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XIX.

ON FILIAL PIETY.

GENESIS XLVII. 12.

"And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families."

WHOEVER reads the Bible at all has read the history of Joseph. It has universally attracted attention: and, without doubt, there is not one, but many points in it, which deserve to be noticed. It is a strong and plain example of the circuitous providence of God that is to say, of his bringing about the ends and purposes of his providence by seemingly casual and unsuspected means. That is a high doctrine, both of natural and revealed religion, and is clearly exemplified in this history. It is a useful example, at the same time, of the protection and final reward of virtue, though for a season oppressed and calumniated, or carried through a long series of distresses and misfortunes. I say, it is a useful example, if duly understood, and not urged too far. It shows the protection of Providence to be with virtue under all its difficulties: and this being believed upon good grounds, it is enough; for the virtuous man will be assured that this protection will keep with him in and through all stages of his existence-living and dying he is in its hands; and for the same reason that it accompanies him, like an invisible guardian, through his trials, it will finally recompense him. This is the true application of that doctrine of a directing Providence, which is illustrated by the history of Joseph, as it relates to ourselves-I mean as it relates to those who are looking forward to a future state. If we draw from it an opinion, or an expectation, that, because Joseph was at length rewarded with riches and honours, therefore we shall be the same, we carry the example further than it will bear. It proves that virtue is under the protection of God, and will ultimately be taken care of and rewarded: but in what manner, and in what stage of our existence-whether in the present or the future, or in both-is left open by the example; and both may and must depend upon reasons in a great measure unknown to and incalculable by us.

Again the history of Joseph is a domestic example. It is an example of the ruinous consequences of partiality in a pa

rent, and of the quarrels and contentions in a family which naturally spring from such partiality.

Again: it is a lesson to all schemers and confederates in guilt, to teach them this truth,-that when their scheme does not succeed, they are sure to quarrel amongst themselves, and to go into the utmost bitterness of mutual accusation and reproach, as the brethren of Joseph, you find, did.

Again it is a natural example of the effect of adversity, in bringing men to themselves, to reflections upon their own conduct, to a sense and perception of many things, which had gone on, and might have gone on, unthought of and unperceived, if it had not been for some stroke of misfortune which roused their attention. It was after the brethren of Joseph had been shut up by him in prison, and were alarmed, as they well might be, for their lives, that their consciences, so far as it appears, for the first time smote them: "We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear." This is the natural and true effect of judgements in this world, to bring us to a knowledge of ourselves; that is to say, of those bad things in our lives which have deserved the calamities we are made to suffer.

These are all points in the history: but there is another point in Joseph's character which I make choice of as the subject of my present discourse; and that is, his dutifulness and affection. to his father. Never was this virtue more strongly displayed. It runs like a thread through the whole narrative; and whether we regard it as a quality to be admired, or, which would be a great deal better, as a quality to be imitated by us, so far as a great disparity of circumstances will allow of imitation, (which in principle it always will do,) it deserves to be considered with a separate and distinct attention.

When a surprising course of events had given to Joseph, after a long series of years, a most unexpected opportunity of seeing his brethren in Egypt, the first question which he asked them was, "Is your father yet alive?" This appears from the account which Reuben gave to Jacob of the conference which they had held with the great man of the country, whilst neither of them, as yet, suspected who he was. Joseph, you remember, had concealed himself during their first journey from the knowledge of his brethren; and it was not consistent with his dis

guise to be more full and particular than he was in his inquiries.

On account of the continuance of the famine in the land, it became necessary for the brethren of Joseph to go a second time into Egypt to seek corn, and a second time to produce themselves before the lord of the country. What had been Joseph's first question on the former visit was his first question in this,— "Is your father well, the old man of whom ye spake; is he yet alive? And they answered, Thy servant, our father, is in good health; he is yet alive. And they bowed down their heads and made obeisance."

Hitherto, you observe, all had passed in disguise. The brethren of Joseph knew nothing who they were speaking to, and Joseph was careful to preserve the secret. You will now take notice how this affected disguise was broken, and how Joseph found himself forced, as it were, from the resolution he had taken, of keeping his brethren in ignorance of his person. He had proposed, you read, to detain Benjamin. The rest being perplexed beyond measure, and distressed by this proposal, Judah, approaching Joseph, presents a most earnest supplication for the deliverance of the child; offers himself to remain Joseph's prisoner or slave, in his brother's place; and, in the conclusion, touches unknowingly, upon a string which vibrates in unison with the affections of the person whom he was addressing. "How shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The mention of this circumstance and this person subdued immediately the heart of Joseph, and produced a sudden, and, as it should seem, an undesigned, premature, discovery of himself to his astonished family. Then, that is, upon this circumstance being mentioned, Joseph could not refrain himself, and, after a little preparation, Joseph said unto his brethren, "I am Joseph."

The great secret being now disclosed, what was the conversation which immediately followed? The next word from Joseph's mouth was, "Doth my father yet live?" and his brethren could not answer him: surprise had overcome their faculty of utterance. After comforting, however, and encouraging his brethren, who seemed to sink under the intelligence, Joseph proceeds, "Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord

of all Egypt: come down unto me, tarry not: and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, and there will I nourish thee, (for yet there are five years of famine,) lest thou, and thy household, and all that thou hast, come to poverty. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen: and ye shall haste and bring down my father hither."

It is well known that Jacob yielded to this invitation, and passed over with his family into Egypt.

The next thing to be attended to is, the reception which he there met with, from his recovered son. "And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and presented himself unto him, and he fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, Now let me die, since I have seen thy face; because thou art yet alive." Not content with these strong expressions of personal duty and respect, Joseph now availed himself of his power and station to fix his father's family in the enjoyment of those comforts and advantages which the land of Egypt afforded in the universal dearth which then oppressed that region of the world. For this purpose, as well as to give another public token to his family, and to the country, of the deep reverence with which he regarded his parent, he introduced the aged patriarch to Pharaoh himself. "And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh." The sovereign of Egypt received a benediction from this venerable stranger. "And Joseph (the account proceeds) nourished his father, and his brethren, and all his father's household, with bread according to their families.”

It remains to be seen how Joseph conducted himself towards his father, on the two occasions in which alone it was left for him to discharge the office, and testify the affection, of a son; in his sickness, and upon his death. "And it came to pass," we read, "after these things, one told Joseph, Behold, thy father is sick and he took with him his two sons, Manasseh and Ephraim." Joseph delayed not, you find, to leave the court of Pharaoh, the cares and greatness of his station in it, in order to pay the last visit to his dying parent; and to place before him the hopes of his house and family, in the persons of his two "And Israel beheld Joseph's sons, and said, who are these? And Joseph said unto his father, They are my sons,

sons.

:

whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. (Now the eyes of Israel were dim, so that he could not see.) And he brought them near unto him; and he kissed them, and embraced them and Israel said unto Joseph, I had not thought to see thy face; and, lo! God hath showed me also thy seed. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth." Nothing can well be more solemn or interesting than this interview; more honourable or consoling to old age; or more expressive of the dignified piety of the best of sons, and the greatest of men.

We now approach the last scene of this eventful history, and the best testimony which it was possible for Joseph to give of the love and reverence with which he had never ceased to treat his father, and that was upon the occasion of his death, and the honours which he paid to his memory; honours, vain, no doubt, to the dead, but, so far as they are significations of gratitude or affection, justly deserving of commendation and esteem. "And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. And Joseph fell upon his father's face, and wept upon him, and kissed him. And Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel. And the Egyptians mourned for him threescore and ten days. And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph and his brethren, and his father's house: and there went up with him both chariots and horsemen; and it was a very great company. And they came to the threshing-floor of Atad, which is beyond Jordan; and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days."

Thus died, and thus was honoured in his death, the founder of the Jewish nation; who, amidst many mercies, and many visitations, sudden and surprising vicissitudes of affliction and joy, found it the greatest blessing of his varied and eventful life that he had been the father of a dutiful and affectionate son.

It has been said, and, as I believe, truly, that there is no virtuous quality belonging to the human character, of which there is not some distinct and eminent example to be found in

VOL. IV.

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