?-- If so, how each sage atom laughs at me, Who thinks a clod inferior to a man! If art to form, and counsel to conduct, And that with greater far than human skill, Resides not in each block--a Godhead reigns-- And if a God there is, that God how great!”

THE

HISTORY OF MOSES;

GIVING AN

Account of his birth, his being found by Pharaoh’s daughter in the ark of bulrushes, and the miracles wrought by him for the deliverance of the children of Israel.

EMBELLISHED WITH CUTS.

GLASGOW: PRINTED FOR THE BOOKSELLERS.

The finding of Moses.

Exodus ii. 1.

Moses was the son of Amram and Jochebed, of the tribe of Levi, and was born in Egypt. In consequence of the decree of Pharaoh for putting the male children of the Hebrews to death, his mother seeing that he was a goodly child, hid him three months. At length when she could no longer hide him, she made for him with her own hands a little cradle of bulrushes, which she daubed with slime and pitch to keep out the water, and having put the child into it, she laid it among the flags by the edge of the river Nile. She then left his sister at a little distance from the spot to watch the cradle. A short time after Jochebed had left her child, the daughter of Pharaoh came down to bathe herself in the river, and when she saw the little ark, she sent her maid to fetch it. And when she opened it, she saw the child, and behold the child wept. And she had compassion on him, and said, “This is one of the Hebrew’s children.” And the sister of the child, who had seen all that had passed, came to the princess, and said to her, “Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?” And Pharaoh’s daughter said to her, “Go:” and the maid went and called the child’s mother. And the woman took the child and nursed it. And we read that the child grew under the tender care of his mother, and that she took him when he was old enough unto Pharaoh’s daughter, who brought him up as her own son. And she called his name Moses, which, in the Egyptian tongue, means one saved out of the water.

As the son of Pharaoh’s daughter, Moses was educated in a magnificent and princely manner, yet Moses did not forget his own people, or his father’s house. In his visits to his own people, Moses saw and pitied the miseries which they had to bear from the cruelty of King Pharaoh. He saw their sufferings, and could no longer be happy in the court of Egypt, among the enemies of his people and of their religion. His faith made him more proud of the name of Israelite then he had ever been of being called the adopted son of King Pharaoh’s daughter. Once more among his own people, he found it very difficult to see with patience all that they had to bear; and on one occasion we read that he saved a Hebrew from the hand of an Egyptian who was smiting him, and slew the Egyptian. When Pharaoh heard this thing, he sought to slay Moses. And Moses fled from the face of Pharaoh, and dwelt in the land of Midian, and lived several years with Jethro, who gave him one of his daughters for his wife.

The burning Bush.

Exodus iii. 1.

One day, when Moses was keeping the flock of his father-in-law, the angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush. And Moses said, “I will now turn aside, and see this great sight, why the bush is not burnt.” Then God called unto him out of the midst of the bush, and said, draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And the Lord commissioned him to deliver his people Israel. But Moses was afraid when he heard what God commanded him to do; because he thought himself unworthy of such an office, and unfit for it. But it pleased God to assure him, that he would be with him, to guide and protect him.

The Plagues of Egypt.

Exodus viii. 1.