she had yielded to what might be justly termed, an incestuous commerce and now she lives to see the humiliation and defilement of her only daughter.]

But, whatever degree of blame attached either to Dinah or her mother, the provocation given by Shechem was doubtless exceeding great—

[To take advantage of a thoughtless unprotected female was exceedingly base: and the distress brought by it upon her whole family was most deplorable. Ah! little do the gay and dissipated think, what sacrifices they require for the gratification of their lusts. Here was the happiness, not of an individual only, but of a whole family, destroyed. That her seducer endeavoured afterwards to repair the injury, is true: and in this he differed from the generality, who, as soon as they have accomplished their vile purposes, have their love turned. into indifference or aversion: but the injury was absolutely irreparable; and therefore we do not wonder that it excited a deep resentment in the breasts of her dishonoured relatives.]

But though her brothers were justly indignant at the treatment she had received, they were by no means justified in,

II. The manner in which they resented it—

The

Shechem, though a prince among the Hivites, instantly made application to Dinah's father to give her to him in marriage. Though he had humbled her, he did not wish to perpetuate her disgrace, but sought, as much as possible, to obliterate it for ever. terms he proposed were dictated not only by a sense of honour, but by the most tender affection. Happy would it have been if Jacob's sons had been actuated by principles equally honourable and praiseworthy! But they, alas! intent only on revenge, contrived a plot as wicked and diabolical as ever entered into the heart of man. They formed a design to murder, not only the person who had given them the offence, but all the men of his city together with him. In the execution of their purpose they employed,

1. Hypocrisy

[They pretended to have scruples of conscience about connecting themselves with persons who were uncircumcised. We may admit for a moment, that this did really operate on their minds as an objection to the projected union; and that this

objection was sufficient to weigh down every other consideration: still what regard had they for conscience when they could deliberately contrive a plan for murdering the whole city? This was indeed to "strain at a gnat, and to swallow a camel."]

2. Profaneness

[They knew that both the prince and his people were altogether ignorant of Jehovah, and destitute of the smallest wish to be interested in the Covenant which God had made with Abraham and yet they proposed that all the males should receive the seal of God's covenant in circumcision; and that too, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification. What a profanation was this of God's holy ordinance! and what impiety was there in recommending to them such a method of attaining their ends!] 3. Cruelty

[One would scarcely have conceived that such cruelty could have existed in the human heart. That a spirit of revenge should excite in the minds of these men the thought of murdering the person who was more immediately implicated in the offence, was possible enough: but that it should prompt them to involve a multitude of innocent persons in the same ruin; and at a time when those persons were making very great sacrifices in order to conciliate their favour; and that it should induce them to make use of religion as a cloak for the more easy accomplishment of their execrable purpose; this almost exceeds belief: yet such was their inhuman plot, which too successfully they carried into effect. And though their brethren did not join them in destroying the lives of any, yet they so far participated in the crime, as to take captive the defenceless women, and to seize upon all the cattle and property for a prey.]

There is nothing so iniquitous, but the perpetrators of it will justify it. This appears from,

III. Their vindication of their conduct

In their answer to their father's reproof we behold nothing but,

1. Offended pride

[They would not have felt any displeasure against Shechem, if he had dealt with any other female, or any number of them, as harlots; but that he should offer such an indignity to "their sister," this was the offence, an offence that could not be expiated by any thing less than the blood of all that were even in the most distant way connected with him. We are surprised and shocked at the relation of this event: and yet

is it

very similar to what occurs continually before our eyes. Is an injury done, or an affront offered to us? we feel ourselves called upon by a regard for our own honour to seek the life of the offender. Is a slight encroachment made on the rights of a nation? it is deemed a just cause of war; and the lives of thousands are sacrificed in order to avenge it. But Jacob formed a just estimate of his children's conduct, when he said, "Cursed be their anger, for it was fierce; and their wrath, for it was cruel."]

2. Invincible obduracy—

morse.

[We might well expect that, after a moment's reflection, these bloody murderers should relent, and be filled with reBut all sense of guilt, yea, and all regard for their own and their father's safety, seemed to be totally banished from their minds. Instead of regretting that they had acted so treacherous and cruel a part, they vindicate themselves without hesitation, and even tacitly condemn their father, as manifesting less concern for his daughter than they had shewn for their sister. We can scarcely conceive a more awful instance than this of the power of sin to blind the understanding and to harden the heart. But daily experience shews, that, when once the conscience is seared, there is no evil which we will not palliate, no iniquity which we will not justify.] INFER,

1. How astonishingly may the judgment of men be warped by partiality and self-love!

[These mén could see evil in the conduct of Shechem, and yet justify their own; though theirs was beyond all comparison more vile and horrible than his. And is it not thus with us? If the world behold any thing amiss in the conduct of a person professing religion, with what severity will they condemn it, even though they themselves are living in the unrestrained commission of ten thousand sins! And even professors of religion too are apt to be officious in pulling out a mote from their brother's eye, while they are inattentive to the beam that is in their own eye. But let us learn rather to exercise forbearance towards the faults of others, and severity towards our own.]

2. How certainly will there be a day of future retribution!

[Here we behold a whole city of innocent men put to death, and their murderers going away unpunished. But let us not on this account arraign the dispensations of Providence. In the last day all these apparent inequalities will be rectified. It will then infallibly go well with the righteous, and ill with the wicked. The excuses which men now make, will be of

no avail: but every transaction shall appear in its proper colours; and every man receive according to what he has done in the body, whether it be good or evil.]

L.

JOSEPH ENVIED BY HIS BRETHREN.

Gen. xxxvii. 4. When his brethren saw that his father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

WE are not expressly told in Scripture that the events of Joseph's life were intended to prefigure those which should afterwards be accomplished in the Messiah: but the humiliation and exaltation of each, together with the means whereby both the one and the other were effected, are so much alike, that we can scarcely view them in any other light than as a typical prophecy fulfilled in the Antitype. It is not however our intention to prosecute the history of Joseph in this view: we shall rather notice some of the most striking particulars as tending to elucidate the passions by which mankind in general are actuated, and the changes to which they are exposed. The words of our text describe the dispositions of his brethren towards him; and will lead us to consider,

I. The occasions of his brethren's hatred

Joseph was pre-eminently marked as the object of his father's love

[That his father should love him above all his brethren is not to be wondered at: Joseph was born to him of his beloved Rachel; and in him, Rachel, though dead, might be said to live. He was also imbued with early piety, whilst his brethren were addicted to all manner of evil; insomuch that he himself was forced to report their wickedness to his father, in order that they might be corrected and restrained by his parental authority. It is probable also that he stayed at home to minister to his aged father, whilst they were occupied in their pastoral cares; and that he won the affections of his parent by his dutiful and incessant assiduities.

As a general principle, we highly disapprove of partiality in parents towards their children; though we think it justified,

when it is founded on a great and manifest difference in their moral character; inasmuch as it is a parent's duty to mark his approbation of religion and morals. But in no case ought that partiality to be shewn by such vain distinctions as Jacob adopted. Joseph's "coat of many colours" was calculated to generate nothing but vanity in the possessor, and envy in those who thought themselves equally entitled to their parent's favour and indeed this very distinction proved a source of all the calamities which afterwards befell him.]

God himself also was pleased to point him out as destined to far higher honours—

[God revealed to him in dreams that all his family should one day make obeisance to him. The dreams were doubled, as Pharaoh's afterwards were, to shew that his exaltation above all his family, and their humblest submission to him, should surely come to pass. These dreams being divulged by Joseph, he became more than ever an object of most inveterate hatred to his brethren. They could not endure that even God himself should exercise his sovereign will towards him. They considered every favour shewn to him (whether by God or man) as an injury done to themselves; and the more he was honoured, the more were they offended at him. They did not consider, that he was not to be blamed for his father's partiality, nor to be condemned for those destinies which he could neither procure nor prevent. Blinded by envy, they could see nothing in him that was good and commendable, but made every thing which he either said or did, an occasion of blame.]

To set his brethren's conduct in its true light, we will endeavour to shew,

II. The evil of that principle by which they were actuated

Envy is one of the most hateful passions in the human heart:

1. It is most unreasonable in itself

[It is called forth by the honour or advantages which another enjoys above ourselves. Now if those advantages be merited, why should we grudge the person the possession of them? If they be not acquired by merit, still they are given to him by the unerring providence of God, who "has a right to do what he will with his own. Is our eye then to be evil because he is good?" Besides, the things which we envy a person the possession of, are often snares, which we should

a Gen. xli. 32.

b Matt. xx. 15.