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phane history as it is called, treats only of persons and things relating to this world; but sacred history, besides its literal meaning, has also an hidden fense, which points to Christ, and defcribes the character and work of the great Redeemer of men. In proof of this, we need only refer you to the words of Christ himself, where he exhorts the Jews to fearch the Scriptures, for, says he, they are they which testify of mem-meaning thereby the Scriptures of the Old Testament, which do but very obscurely testify of Christ, to them who look no further than the bare letter, especially the Books of Mofes, though Christ says concerning them, that Mofeswrote of him and that If the Jews had believed Mofes, they would have believed him ---But, says he, if yo believe not his writings, how shall ye believe
The reason why the Jews fee nothing of Christ in their own Scriptures is because their eyes are blinded by carnal prejudice. There is a vail of unbelief
upon their hearts which hinders them from beholding any fpiritual truth; this vail can only be removed by the conversion of that
people unto Christ. They will then be astonished to find that the Meffiah has been so long time with them, and that they have not known him; they will fee that their favourite heroes and worthies did all foreshew a greater deliverer; and that Jofeph, the saviour of his brethren, is but the type of Jesus the Saviour of mankind.
It is remarkable that the same perfon in this history, is sometimes called Jacob, and sometimes Ifrael, and that too in the same fentence, as in the
text—The fons of Ifrael carried Jacob their father. Both these names were given him from his strivings; the one at his birth, when he strove to be the first-born, the other after his struggle with the angel. Jacob, his first name signifies a supplanter; Israel, a prince with God Is he not rightly named Jacob, said his brother Efau, for he hath fupplanted me two times. But this Jacob afterwards becomes an Israel; and then he is told _Thy name shall be called no more Jacob, but Ifrael, for as a prince hast thou power with God, and with men, and haft prevailed.
The holy Patriarch with his family proceed onward in their journey towards Egypt. A goodly companyHis fons, and his fons fons with him, his daughters, and his fons daughters, and all his feed brought he with him into Egypt
in all three fcore and fix fouls. Contemplating these illustrious personages travelling with their flocks and herds through the wilderness, may we not take up the parable of Balaam the son of Peor, which he uttered when he saw the defcendants of these fons of Israel returning back to the land of their forefathers, and overspreading the fertile plains of Syria with their fightly numbers, and say with the illuminated prophet— How goodly are thy tents, O Jacob, and thy tabernacles, 0 Ifrael, as the vallies are they spread forth, as gardens by the river side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. An aged parent is going to bless his eyes with the fight of a long lost fon--His sons are going to be fed and nourish.ed by a brother whom they had basely ifold and rejected Their wives and
little ones are going to behold the glory of Joseph, the lord of the country, but their kinsman after the flesh. The God who in after times brought them out of Egypt, is He who now brings them in. The vine that he brought out of Egypt, he first planted there; to be again transplanted back to the inheritance promised to their fathers—Thou, () God, Jhalt bring them in and plant them in the mountain of thine inheritance; in the place, O Lord, which thou hast made for thee to dwell in, the sanctuary which thy hands have eftablished—The Lord is among them, as in the holy place of Sinai, for he said, I will go down with thee into Egypt.
JUDAH is sent before them to acquaint Joseph of their approach, and to direct his steps to the land of GoThen, the place fixed upon for their