that of the embalming, and indeed every other allusion, is strictly in accordance with what we learn from

Egyptian monuments and history. The custom of funeral processions existed in every province of Egypt,

and representations of such are seen in the oldest tombs. As a German scholar remarks: "When we look at

the representations upon the monuments, we can almost imagine that we actually see the funeral train of

Jacob." At Gore n-ha-Atad other mourning rites were performed during seven days. The attention of the

inhabitants of the district was naturally attracted to this "grievous mourning of the Egyptians," and the

locality henceforth bore the name of Abel Mizraim, literally "meadow of the Egyptians," but, by slightly

altering the pronunciation: "mourning of the Egyptians." Here the Egyptians remained behind, and none but

the sons and the household of Jacob stood around his grave at Machpelah.

On their return to Egypt an unwort hy suspicion seems to have crossed the minds of Joseph's brethren.

What if, now that their father was dead, Joseph were to avenge the wrong he had sustained at their hands?

But they little knew his heart, or appreciated his motives. The bare idea of their cherishing such thoughts

moved Joseph to tears. Even if bitter feelings had been in his heart, was he "in the place of God" to interfere

with His guidance of things? Had it not clearly appeared that, whatever evil they might have thought to do

him, "God meant it unto good?" With such declarations, and the assurance that he would lovingly care for

them and their little ones, he appeased their fears.

Other fifty-four years did Joseph live in Egypt. He had the joy of seeing his father's blessing commence to

be fulfilled. Ephraim's children of the third generation, and Manasseh's grandchildren "were brought up

upon his knees." At the good old age of one hundred and ten years, as he felt death approaching, he

gathered "his brethren" about him. Joseph was full of honors in Egypt; he had founded a family, than which

none was more highly placed. Yet his last act was to disown Egypt, and to choose the lot of Israel - poverty,

contempt, and pilgrimage: to renounce the present, in order to cleave unto the future. It was a noble act of

faith, true like that of his fathers! His last words were these: "I die: and God will surely visit you, and bring

you out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob." And his last deed

was to take a solemn oath of the children of Israel, to carry up his bones with them into the land of promise.

In obedience to his wishes they embalmed his body, and laid it in one of those Egyptian coffins, generally

made of sycamore wood, which resembled the shape of the human body. And there, through ages of

suffering and bondage, stood the figure -like coffin of Joseph, ready to be lifted and carried thence when the

sure hour of deliverance had come. Thus Joseph, being dead, yet spake to Israel, telling them that they were

only temporary sojourners in Egypt, that their eyes must be turned away from Egypt unto the land of

promise, and that in patience of faith they must wait for that hour when God would certainly and graciously

fulfill His own promise.

When at the close of this first period of the Covenant-history we look around, we feel as if now indeed "the

horror of great darkness" were fast falling upon Israel, which Abraham had experienced as he was shown

the future of his descendants. (Genesis 15:12) Already personal in tercourse between heaven and earth had

ceased. From the time that Jacob had paid his vow in Bethel (Genesis 35:15), no personal manifestation of

God, such as had often gladdened his fathers and him, was any more vouchsafed, except on his entrance

into Egypt (Genesis 46:2-4), and then for a special purpose. Nor do we read of any such during the whole

eventful and trying life of Joseph. And now long centuries of utter silence were to follow. During all that

weary period, with the misery of their bondage and t he temptation of idolatry around constantly increasing,

there was neither voice from heaven nor visible manifestation to warn or to cheer the children of Israel in

Egypt. One mode of guidance was for a time withdrawn. Israel had now only the past to sustain and direct

them. But that past, in its history and with its promises, was sufficient. Besides, the torch of prophecy,

which the hands of dying Jacob had held, cast its light into the otherwise dark future. Nay, the fact that

Joseph's life, which formed t he great turning-point in Israel history, had been allowed to pass without visible

Divine manifestations to him and to them was in itself significant. For even as his unburied body seemed to

preach and to prophesy, so his whole life would appear like a yet unopened or only partially opened book, -

a grand unread prophecy, which the future would unfold. And not merely the immediate future, as it

concerned Israel; but the more distant future as it concerns the whole Church of God. For, although not the

person of Joseph,94 yet the leading events of his life are typical of the great facts connected with the life and