ment, consolation for years of sorrow, the height of human felicity; and was contented to resign his life, since he had attained the summit of his desires.

"The land of Goshen was situated in the eastern parts of Egypt, between the Red Sea and the river Nile, upon the borders of Canaan. It was a fruitful spot, every way fit for pasturage. This country was separated from Egypt, and on this account particularly desirable to the Israelites, as they might keep themselves in a body without endangering their religion or manners, by mixing with the Egyptians, and without incurring the envy or odium of the nation, as they would have done had they lived among them, and shared any power or profit in the government. They were also very conveniently fixed for returning into Canaan, whenever it should please GoD to command them to leave Egypt.

"The Egyptians held shepherds in general in abhorrence, because they killed their gods, for the Egyptians worshipped sheep among a number of other idols; and their aversion to shepherds was probably increased by the great oppression and tyranny they had endured from the Phoenician shepherds, who had before pene. trated into their country, made great devastations, and for a considerable time kept possession of it." But, upon whatever account it was that shepherds were an abomination to the Egyptians, we must consider it as a great instance of Joseph's modesty and love of truth, that he was not ashamed of an employment so mean in itself, and so vile in their eyes. It is observable, that he did not boast of his descent from Abraham, a mighty · prince, or stile his father Israel, a prince of Gon: his pleasure and ambition were to shew forth the wonderful goodness of God, in bringing him from so low a con-dition in life to such power and grandeur.

The post to which Pharaoh appointed Joseph's bre thren was an honourable one, in reference to the occupation which they had themselves made choice of.

In what terms Jacob pronounced a blessing on Pharaoh we are not told; but we may conclude, that he expressed gratitude for the benefits conferred on himself and his family, and wished the king prosperity and happiness.

If we reflect on the various calamities which had be fallen Jacob, since he first left his father's house, we may easily conceive why he said his days had been evil; and he had not yet attained to the age of his progeni

tors.

It is remarkable, that in his answer to Pharaoh, Jacob called his life a pilgrimage; and we find from several texts of Scripture *, that the patriarchs, and other good men, considered themselves as strangers and sojourners upon earth. This idea the Apostle to the Hebrews enJarges upon, and observes †, that those who confessed themselves strangers and pilgrims, plainly declared, that they sought a country, which, he observes, could not be that from whence they came out, because, to that they might have returned; but they sought a better, eyen an heavenly country. It may be inferred, that Jacob's hopes were actually fixed upon an heavenly state, since he was not at all elated with the prosperity that smiled upon him, neither did he lament his leaving Canaan.

Joseph's happiness must have been very great, in seeing his venerable parent, and all his relations, so happily settled around him.

From Joseph's advice to his brethren, see that ye fall not out by the way, a very instructive lesson may be learnt. How frequently does it happen, that children of the same family disagree concerning the gifts or legacies bestowed by relations, if one among them has a larger portion than Heb. xi. 13, 14, &c.

Ps. xxxix. 12.

the

the rest. These contentions are not likely to benefit any; on the contrary, such animosities destroy that concord which is of greater value than much treasure; and prevent the intercourse of good offices, which affords more substantial pleasures than riches can purchase.

The lesson may be extended farther; for if Christians in general consider human life as a pilgrimage, surely it must appear the height of folly to fall out with their fellow-travellers by the way, about straws and pebbles; when they are journeying towards a country where treasures of inestimable value will be bestowed on each of them, if they love one another, and live in other respects as their Heavenly Father requires.

SECTION LII.

THE EGYPTIANS SELL THEMSELVES TO PHARAOH.

From Genesis, Chap. xlvii.

AND there was no bread in all the land; for the famine was very sore; so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.

And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread; for why should we die in thy presence? for the money faileth.

And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the

asses:

asses: and he fed them with bread, for all their cattle,

for that year.

When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent, my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies and our lands.

Wherefore shall we die before thine eyes, both we and our land: buy us and our land for bread, and we and our land will be servants unto Pharaoh : and give us seed, that we may live and not die, that the land be not desolate.

And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.

And as for the people, he removed them to cities from one end of the borders of Egypt, even to the other end thereof.

Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

Then Joseph said unto the people, Behold, I have bought you this day, and your land, for Pharaoh: lo, here is seed for you, and ye shall sow the land.

And it shall come to pass in the increase, that you shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your housholds, and for food for your little ones.

And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's

servants.

And Joseph made it a law over the land of Egypt

unto

unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's.

ANNOTATIONS AND REFLECTIONS.

It evidently appears, that the famine in the land of Egypt was designed as a judgment on the people, not on the king, for while the former were reduced to slavery, the latter was raised to the highest pitch of affluence.

On a superficial view, Joseph seems to have had a partial regard for the king; but we find that the people complied willingly with his requisition, and there is no doubt but that he did right, as he was in this matter guided by unerring wisdom. In respect to the cattle, they were a burden to the Egyptians, if they had no pasturage; and the extremities of famine would have reduced the people to live entirely upon flesh, which would have been hurtful to their constitutions; so that by giving them corn in exchange, Pharaoh certainly conferred an immediate benefit upon his subjects.

What is in this section called the second year, was, in reality, the last year of the famine. It is to be observed, that the Egyptians voluntarily offered to resign their lands, and sell themselves as slaves to Pharaoh ; and it will be found, that in making the purchase, he had their welfare in view. We may suppose, by Joseph's removing them from their usual abodes, that there were some irregularities among them that required a reform.

The priests of Egypt consisted of all the nobility of the land; they filled the chief offices in the government, and it is likely that they had shewn a dutiful attachment to their sovereign, though they were idolaters; on which account Pharaoh might be actuated by gratitude, as well as veneration, when he forbore to reduce them to a state of slavery.