approach of the Chaldean army, determined to sell his estate; and offered it to Jeremiah first, because the right of redemption belonged to him. By God's command Jeremiah bought the inheritance; and had the transfer signed and scaled in a public manner; and buried the writings in an earthen vessel; that, being preserved to the expiration of the Babylonish captivity, they might be an evidence of his title to the estate. This was done, not that the prophet, or his heirs, might be enriched by the purchase, but that his conviction of the truth of his own prophecies might be made manifest".]

3. That he might perpetuate among his posterity the expectation of the promised land

[It was to be four hundred years before his seed were to possess the land of Canaan. In that length of time it was probable that the promise itself would be forgotten; and more especially during their Egyptian bondage. But their having a burying-place in Canaan, where their bones were to be laid with the bones of their father Abraham, was the most likely means of keeping alive in every succeeding generation the hope of ultimately possessing the whole land. Accordingly we find, it did produce this very effect: for as Abraham and Sarah were buried in that cave, so Isaac and Rebekah were, and Jacob and Leah, notwithstanding Jacob died in Egypt. And Joseph also, though buried in Egypt, gave commandment, that when the Israelites should depart out of Egypt to possess the land of Canaan, they should carry up his bones with them, and bury them in the sepulchre of his progenitors P.] ADDRESS

1. Let us seek an union that shall never be dissolved

[All earthly connexions must sooner or later be dissolved: and when once they are broken by death, they are terminated for ever. But an union formed with the Lord Jesus Christ shall never cease. If we are grafted into him as the living vine, we shall never be broken off: if we are made living members of his body, he will suffer nothing to separate us from him. Death, so far from destroying that union, shall confirm it, and bring us into a more intimate enjoyment of it. Let us then seek that union which is effected by faith in the Lord Jesus. If we consider only the present happiness arising from it, it infinitely transcends all other: but if we regard its continuance, the longest and dearest connexions upon earth are not worthy a thought in comparison of it.]

n Jer. xxxii. 6-16, 42-44.

• Gen. xxv. 9, 10. and xlv. 29, 30. and xlix. 30-32. and l. 13. P Gen. 1. 24, 25. with Heb. xi. 22.

2. Let us look forward to the possession of the heavenly Canaan—

[There is "a promise left us of entering into rest," even into that rest which remaineth for the people of God." But we may experience many difficulties and trials in our way thither. Nevertheless "the promise is sure to all the seed:" and "our Forerunner is already entered" into heaven, to take possession of it for us. Nay more, he has given us his “ Holy Spirit to be a pledge and earnest of our inheritance." Let us then be contented to live as pilgrims and sojourners in this world; and make it our chief labour to keep our title to that inheritance clear. Let us be anticipating the time when the promise shall bring forth, and all the seed of Abraham rejoice together in its full accomplishment.]

3. Let all our intercourse with men be worthy of our professions and expectations

[If we have indeed been chosen of God to an eternal inheritance, we should shew a deadness to the things of this world, and an amiableness in the whole of our deportment. It is a shame to be outdone by heathens in any thing. We should excel in courteousness and generosity, in prudence and equity, as well as in heavenly-mindedness and devotion. In short, we should endeavour in all things to "walk worthy of our high calling," and to "shew forth the virtues, as well as the praises, of him who hath called us to his kingdom and glory." Such behaviour will go far towards conciliating our enemies. It will "put to silence the ignorance of foolish men;" and "make those ashamed, who falsely accuse our good conversation in Christ" and, our light shining thus with uniform and engaging splendour, will constrain many to "glorify our Father that is in heaven."]

XXXIX.

MARRIAGE OF ISAAC.

Gen. xxiv. 2-4. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell; but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

THE great events which take place in the world, such as the rise and overthrow of kingdoms, are disregarded by God as unworthy of notice; whilst the

most trivial things that appertain to his church and people, are recorded with the minutest exactness. The whole chapter from whence our text is taken relates to the marriage of Isaac. We are introduced into the most private scenes, and made acquainted with the whole rise, progress, and consummation of a matter, which might as well, to all appearance, have been narrated in a few words. But nothing is unimportant in God's eyes, that can illustrate the operations of his grace, or tend to the edification of his church. In discoursing on this part of sacred history we shall notice,

I. Its peculiar incidents

Abraham commissioned his servant to go and seek a wife for his son Isaac

[That holy man could not endure the thought of his son forming a connexion with the Canaanites, who would be likely to draw him aside from the worship of the true God. He therefore ordered his old and faithful servant, Eliezer, to go to the country where his father's relations lived, and where, though idolatry obtained in part, Jehovah was still known and worshipped, to bring for his son a wife from thence. As Isaac was forty years of age, it might have seemed more proper for him to go himself: but Abraham had been called out from thence, and would on no account either go back thither himself, or suffer his son to go, lest he should appear weary of his pilgrimage, or countenance his descendants in going back to the world from whence they have been brought forth. On this account, when his servant asked whether, in the event of the woman, whom he should fix upon, being unwilling to accompany him, he should take Isaac thither to see her, Abraham in the most peremptory manner imaginable forbade any such step; and declared his confidence, that while he was thus jealous for the honour of his God, God would overrule the mind of any person who should be selected as a partner for his son. But not contented with charging him in this manner, he imposed an oath upon him, and bound him by the most solemn obligations to execute his commission with fidelity and care.

a It is not absolutely said that this was the servant; but the confidence placed in him sixty years before, renders it most probable. Gen. xv. 2. b ver. 6-8.

The more customary mode of swearing was by lifting up the hand to heaven (Gen. xiv. 22.): but here it was by putting his hand under Abraham's thigh; which was afterwards required by Jacob for the same purpose of his son Joseph. Gen. xlvii. 29.

How admirable a pattern is this for parents, in reference to the forming of matrimonial connexions for their children! The generality are influenced chiefly by the family and fortune of those with whom they seek to be allied: and even professors of godliness are too often swayed by considerations like these, without adverting sufficiently to the interest of their immortal souls. But surely the religious character of a person ought to operate upon our minds beyond any other consideration whatever. To what purpose has God told us, that the believer can have no communion with an unbeliever, any more than light with darkness, or Christ with Beliald? To what purpose has he enjoined us to marry "only in the Lorde," if we are still at liberty to follow our carnal inclinations and our worldly interests, without any regard to our eternal welfare? Let the example of Abraham and of Isaac have its due weight on all, whether parents or children: and let a concern for God's honour regulate our conduct, as well in choosing connexions for ourselves, as in sanctioning the choice of others.]

The servant executed his commission with fidelity and dispatch

[Never was there a brighter pattern of a servant than that which this history sets before us. In every step that Abraham's servant took, he shewed how worthy he was to be intrusted with so important a mission. In his first setting-out he acted with great prudence: for, if he had gone alone without any evidences of his master's wealth, he could not expect that he should obtain credit for his assertions. Therefore, without any specific directions from his master, he took ten camels richly laden, and, with them, a proper number of attendants; who, while they evinced the opulence of his master, would be witnesses also of his own conduct. His dependence indeed was upon God, and not on any devices of his own: nevertheless he rightly judged that a dependence upon God was not to supersede the exercise of wisdom and discretion.

Having reached the place of his destination, he earnestly implored direction and blessing from God: and in order that he might ascertain the will of God, he entreated that the woman designed for him might of her own accord offer to water all his camels. A better sign he could not well have asked: because such an offer, freely made to a stranger, would indicate a most amiable disposition: it would demonstrate at once the humility, the industry, the affability, the extreme kindness of the female; and would be a pledge, that she who could be so courteous and obliging to a stranger, would certainly conduct herself well in the relation of a wife. Scarcely had he

d 2 Cor. vi. 14, 15.

e 1 Cor. vii. 39.

presented his silent ejaculations to God, when Rebekah came, according to the custom of those times, to draw water; and, on being requested to favour him with a draught of water, made the very reply which he had just specified as the sign that was to mark the divine appointment. And no sooner had she made the offer, than she set herself (though it was no inconsiderable labour) to perform it. Amazed at the merciful interposition of his God, he stood wondering, and adoring God for the mercy vouchsafed unto him: nor did he suffer any of the inferior servants to assist her; that, by leaving her to complete the work alone, he might see more clearly the hand of God ordering and overruling the whole matter. When she had finished, he inquired her name and family: and finding that they were his master's nearest relations, he made her a present of some valuable ornaments; and proposed, if her father could accommodate him, to spend the night at his house. She went home immediately to inform her friends, who came to the well, and invited him to return with them. Having brought him to their house, and shewn him the greatest hospitality, he refused to partake of any refreshment till he had made known to them the design of his coming. He then began to relate the wish of Abraham his master, the oath that he had imposed upon him, the prayer which he himself had silently offered to God, and the miraculous answer he had received to it; informing them at the same time of the opulence of Abraham, and that Isaac, on whose behalf he was come, was to be his sole heir. Immediately they all agreed, that the matter proceeded from the Lord; and they testified their willingness to accede to the proposal. They wished however for a few days' delay; but the servant, having succeeded in the object of his mission, was impatient to be gone, and to deliver his master from the suspense in which he must of necessity have been kept. And Rebekah declaring her readiness to proceed with him, he took her and her nurse (after having given presents to all her relations, and thereby increased their esteem for his master), and brought her in safety to Isaac; who gladly received her as a present from the Lord, and was thenceforth united to her with the most affectionate regard.

In all this transaction we cannot but admire, on the one hand, the wisdom, the zeal, and the piety of the servant; and, on the other hand, the condescension and goodness of Jehovah. And though we are not warranted by this history to expect precisely the same interposition in our behalf, yet we are warranted to confide in God, and to expect his direction and blessing in all the things which we humbly commit to him.]

As a mere history, this is replete with instruction; but it is still more so, if considered in,