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The great interest we feel in Abraham is as "the father of the faithful," as a model of that exalted sentiment which is best defined and interpreted by his own trials and experiences; and hence I shall not dwell on the well known incidents of his life outside the varied calls and promises by which he became the most favored man in human annals. It was his faith which made him immortal, and with which his name is forever associated. It is his religious faith looming up, after four thousand years, for our admiration and veneration which is the true subject of our meditation. This, I think, is distinct from our ordinary conception of faith, such as a belief in the operation of natural laws, in the return of the seasons, in the rewards of virtue, in the assurance of prosperity with due regard to the conditions of success. Faith in a friend, in a nation's future, in the triumphs of a good cause, in our own energies and resources is, I grant, necessarily connected with reason, with wide observation and experience, with induction, with laws of nature and of mind. But religious faith is supreme trust in an unseen God and supreme obedience to his commands, without any other exercise of reason than the intuitive conviction that what he orders is right because he orders it, whether we can fathom his wisdom or not. "Canst thou by searching find out Him?"

Yet notwithstanding the exalted faith of Abraham, by which all religious faith is tested, an eternal pattern and example for our reverence and imitation, the grand old man deceived both Pharaoh and Abimelech, and if he did not tell positive lies, he uttered only half truths, for Sarah was a half sister; and thus he put expediency and policy above moral rectitude,–to be palliated indeed in his case by the desire to preserve his wife from pollution. Yet this is the only blot on his otherwise reproachless character, marked by so many noble traits that he may be regarded as almost perfect. His righteousness was as memorable as his faith, living in the fear of God. How noble was his disinterestedness in giving to Lot the choice of lands for his family and his flocks and his cattle! How brave was he in rescuing his kinsman from the hands of conquering kings! How lofty in refusing any remuneration for his services! How fervent were his intercessions with the Almighty for the preservation of the cities of the plain! How hospitable his mode of life, as when he entertained angels unawares! How kind he was to Hagar when she had incurred the jealousy of Sarah! How serene and dignified and generous he was, the model of courtesy and kindness!

With Abraham we associate the supremest happiness which an old man can attain unto and enjoy. He was prosperous, rich, powerful, and favored in every way; but the chief source of his happiness was the superb consciousness that he was to be the progenitor of a mighty and numerous progeny, through whom all the nations of the earth should be blessed. How far his faith was connected with temporal prosperity we cannot tell. Prosperity seems to have been the blessing of the Old Testament, as adversity was the blessing of the New. But he was certain of this,–that his descendants would possess ultimately the land of Canaan, and would be as numerous as the stars of heaven. He was certain that in some mysterious way there would come from his race something that would be a blessing to mankind. Was it revealed to his exultant soul what this blessing should be? Did this old patriarch cast a prophetic eye beyond the ages, and see that the promise made to him was spiritual rather than material, pertaining to the final triumph of truth and righteousness?–that the unity of God, which he taught to Isaac and perhaps to Ishmael, was to be upheld by his race alone among prevailing idolatries, until the Saviour should come to reveal a new dispensation and finally draw all men unto him? Did Abraham fully realize what a magnificent nation the Israelites should become,–not merely the rulers of western Asia under David and Solomon, but that even after their final dispersion they should furnish ministers to kings, scholars to universities, and dictators to legislative halls,–an unconquerable race, powerful even after the vicissitudes and humiliations of four thousand years? Did he realize fully that from his descendants should arise the religious teachers of mankind,–not only the prophets and sages of the Old Testament, but the apostles and martyrs of the New,–planting in every land the seeds of the everlasting gospel, which should finally uproot all Brahminical self-expiations, all Buddhistic reveries, all the speculations of Greek philosophers, all the countless forms of idolatry, polytheism, pantheism, and pharisaism on this earth, until every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father?

Yet such were the boons granted to Abraham, as the reward of faith and obedience to the One true God,–the vital principle without which religion dies into superstition, with which his descendants were inspired not only to nationality and civil coherence, but to the highest and noblest teachings the world has received from any people, and by which his name is forever linked with the spiritual progress and happiness of mankind.

JOSEPH

ISRAEL IN EGYPT

No one in his senses would dream of adding anything to the story of Joseph, as narrated in Genesis, whether it came from the pen of Moses or from some subsequent writer. It is a masterpiece of historical composition, unequalled in any literature sacred or profane, in ancient or modern times, for its simplicity, its pathos, its dramatic power, and its sustained interest. Nor shall I attempt to paraphrase or re-tell it, save by way of annotation and illustration of subjects connected with it, having reference to the subsequent development of the Jewish nation and character.

Joseph, the great-grandson of Abraham, was born at Haran in Mesopotamia, probably during the XVIII. Century B.C., when his father Jacob was in the service of Laban the Syrian. There was nothing remarkable in his career until he was sold as a slave by his unnatural and jealous brothers. He was the favorite son of the patriarch Jacob, by his beloved Rachel, being the youngest, except Benjamin, of a large family of twelve sons,–a beautiful and promising youth, with qualities which peculiarly called out the paternal affections. In the inordinate love and partiality of Jacob for this youth he gave to him, by way of distinction, a decorated tunic, such as was worn only by the sons of princes. The half-brothers of Joseph were filled with envy in view of this unwise step on the part of their common father,–a proceeding difficult to be reconciled with his politic and crafty nature; and their envy ripened into hostility when Joseph, with the frankness of youth, narrated his dreams, which signified his future pre-eminence and the humiliation of his brothers. Nor were his dreams altogether pleasing to his father, who rebuked him with this indignant outburst of feeling: "Shall I and thy brethren indeed come to bow down ourselves to thee on the earth?" But while the father pondered, the brothers were consumed with hatred, for envy is one of the most powerful passions that move the human soul, and is malignant in its developments. Strange to say, it is most common in large families and among those who pass for friends. We do not envy prosperous enemies with the virulence we feel for prosperous relatives, who theoretically are our equals. Nor does envy cease until inequality has become so great as to make rivalry preposterous: a subject does not envy his king, or his generally acknowledged superior. Envy may even give place to respect and deference when the object of it has achieved fame and conceded power. Relatives who begin with jealousy sometimes end as worshippers, but not until extraordinary merit, vast wealth, or overtopping influence are universally conceded. Conceive of Napoleon's brothers envying the great Emperor, or Webster's the great statesman, or Grant's the great general, although the passion may have lurked in the bosoms of political rivals and military chieftains.

But one thing certainly extinguishes envy; and that is death. Hence the envy of Joseph's brothers, after they had sold him to a caravan of Ishmaelite merchants, was succeeded by remorse and shame. Their murmurings passed into lies. They could not tell their broken-hearted father of their crime; they never told him. Jacob was led to suppose that his favorite son was devoured by wild beasts; they added deceit and cowardice to a depraved heartlessness, and nearly brought down the gray hairs of their father to the grave. No subsequent humiliation or punishment could be too severe for such wickedness. Although they were destined to become the heads of powerful tribes, even of the chosen people of God, these men have incurred the condemnation of all ages. But Judah and Reuben do not come in for unlimited censure, since these sons of Leah sought to save their brother from a violent death; and subsequently in Egypt Judah looms up as a magnanimous character, whom we admire almost as much as we do Joseph himself. What can be more eloquent than his defence of Benjamin, and his appeal to what seemed to him to be an Egyptian potentate!

The sale of Joseph as a slave is one of the most signal instances of the providence of God working by natural laws recorded in all history,–more marked even than the elevation of Esther and Mordecai. In it we see permission of evil and its counteraction,–its conversion into good; victory over evil, over conspiracy, treachery, and murderous intent. And so marked is this lesson of a superintending Providence over all human action, that a wise and good man can see wars and revolutions and revolting crimes with almost philosophical complacency, knowing that out of destruction proceeds creation; that the wrath of man is always overruled; that the love of God is the brightest and clearest and most consoling thing in the universe. We cannot interpret history without the recognition of this fundamental truth. We cannot be unmoved amid the prevalence of evil without this feeling, that God is more powerful than all the combined forces of his enemies both on earth and in hell; and that no matter what the evil is, it will surely be made to praise Him who sitteth in the heavens. This is a sublime revelation of the omnipotence and benevolence of a personal God, of his constant oversight of the world which he has made.

The protection and elevation of Joseph, seemingly a natural event in view of his genius and character, is in some respects a type of that great sacrifice by which a sinful world has been redeemed. Little did the Jews suspect when they crucified Jesus that he would arise from his tomb and overturn the idolatries of nations, and found a religion which should go on from conquering to conquer. Little did the gifted Burke see in the atrocities of the French Revolution the overturning of a system of injustices which for centuries had cried to Heaven for vengeance. Still less did the proud and conservative citizens of New England recognize in the cruelties of Southern slaveholders a crime which would provoke one of the bloodiest wars of modern times, and lead to the constitutional and political equality of the whites and blacks. Evil appeared to triumph, but ended in the humiliation of millions and the enfranchisement of humanity, when the cause of the right seemed utterly hopeless. So let every one write upon all walls and houses and chambers, upon his conscience and his intellect, "The Lord God Omnipotent reigneth, and will bring good out of the severest tribulation!" And this great truth applies not to nations alone, but to the humblest individual, as he bows down in grief or wrath or penitence to unlooked-for chastisement,–like Job upon his heap of ashes, or the broken-hearted mother when afflicted with disease or poverty, or the misconduct or death of children. There is no wisdom, no sound philosophy, no religion, and no happiness until this truth is recognized in all the changes and relations of life.

The history of Joseph in Egypt in all his varied fortunes is, as I have said, a most memorable illustration of this cardinal and fundamental truth. A favorite of fortune, he is sold as a slave for less than twenty dollars of our money, and is brought to a foreign country,–a land oppressed by kings and priests, yet in which is a high civilization, in spite of social and political degradation. He is resold to a high official of the Egyptian court, probably on account of his beauty and intelligence. He rises in the service of this official,–captain of the royal guard, or, as the critics tell us, superintendent of the police and prisons,–for he has extraordinary abilities and great integrity, character as well as natural genius, until he is unjustly accused of a meditated crime by a wicked woman. It is evident that Potiphar, his master, only half believes in Joseph's guilt, in spite of the protestations of his artful and profligate wife, since instead of summarily executing him, as Ahasuerus did Haman, he simply sends him to a mild and temporary imprisonment in the prison adjacent to his palace. Here Joseph wins the favor of his jailers and of his brother prisoners, as Paul did nearly two thousand years later, and shows remarkable gifts, even to the interpretation of dreams,–a wonderful faculty to superstitious people like the Egyptians, and in which he exceeds even their magicians and priests. The fame of his rare gifts, the most prized in Egypt, reaches at last the ears of Pharaoh, who is troubled by a singular dream which no one of his learned men can interpret. The Hebrew slave interprets it, and is magnificently rewarded, becoming the prime minister of an absolute monarch. The King gives him his signet ring, emblem of power, and a collar or chain of gold, the emblem of the highest rank; clothes him in a vestment of fine linen, makes him ride in his second chariot, and appoints him ruler over the land, second only to the King in power and rank. And, further, he gives to him in marriage the daughter of the High Priest of On, by which he becomes connected with the priesthood.

Joseph deserves all the honor and influence he receives, for he saves the kingdom from a great calamity. He predicts seven years of plenty and seven years of famine, and points out the remedy. According to tradition, the monarch whom he served was Apepi, the last Shepherd King, during whose reign slaves were very numerous. The King himself had a vast number, as well as the nobles. Foreign slaves were preferred to native ones, and wars were carried on for the chief purpose of capturing and selling captives.

The sacred narrative says but little of the government of Egypt by a Hebrew slave, or of his abilities as a ruler,–virtually supreme in the land, since Pharaoh delegates to him his own authority, persuaded both of his fidelity and his abilities. It is difficult to understand how Joseph arose at a single bound to such dignity and power, under a proud and despotic king, and in the face of all the prejudices of the Egyptian priesthood and nobility, except through the custom of all Oriental despots to gratify the whim of the moment,–like the one who made his horse prime minister. But nothing short of transcendent talents and transcendent services can account for his retention of office and his marked success. Joseph was then thirty years of age, having served Potiphar ten years, and spent two or three years in prison.

This all took place, as some now suppose, shortly after 1700 B.C., under the dynasty of the Hyksos or Shepherd Kings, who had conquered the kingdom about three hundred years before. Their capital was Memphis, near the pyramids, which had been erected several centuries earlier by the older and native dynasties. Rawlinson supposes that Tanis on the delta was the seat of their court. Conquered by the Hyksos, the old kings retreated to their other capital, Thebes, and were probably made tributary to the conquerors. It was by the earlier and later dynasties that the magnificent temples and palaces were built, whose ruins have so long been the wonder of travellers. The Shepherd Kings were warlike, and led their armies from Scythia,–that land of roving and emigrant warriors,–or, as Ewald thinks, from the land of Canaan: Aramaean chieftains, who sought the spoil of the richest monarchy in the world. Hence there was more affinity between these people and the Hebrews than between them and the ancient Egyptians, who were the descendants of Ham. Abraham, when he visited Egypt, found it ruled by these Scythian or Aramaean warriors, which accounts for the kind and generous treatment he received. It is not probable that a monarch of the ancient dynasties would have been so courteous to Abraham, or would have elevated Joseph to such an exalted rank, for they were jealous of strangers, and hated a pastoral people. It was only under the rule of the Hyksos that the Hebrews could have been tolerated and encouraged; for as soon as the Shepherd Kings were expelled by the Pharaohs who reigned at Thebes, as the Moors were expelled from Spain by the old Castilian princes, it fared ill with the descendants of Jacob, and they were bitterly and cruelly oppressed until the exodus under Moses. Prosperity probably led the Hyksos conquerors to that fatal degeneracy which is unfavorable to war, while adversity strengthened the souls of the descendants of the ancient kings, and enabled them to subdue and drive away their invaders and conquerors. And yet the Hyksos could not have ruled Egypt had they not adapted themselves to the habits, religion, and prejudices of the people they subdued. The Pharaoh who reigned at the time of Joseph belonged like his predecessors to the sacerdotal caste, and worshipped the gods of the Egyptians. But he was not jealous of the Hebrews, and fully appreciated the genius of Joseph.

The wisdom of Joseph as ruler of the land destined to a seven years' famine was marked by foresight as well as promptness in action. He personally visited the various provinces, advising the people to husband their harvests. But as all people are thoughtless and improvident, he himself gathered up and stored all the grain which could be spared, and in such vast quantities that he ceased to measure it. At last the predicted famine came, as the Nile had not risen to its usual height; but the royal granaries were full, since all the surplus wheat–about a fifth of the annual produce–had been stored away; not purchased by Joseph, but exacted as a tax. Nor was this exaction unreasonable in view of the emergency. Under the Bourbon kings of France more than one half of the produce of the land was taken by the Government and the feudal proprietors without compensation, and that not in provision for coming national trouble, but for the fattening of the royal purse. Joseph exacted only a fifth as a sort of special tax, less than the present Italian government exacts from all landowners.

Very soon the famine pressed upon the Egyptian people, for they had no corn in reserve; the reserve was in the hands of the government. But this reserve Joseph did not deal out gratuitously, as the Roman government, under the emperors, dealt out food to the citizens. He made the people pay for their bread, and took their money and deposited it in the royal treasury. When after two years their money was all spent, it was necessary to resort to barter, and cattle were given in exchange for corn, by which means the King became possessed of all the personal property of his subjects. As famine pressed, the people next surrendered their land to avoid starvation,–all but the priests. Pharaoh thus became absolute proprietor of the whole country; of money, cattle, and land,–an unprecedented surrender, which would have produced a wide-spread disaffection and revolt, had it not been that Joseph, after the famine was past and the earth yielded its accustomed harvest, exacted only one-fifth of the produce of the land for the support of the government, which could not be regarded as oppressive. As the King thus became absolute proprietor of Egypt by consent of the people, whom he had saved from starvation through the wisdom and energy of his prime minister, it is probable that later a new division of land took place, it being distributed among the people generally in small farms, for which they paid as rent a fifth of their produce. The gratitude of the people was marked: "Thou hast saved our lives: let us find grace in the eyes of my lord, and we will be Pharaoh's slaves." Since the time of Christ there have been two similar famines recorded,–one in the eleventh century, lasting, like Joseph's, seven years; and the other in the twelfth century, of which the most distressing details are given, even to the extreme desperation of cannibalism. The same cause originated both,–the failure of the Nile overflow. Out of the sacred river came up for Egypt its fat kine and its lean,–its blessings and its curses.

The price exacted by Joseph for the people's salvation made the King more absolute than before, since all were thus made dependent on the government.

This absolute rule of the kings, however, was somewhat modified by ancient customs, and by the vast influence of the priesthood, to which the King himself belonged. The priests of Egypt, under all the dynasties, formed the most powerful caste ever seen among the nations of the earth, if we except the Brahmanical caste of India. At the head of it was the King himself, who was chief of the religion and of the state. He regulated the sacrifices of the temples, and had the peculiar right of offering them to the gods upon grand occasions. He superintended the feasts and festivals in honor of the deities. The priests enjoyed privileges which extended to their whole family. They were exempt from taxes, and possessed one-third of the landed property, which was entailed upon them, and of which they could not be deprived. Among them there were great distinctions of rank, but the high-priests held the most honorable station; they were devoted to the service of the presiding deities of the cities in which they lived,–such as the worship of Ammon at Thebes, of Phtha at Memphis, and of Ra at On, or Heliopolis. One of the principal grades of the priesthood was that of prophets, who were particularly versed in all matters pertaining to religion. They presided over the temple and the sacred rites, and directed the management of the priestly revenues; they bore a distinguished part in solemn processions, carrying the holy vase.

The priests not only regulated all spiritual matters and superintended the worship of the gods, but they were esteemed for their superior knowledge. They acquired an ascendency over the people by their supposed understanding of the sacred mysteries, only those priests being initiated in the higher secrets of religion who had proved themselves virtuous and discerning. "The honor of ascending from the less to the greater mysteries was as highly esteemed as it was difficult to obtain. The aspirant was required to go through the most severe ordeal, and show the greatest moral resignation." Those who aspired to know the profoundest secrets, imposed upon themselves duties more severe than those required by any other class. It was seldom that the priests were objects of scandal; they were reserved and discreet, practising the strictest purification of body and mind. Their life was so full of minute details that they rarely appeared in public. They thus obtained the sincere respect of the people, and ruled by the power of learning and sanctity as well as by privilege. They are most censured for concealing and withholding knowledge from the people.

How deep and profound was the knowledge of the Egyptian priests it is difficult to settle, since it was so carefully guarded. Pythagoras made great efforts and sacrifices to be initiated in their higher mysteries; but these, it is thought, were withheld, since he was a foreigner. What he did learn, however, formed a foundation of what is most valuable in Grecian philosophy. Herodotus declares that he knew the mysteries, but should not divulge them. Moses was skilled in all the knowledge of the sacred schools of Egypt, and perhaps incorporated in his jurisprudence some of its most valued truths. Possibly Plato obtained from the Egyptian priests his idea of the immortality of the soul, since this was one of their doctrines. It is even thought by Wilkinson that they believed in the unity, the eternal existence, and invisible power of God, but there is no definite knowledge on that point. Ammon, the concealed god, seems to have corresponded with the Zeus of the Greeks, as Sovereign Lord of Heaven. The priests certainly taught a state of future rewards and punishments, for the great doctrine of metempsychosis is based upon it,–the transmission of the soul after death into the bodies of various animals as an expiation for sin. But however lofty were the esoteric doctrines which the more learned of the initiated believed, they were carefully concealed from the people, who were deemed too ignorant to understand them; and hence the immense difference between the priests and people, and the universal prevalence of degrading superstitions and the vile polytheism which everywhere existed,–even the worship of the powers of Nature in those animals which were held sacred. Among all the ancient nations, however complicated were their theogonies, and however degraded the forms of worship assumed,–of men, or animals, or plants,–it was heat or light (the sun as the visible promoter of blessings) which was regarded as the animus mundi, to be worshipped as the highest manifestation of divine power and goodness. The sun, among all the ancient polytheists, was worshipped under various names, and was one of the supremest deities. The priestly city of On, a sort of university town, was consecrated to the worship of Ra, the sun. Baal was the sun-god among the polytheistic Canaanites, as Bel was among the Assyrians.

The Egyptian Pantheon, except perhaps that of Rome, was the most extensive among the ancient nations, and the most degraded, although that people were the most religious as well as superstitious of ancient pagans. The worship of the Deity, in some form, was as devout as it was universal, however degrading were the rites; and no expense was spared in sacrifices to propitiate the favor of the peculiar deity who presided over each of the various cities, for almost every city had a different deity. Notwithstanding the degrading fetichism–the lowest kind of Nature-worship, including the worship of animals–which formed the basis of the Egyptian religion, there were traces in it of pure monotheism, as in that of Babylonia and of ancient India. The distinguishing peculiarity of the Egyptian religion was the adoration of sacred animals as emblems of the gods, the chief of which were the bull, the cat, and the beetle.

The gods of the Egyptian Pantheon were almost innumerable, since they represented every form and power of Nature, and all the passions which move the human soul; but the most remarkable of the popular deities was Osiris, who was regarded as the personification of good. Isis, the consort of Osiris, who with him presided at the judgment of the dead, was scarcely less venerated. Set, or Typhon, the brother of Osiris, was the personification of evil. Between Osiris and Set, therefore, was perpetual antagonism. This belief, divested of names and titles and technicalities and fables, seems to have resembled, in this respect, the religion of the Persians,–the eternal conflict between good and evil. The esoteric doctrines of the priests initiated into the higher mysteries probably were the primeval truths, too abstract for the ignorant and sensual people to comprehend, and which were represented to them in visible forms that appealed to their senses, and which they worshipped with degrading rites.

The oldest of all the rites of the ancient pagans was in the form of sacrifice, to propitiate the deity. Abraham and Jacob offered sacrifices, but without degrading ceremonies, and both abhorred the representation of the deity in the form of animals; but there was scarcely an animal or reptile in Egypt that the people did not hold sacred, in fear or reverence. Moral evil was represented by the serpent, showing that something was retained, though in a distorted form, of the primitive revelation. The most celebrated forms of animal worship were the bulls at Memphis, sacred to Osiris, or, as some think, to the sun; the cat to Phtha, and the beetle to Re. The origin of these superstitions cannot be traced; they are shrouded in impenetrable mystery. All that we know is that they existed from the remotest period of which we have cognizance, long before the pyramids were built.

In spite, however, of the despotism of the kings, the privileges of the priests, and the degrading superstitions of the people, which introduced the most revolting form of religious worship ever seen on earth, there was in Egypt a high civilization in comparison with that of other nations, dating back to a mythical period. More than two thousand years before the Christian era, and six hundred before letters were introduced into Greece, one thousand years before the Trojan War, twelve hundred years before Buddha, and fifteen hundred years before Rome was founded, great architectural works existed in Egypt, the remains of which still astonish travellers for their vastness and grandeur. In the time of Joseph, before the eighteenth dynasty, there was in Egypt an estimated population of seven millions, with twenty thousand cities. The civilization of that country four thousand years ago was as high as that of the Chinese of the present day; and their literary and scientific accomplishments, their proficiency in the industrial and fine arts, remain to-day the wonder of history. But one thing is very remarkable,–that while there seems to have been no great progress for two thousand years, there was not any marked decline, thus indicating virtuous habits of life among the great body of the people from generation to generation. They were preserved from degeneracy by their simple habits and peaceful pursuits. Though the armies of the King numbered four hundred thousand men, there were comparatively few wars, and these mostly of a defensive character.