Character of Rebekah

‘And before I had done speaking in mine heart, be. hold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels Grink also SolI drank, and she madethe camels drink also. — GENESIS xxiv. 45, 46.

Every one must be struck, we should think, with the construction of the narratives in the Book of Genesis, and their adaptation to the then existing state of the society to which they relate. Their verisimilitude guarantees their truthfulness, and explains their peculiarity. We find all that charming simplicity. which the social condition of the heroes and heroines of the tale supposes, together with all their defects in conduct which their partial instruction might be expected to bring with it. Another kind of narrative, more in conformity with the modern advances and artificial refinement of society, would excite suspicion of the truthfulness of the story: its simplicity and its difference, from all we know of subsequent ages, are its verification.

Where shall we find, in all the range %f fiction, any thing so exquisite as the history of Joseph, or even as the beautiful story contained in the chapter which furnishes the example to be contemplated in this discourse. We invite criticism and taste to the investigation of this precious portion of Holy Writ. True, it relates rather to the history of a family than of a nation. Yes, and it is worthy of remark, that the careful preservation in the museum of inspired chronicles, of this little gem of historic narrative, was by the Spirit of God thought to be of more importance than all that was going on at that time among the great nations of antiquity, not excepting Egypt, the birth-place and cradle of science. The secular historian delights to emblazon his page with the conflicts of empires, the exploits of heroes, and the prowess of armies; but what is the influence of such narrations upon the moral habits, social happiness, and individual character of mankind, compared with that of the record of the holy courtship of Isaac and Rebekah!

Sarah, the beloved and faithful wife of Abraham, had died, and had been laid in the cave of Machpelah. Sadness and desolation now reign in the patriarch’s househuld. His tent is empty; and the grief of Isaac, who loved his mother most tenderly, is unsoothed, upon whom the heart of the venerable widower was now turned with more concentrated affection. Isaac, the miraculous child of promise, though forty years of age, was unmarried. The holy patriarch, amid much domestic disquiet, the consequence of polygamy, had known the happiness of possessing a faithful and devoted wife, and he now became naturally anxious to see his beloved son well settled with a companion in life before he himself should go the way of all flesh. His solicitude, however, was not merely that Isaac should be married, but well married; which, in his view, meant not wealthily, but religiously. He was a worshiper of Jehovah, and abhorred idolatry, with the votaries and practices of which he was on every hand surrounded; and it pierced his heart with anguish to think of the child of promise contracting a marriage with one of these. He knew that char. acter, as well as happiness, depends upon a suitable connection, And more than this, it was not only a private matter of personal and family arrangement, involving Isaac’s happiness and the comfort of his father, but also a public concern intimately affecting the covenant of which Abraham was the earthly head, and the countless millions who were to be blessed in his seed. Isaac sustained a sacred character; he was the child of promise, and inherited, and was also to transmit, the promises concerning the Messiah. As he had relations in the land of Mesopotamia, who worshiped the living God, he determined to send his confidential servant to this family to engage a wife for Isaac. We must suppose, of course, that all this was under the cognizance of Isaac, and met with his cordial support, Parental authority was then more extensive, and filial submission to it more exemplary, than it now is. Parents, according to the custom of those times, chose wives for their sons, and husbands for their daughters; and often were regulated in their choice more by regard to wealth and rank, than by the adaptation and affection of the parties to be thus united. We do not wish this custom to be revived; it is unnatural, and reduces marriage to a matter of bargain and sale. But we do wish parental counsel, consent, and approbation to be always sought in a matter of so much importance to all parties, whether directly or more remotely concerned.

The trusty servant selected by Abraham proeeeded on his delicate, difficult, and, to both the father and son, momentous mission. Not, however, till religious solemnities had been observed, and Eliezer had been commended by the patriarch to God by prayer. If we wanted the character of a faithful servant, delineated to the life, where could we find a picture so perfect as this man? I shall not follow him through his long and wearisome journey of nearly five hundred miles, nor will I dwell upon the anxious ruminations of his mind during the weeks it occupied. Yet we can not but imagine how constantly that mind was lifted up to God for protection, direction, and success. He at length arrived at the city of his destination. It was & summer evening, and espying s well outside the walls, he stopped to give his camels drink before he passed through the gates. Aware that it was the custom for the young women to come and draw water for household purposes, he first placed his camels by the well in a waiting posture, and then betook himself to prayer for Divine direction. “And he said, O Lord God of my master Abraham, I pray thee send me good speed this day, and shew kindness unto my master Abraham. Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water; and let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also, let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unte my master.” It is noticeable, that he did not fix the sign upon the one who should first offer her services, but upon the one who first willingly grants the service asked of her. In this he proceeds wisely, conceiving, it would seem, that the maid shows no maidenly spirit, who, unasked, tenders so slight a service as a draught of water at a public well toa stranger; and deeming, perhaps, that attention so paid might be an excuse for curiosity, and an evidence rather of officious forwardness than of an obliging disposition. This is worthy of notice, as furnishing a beautiful comment upon Solomon’s advice, “In all thy ways acknowledge Him, and He shall direct thy paths.” Let us thus begin, carry on, and end, all our works in God. What is begun in prayer, usually, as in this case, ends in praise, So thought Eliezer, when he knelt.down by the side of the well of Nahor, and poured out this sin.zle and beautiful prayer. In Ais case it might be well enough, but ordinarily it does not become us to ask, much less to prescribe, special tokens by which God shall indicate his will.

-tne surly question, ‘How is it that thou, being a Jew, askest drink of me who am a Samaritan? — it was good, I say, for her that she had a different person from Abraham’s servant to deal with.” The words in which Rebekah’s answer is described, are picturesque, lively, bland, and respectful: ‘ Drink, my lord; and she hasted, and let down her pitcher upon her hand. And when she had given him drink, she said, I will draw for thy camels also, untill they have done drinking. And she hasted and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all the camels.” Conduct so amiable overwhelmed Eliezer; and so slow of heart are we to believe in the answer of our prayers, that he, “wondering at her, held his peace, to wit whether the Lord had made his journey prosperous or not.’’ There are cases in which the mind, like the eye, by a great and sudden influx of light, is overpowered. It was so here. Finding, at length, that this was indeed the object of his journey, he could not repress the feelings of his full heart, but expressed them in two ways. The first has, in all ages and in all countries, been considered as one inlet to the female heart — that heart which has, at any rate, been thought “to be accessible to finery, presents, and praise.” “For it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.” But this was not the only expression of his joy and gratitude, for, of the well of Nahor, and poured out this simyle and beautiful prayer. In his case it might be well enough, but ordinarily it does not become us to ask, much less to prescribe, special tokens by which God shall indicate his will.

- tme surly question, ‘How is it that thou, being a Jew, askest drink of me who am a Samaritan?’ — it was good, I say, for her that she had a different person from Abraham’s servant to deal with.” The words in which Rebekah’s answer is described, are picturesque, lively, bland, and respectful: “Drink, my lord; and she hasted, and let down her pitcher upon her hand. And when she had given him drink, she said, I will draw for thy camels also, until they have done drinking. And she hasted and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all the camels.” Conduct so amiable overwhelmed Eliezer; and so slow of heart are we to believe in the answer of our prayers, that he, “wondering at her, held his peace, to wit whether the Lord had made his journey prosperous or not.’’ There are cases in which the mind, like the eye, by a great and sudden influx of light, is overpowered. It was so here. Finding, at length, that this was indeed the object of his journey, he could not repress the feelings of his full heart, but expressed them in two ways. The first has, in all ages and in all countries, been considered as one inlet to the female heart — that heart which has, at any rate, been thought “to be accessible to finery, presents, and praise.” “For it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.” But this was not the only expression of his joy and gratitude, for, of the well of Nahor, and poured out this sinple and beautiful prayer. In his case it might be well enough, but ordinarily it does not become us to ask, much less to prescribe, special tokens by which God shall indicate his will.

Having presented his prayer, he waited for the answer, and waited in faith that he should receive it. He did not wait long. There came a damsel, with a pitcher upon her shoulder, toward the well. By her appearance, perhaps by an impression from God, he is possessed with the idea that she is the person sought, and that the Lord hath answered his prayer. He therefore addressed her in the very language he had resolved to employ, and received the very answer, which was to be the sign of her being the object of his mission. The gentleness, cheerfulness, assiduity, and courtesy, manifested toward a stranger, of whom she could have no knowledge, are truly admirable — unmixed and uncorrupted as it was by any unbecoming forwardness or levity. It was frank, without being obtrusive — kind, without being familiar. She neither ran away affrighted from his presence — for her innocence gave her courage — nor did she step beyond the decorum of her sex, nor allow her courtesy to infringe upon her modesty. It was good for Rebekah, that she did not answer with a proud and haughty contempt and a surly refusal. “Yes, and it was good for another woman, who long after met another stranger, wearied with his journey,’ at another well, that when she met his request, ‘ Give me to drink,’ with

-tme surly question, ‘How is it that thou, being a Jew, askest drink of me who am a Samaritan ? — it was good, I say, for her that she had a different person from Abraham’s servant to deal with.” The words in which Rebekah’s answer is described, are picturesque, lively, bland, and respectful: ‘* Drink, my lord; and she hasted, and let down her pitcher upon her hand. And when she had given him drink, she said, I will draw for thy camels also, until they have done drinking. And she hasted and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all the camels.” Conduct so amiable overwhelmed Eliezer; and so slow of heart are we to believe in the answer of our prayers, that he, “wondering at her, held his peace, to wit whether the Lord had made his journey prosperous or not.’’ There are cases in which the mind, like the eye, by a great and sudden influx of light, is overpowered. It was so here. Finding, at length, that this was indeed the object of his journey, he could not repress the feelings of his full heart, but expressed them in two ways. The first has, in all ages and in all countries, been considered as one inlet to the female heart — that heart which has, at any rate, been thought “to be accessible to finery, presents, and praise.” ‘ For it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.” But this was not the only expression of his joy and gratitude, for, w72 YOUNG WOMAN’S FRIEND.

of the well of Nahor, and poured out this sin.zle and beautiful prayer. In his case it might be well enough, but ordinarily it does not become us to ask, much less to prescribe, special tokens by which God shall indicate his will.

Tiaving presented his prayer, he waited for the answer, and waited in faith that he should receive it. He did not wait long. There came a damsel, with a pitcher upon her shoulder, toward the well. By her appearance, perhaps by an impression from God, he is possessed with the idea that she is the person sought, and that the Lord hath answered his prayer. He therefore addressed her in the very language he had resolved to employ, and received the very answer, which was to be the sign of her being the object of his mission. The gentleness, cheerfulness, assiduity, and courtesy, manifested toward a stranger, of whom she could have no knowledge, are truly admirable — unmixed and uncorrupted as it was by any unbecoming forwardness or levity. It was frank, without being obtrusive — kind, without being familiar. She neither ran away affrighted from his presence — for her innocence gave her courage — nor did she step beyond the decorum of her sex, nor allow her courtesy to infringe upon her modesty. It was good for Rebekah, that she did not answer with a proud and haughty contempt and a surly refusal. “Yes, and it was good for another woman, who long after met another stranger, wearied with his journey,’ at another well, that when she met his request, ‘ Give me to drink,’ with the surly question, ‘How is it that thou, being a Jew, askest drink of me who am a Samaritan?’ — it was good, I say, for her that she had a different person from Abraham’s servant to deal with.” The words in which Rebekah’s answer is described, are picturesque, lively, bland, and respectful: ‘ Drink, my lord; and she hasted, and let down her pitcher upon her hand. And when she had given him drink, she said, I will draw for thy camels also, until they have done drinking. And she hasted and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all the camels.” Conduct so amiable overwhelmed Eliezer; and so slow of heart are we to believe in the answer of our prayers, that he, “wondering at her, held his peace, to wit whether the Lord had made his journey prosperous or not.’’ There are cases in which the mind, like the eye, by a great and sudden influx of light, is overpowered. It was so here. Finding, at length, that this was indeed the object of his journey, he could not repress the feelings of his full heart, but expressed them in two ways. The first has, in all ages and in all countries, been considered as one inlet to the female heart — that heart which has, at any rate, been thought “to be accessible to finery, presents, and praise.” ‘ For it came to pass, as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.” But this was not the only expression of his joy and gratitude, for, unrestrained by the presence of Rebekah, “He bowed down his head and worshiped, saying: Blessed be Jehovah, God of my master Abraham, who hath not left destitute my master, of his mercy and his truth: I being in the way, Jehovah led me tu the house of my master’s brethren.’ Did the heart of Rebekah, true to instinctive perception in all such matters, begin to divine what this present and this praise to God meant? Did a thought glance across her mind of the nature of this man’s visit to Nahor? Or was the scene beheld by her in awe and wonder at the character and errand of the mysterious stranger? She must have known of her august relation, Abraham, whose name she now heard in prayer from the lips of Eliezer.

We must, for a moment, forget Rebekah, to look upon this holy, faithful, loving domestic. Never did piety and fidelity more truly blend the sanctity of the one with the devotedness of the other. Happy master, to have such a servant! Happy servant, to be blessed with such a master!

It is not necessary for me to enter very minutely into the incidents of the scenes which followed. How Rebekah hasted with the intelligence of this event to her father’s house, and how Laban, her brother, went forth to greet the stranger and conduct him to their home. We mark, as if we saw them, the courtesy of the opening interview, the frank interchange of kindly greetings and good offices, the admirable delicacy of the servant’s introduction of himself to the family of Bethuel, the servant’s impatience to discharge his trust, the simple recital of what the Lord had done for him, and the full development of the object of his visit. Upon hearing which, Laban, as the surviving representative of his father, replied: “The thing proceedeth from the Lord; we can not speak unto thee bad or good. Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the Lord hath spoken.” This was dependent, as the after part of the narrative shows, upon the damsei’s consent. To help to gain this, a second splendid present was prepared for her, of jewels of: silver, and jewels of gold, and raiment. This was, and is still, the Oriental custom of contracting all bargains, and entering into all covenants, whether for marriage, trade, or politics. Very natural was the remonstrance which the brother, and especially the mother of the bride, addressed to the impatient servant of Abraham, when he said: “Send me away to my master.” And her brother and her mother said, “Let the damsel abide with us a few days, at the least ten; after that she shall go.” Whether it be a respite of ten days, or, as some say, of ten months, or even years, that the mother joined with her son in soliciting, before the daughter bids her a last adieu, it is a touch of genuine tenderness, such as we should not willingly lose from the narrative. For it is a narrative which proves its own truth by its being so thoroughly, and all throughout, true to nature. Rebekah was aow called in, and the yuestion placed to her, “Wilt thou go with this man?” Was she deficient in virgin modesty, in prudence, in thoughtfulness? Did she display an unseemly haste to become a wife? Did she venture too carelessly to commit herself and her happiness for life to one of whom sne xnew nothing but by report? Did she not take the decisive step in the dark, when she consented to peril in such haste the comfort of her life, upon the truth of the singular embassy that had come to her? In ordinary circumstances, we should unquestionably reply in the affirmative to these questions; and we should earnestly recommend to all young females now, and to all who have the care of them, whether parents or guardians, more delay, inquiry, and caution, than were observed in this case, Hasty offers of marriage should be met either by hasty refusals, or lengthened consideration. It is too momentous an affair to be decided without much investigation and reflection. But there was & peculiarity here. Something, perhaps, may be justly imputed to the times, but far more to the religious state of Rebekah’s mind; a sense of duty overwhelmed a feeling of reluctance, together with every inferior consideration. She was doubtless in the habit of daily intercourse with God, and in fervent prayer had sought Divine direction; she saw an overruling Providence — God was in the affair — his finger, visible to the eye of faith, pointed out the way in which she should go; and with un. hesitating obedience, she confessed her readiness to part with all sho felicities of home, to seek a dis.

tant alliance, at the voice of that Sovereign Power to whom she committed her future destiny. F lat. tering as the scene before her must have appeared to a worldly eye, the sacrifices she made at this moment of compliance were certainly very considerable. What could have led to such an answer, when standing between the tears of parental and fraternal affection, and the urgency of a mere stranger, the servant, too, of her future home, but a faith which overcame the world, and dictated her holy resolution. Heaven appointed her journey, and nature pleaded in vain.* That religion had something to do with it, I have no doubt — that the promptings of the female heart had also some influence, I have as little doubt. “What woman,” says Monod, “under a sense of her dependence, has not wished, once in her life, for the arm of a man to support her, and his name to shelter her? But at the same time, what woman, under the feeling of reserve, has not kept her secret closely shut up within her own bosom, waiting silently till she is sought for, even though she should wait till the hour of her death, hastened, perhaps, in some cases, by that internal fire by which she would be consumed within, rather than suffer it to be blazed abroad. The invariable order of marriage, which cedes the initiative to man, and does not accord even the appearance of it to woman, is not a refine. ment of civilization; it is not even a uicety of the gospel; it 1s a law imposed on woman in every

See Dr. Cox’s ‘Female Scripture Biography.”

age, not excepting tae most barbarous, and among all people, not excepting the most savage.” Rebekah partook of this feeling, but she worshiped the true God, and lived amid those who worshiped idols, where, perhaps, few opportunities of a holy union presented themselves; and now a most advantageous one offered, in which all that piety could desire, or even vanity crave, were combined; which, therefore, required little or no time to deliberate upon, and she at once consented to accompany the servant of Abraham.

Rebekah took leave of her friends, and proceeding on her eventful journey under the care of Eliezer, and accompanied, both for her comfort and her protection, by Deborah, an old faithful servant, who had nursed her from a child.

For a moment we leave Rebekah, proceeding on her journey, to speak of her future husband, of whom good Bishop Hall says, “Of all the patriarchs, none made so little noise in the world as Isaac; none lived either so privately, or so innocently; neither know I whether he proved himself a better son or husband. For the one, he gave himself over to the knife of his father when about to be offered up in sacrifice, and mourned three years for his mother; for the other, he reserved himself in chaste forbearance twenty years, and prayed.” He appears to have been a quiet, retiring, domestic, and devotional character — good rather than great, and altogether blameless, with the exception that he was a little too much addicted to the gratifications of the palate.

“It was a calm and peaceful summer evening. The oxen have been lodged in their stalls, and the implements of husbandry are at rest in the furrows of the field. Not a breath of wind rustles in the noiseless leaves. Not astray sheep wanders in the dark shadow of the hills. It is a time of profound repose. One solitary figure is seen slowly pacing the sweet-scented meadow path. Unconscious of nature’s charms, altogether his soul is melted into sweet harmony with the peace that reigns all around, he is wrapt in holy fellowship with the God of his salvation.” It is Isaac, “who had gone out into the fields to meditate.” No improper oratory for the good man, who, surrounded by the glories of creation, looks through nature up to nature’s God.

In such an exercise and such a frame of mind, Isaae was well prepared to receive the best possible earthly blessing — a good wife. Perhaps he was then medi. tating upon Eliezer’s mission, and beseeching Heaven ° for its success. Behold the answer of his prayers! A cavalcade is seen in the distance approaching. It draws nearer and nearer. Can it be the return of Eliezer, the faithful servant? And are there not two females in the retinue, one young and the other further advanced in life? The vision of his future wife now flashed through his imagination, as the procession Jrew nearer, and his eyes with fixed attention rested upon the beauteous form of Rebekah, ‘“And who,” says Rebekah, whose eyes are as busy in looking toward Canaan as Isaac’s are in the.direction of Mesopotamia, “is that meditative man approaching us?’ The secret is disclosed by the faithful, joyful Eliezer. ‘“Your future husband.” As she approached her destined lord, see how female delicacy, how maiden diffidence and reserve, resume their empire. “She alighted off the camel, and took a vail and covered herself.” This act had more meaning than one; it expressed her subjection, as his already espoused wife, to him as her future husband: it would also prevent that confusion which the suddenness of the interview and the important consequences that were to follow it, would naturally produce. “And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife, and he loved ber: and Isaac was comforted after his mother’s death.” In this tender manner does this admirable story close.

Peace be to that dwelling, the residence of a dutiful son, and a tender husband, and of a kind, generous, open-hearted, pious wife. Dutiful sons promise to be affectionate husbands; and were I a woman, and received an offer of marriage, one of the first inquiries I would make concerning the man who solicited my hand and heart, would be, “How did he behave to his mother?” feeling assured that conjugal affection could scarcely be expected to dwell in that heart from which filial regard had been excluded. He who is insensible to a mother’s tender affection, believe me, my young friends, is not to be intrusted with the care of a woman’s heart and happiness. ‘“‘ We may here pause and remark, that all the circumstances continue to make this portion of the sacred record peculiarly attractive. In reading it, we feel at home amid these patriarchal incidents and descriptions, realizing them as if they were familiar. The stately pomp and ceremony — the reserve, and coldness, and suspicion, of a more artificial, social state, pass away. The freshness of nature’s early truth and tenderness returns — artless, guileless, fearless, We breathe a purer and freer air. We are touched with a deeper sense at once of a special Providence in heaven, and of a real and true sympathy on earth, We feel that there can be such a thing as the exercise of a frank and generous trust, relying both upon God and upon man; and that it is possible to act upon the belief both of God’s superintendence, and of man’s sincerity.”*

Before we consider what is to be learned from the conduct of Rebekah as a wife and a mother, we will for a few moments contemplate her in reference to that act which made her such — her marriage. The circumstances connected with this were peculiar to the times, and partook of a simplicity, as we have already remarked, to which your history, my young friends, is not likely to supply a parallel. One thing, however, may be noticed — it was with the privity and consent of her friends. We can not account for the fact of Bethuel, Rebekah’s father, being passed over in silence, and Laban, her brother, only being mentioned as conducting the

Dr, Candlish’s Contributions toward the Exposition of the Book of Genesis. 24% transaction, but upon the supposition that Bethuel was dead. It is true the name occurs once in the history, but this probably was a brother. Laban was consulted. There was nothing clandestine in it. And, moreover, it was a marriage in which the claims of religion were considered. On this delicate subject [can not enlarge. Jf Rebekah showed too great an eagerness for quitting the single state, and somewhat too hasty a decision, from which, however, we have exculpated her, we do not recommend this to you. It may be natural enough to prefer the married to the unmarried state, when an opportunity offers for entering into it. But let not your minds be unduly restless and anxious in realizing the object of your wishes. Avoid all romantic and poetic imaginativeness on this momentous affair. Do not allow yourselves ever to treat it with levity, or to dictate a line of conduct which would look as if you were more anxious to be a wife, than to be qualified for such a state. Never come to the conslusion that you can not be happy if you are not married, and can not but be happy if you are. Let the multitude of happy maidens, and the equal number of unhappy wives, correct such mistakes, and dispel all the illusions with which the idea of connubialism disturbs the propriety of some young women’s conduct. Treat the whole subject not as a matter of poetry and romance. but as one of the gravest realities of life. It is an affair of love, but it is also an affair of prudence. It is a matter of ¢aste, and even of poetic delightful ress; but it is also a matter of judgyient and of conscientiousness. It is not a thing to be laughed and joked about, but to be pondered in the deepest recesses of the soul, and prayed over in the most solemn seasons of devotion. It is momentous to both parties, but most so to the woman. “Life or death, felicity or a lasting sorrow, are in the power of marriage. A woman, indeed, ventures most, for she hath no sanctuary to retire to from an evil husband. She must dwell upon her sorrow, and hatch the eggs which her folly or her infelicity hath produced; and she is more under it, because her tormentor hath a warrant of prerogative, and the woman may complain to God, as subjects do of tyrant princes; but otherwise she hath no appeal in the causes of*unkindness. And even of the man we may say, though he can run from many hours of his sadness, yet he must return to it again, and when he sits among his neighbors, he remembers the objection that lies in his bosom, and he sighs deeply.’’*

This is no time, nor is there room, to lay down many rules for your guidance in this affair. When, however, it comes in your way, consult not only your heart, and your imagination, and your young companions — but your judgment, your God by prayer, and your parents for advice. Enter into no acquaintance without the cognizance of these natural guides and guardians of your youth. It ig at the beginning of connections of this kind that

* Bishop Jeremy Taylor’s “‘ Marriage Ring.”

parental counsel should be sought. Never commit yourselves by a word till the domestic oracle has been consulted; nor allow your affections to be entangled till a father’s and a mother’s judgment have been pronounced. Determine that similarity of taste, especially in the most important of all matters — RELIGION — shall lie at the basis of any union you may form.

Should it be that God has not destined you to wedded bliss, forget not “that there are advantages peculiar to single Jife — that it affords an immunity from many cares, an opportunity for intellectual pursuits, a power to do gcod extensively, which married women may not enjoy. And if these privileges are improved, if cheerfulness and benevolence characterize the temper, there will be no want of occupation, of happiness, or of sympathy. The kind sister or aunt will be always welcomed; she will be hailed as the agreeable companion, or the tender nurse; as the participator in joy, or the sympathizer in sorrow; as the helper in business, or the companion in affliction; she will be the ready assistant in every good work — the children - will run to greet her arrival, the poor will rise up and call her blessed. And if in truth, as we do see in some bright examples in our own day, her energy grows with her desire of doing good, and in the assiduous and pains-taking efforts of Christian cha:.- ity, she seems to forget the weakness of her sex, she realizes in one of its most pleasing forms prim. itive devotedness. In pious exercises more spir

—~ itual, in self-denial more mortified, in faith more pure, than any of the cloistered nuns of the strictest habit; while at the same time her religion is without superstition, and her sobriety without gloom. She is one of a holy sisterhood, whose order is truly catholic, whose vows are scriptural, and whose voluntary service is the labor of love.”

We now turn over another chapter in the history of Rebekah, in which she appears to far less advantage than she does in the one we have just reviewed, where the artless simplicity of the virgin is lost in the crooked policy of the designing wife and the too” partial mother. Perhaps, it will be thought by some, that as I am addressing: young women, I might have cut short the story with her marriage and her virtues, and drawn a vail over her future failings. But I bear in recollection what I said in a former sermon, that the matron should be held up to the maiden, that. from the outset she may learn what to copy and what to avoid. And here is a striking example to serve this purpose, an affecting instance to prove what a transformation a change of circumstances may produce in the same character.

Isaac and Rebekah, like Abraham and Sarah, had their faith tried in waiting long for the son who was to be the heir of promise. Twenty years elapsed and Rebekah bore no child. In answer to the earnest prayers of her husband, God gave her the prospect of becoming a mother. Before this happy event took place she received a communication from the Lord, that she should give birth te twins, who should be the heads of two separate nations, and that, contrary to the order of nature and the custom of nations, the elder brother should serve the younger. Esau and Jacob were born, grew up, and exhibited great difference of taste and character. Into this family of Isaac and Rebekah, there entered that which has rent myriads and myriads of households, setting the husband against the wife, the mother against the father, and one child ayainst another; disturbing the harmony of domestic peace, poisoning the springs of domestic happiness, and preventing the progress of domestic improvement — I mean parental partiality. In this case of Isaac and Rebekah, both parents had their favorite child, and what was worse, manifested their fondness. It may, in some cases, be almost impossible not to have a preference for one child above another; but what anxious carefulness should there ve to conceal it; policy and justice both demand from parents an equal distribution of their affection, their countenance, and their goods; for if there be one folly which more certainly punishes itself than another, it is this ill-judged and wicked distinction between equals, Parental partiality injures both the one preferred and the one that is slighted; inflating the one with pride, insolence, and vanity, and corrupting the other by jealousy, envy, and revenge. Isaac loved Esau, and for a reason not very honorable to his character, “because he did eat of his venison.” Rebekah loved Jacob, for what reason we are not told; it is probable on account both of his superior excellence, and also of the revelation which God had made to her concerning his future history. She was undoubtedly a woman of sincere faith, and even her after-censurable conduct arose from a misdirected piety. She, like another female in after times, pondered in her heart all the things which had been spoken of God concerning this child of promise. It was not long before the effects of parental partiality appeared in this family. A competition for precedence, and the right of primogeniture, engaged the attention of the brothers, and whetted their spirits against each other from their earliest years, which issued in alienation, separation, and hostility, on the part of the children, and sorrow and distress on the part of the parents. Jacob’s conduct was ungenerous, and Esau’s profane. The former knew his destination to precedence, and instead of leaving God to fulfill his own purpose, sought to accomplish it in & manner unworthy both of himself and of the blessing.

Time, which moves on with ceaseless tread, had brought Isaac to old age; and he now thought of his approaching end, and the propriety of settling his domestic affairs. His great concern was to direct the descent of the patriarchal blessing, which, in this case, implied more than that ordinary benediction which every good man would pronounce on all his chillren, without distinction; it comprehended the great things contained in the covenant with Abraham, by which his posterity was to be selected and distinguished as the peculiar people of God, and to give birth to the Messiah. Isaac ought to have remembered the communication made to Rebekah, and by her, doubtless, to himself, that this was to be bestowed upon Jacob. Natural attachment for a while overcame his faith, and he was preparing to divert the blessing from the channel marked out for it by the purpose and providence of God. To enkindle his affection for Esau, by the remembrance of past gratifications, he wished to have some savory meat — certainly a ‘carnal introduction to so divine an act, partaking more of the flesh than of the spirit, and betraying more of that parental partiality under which he had acted, than of the faith of a son of Abraham. Behold, of what importance it is that our early propensities be good, seeing time, indulgence, and habit, interweave them with our very constitution, till they become a second nature, and age confirms instead of eradicating them. We find the two great infirmities of Isaac’s character predominant to the last — a disposition to gratify his palate with a particular kind of food, and partiality to his son Esau.

Rebekah, whose affection was ever wakeful, active, and jealous for her favorite, overheard the charge given by her husband to Esau, and instantly set about a scheme to divert the blessing into another, and, as she knew, into its right channel. What should she have done? Expostulated with Isaac on the impropriety of acting in direct opposition to the revealed purpose of God. Such an appeal, to a mind devout and contemplative, as his evidently was, notwithstanding its weaknesses, would, in all probability, have succeeded. Instead of this, she manifested what has ever been considered to be one of woman’s infirmities, a disposition to have recourse to finesse, stratagem, and maneuver, and a wish to carry her object by tortuous and complicated measures, rather than by an open and straightforward course. It is unnecessary for me to enter into the details of her plan, its prompt execution, and its success. It isasad story. Here was nothing but shameless trickery and imposition — a feigned person — a feigned name — feigned venison — a feigned answer. Every thing was bad, except the motive, and that could not alter the character of the action, and transmute evil into good. It was a disgrace to Rebekah, a cruelty practiced upon Isaac, and a most grievous injury inflicted on the moral character of her son. We must not load Jacob with more of the infamy of this transaction than what really belongs to him. He was not first in the transgression. His feelings revolted from it when it was proposed to him. He remonstrated against it. His remonstrance, however, was founded more upon the consequences of the evil than the evel itself. And there is a striking difference between his reasoning and that of his son Joseph. Jacob said, “I shall bring a curse upon me, and not a blessing: but Joseph’s pious and noble reply was, ‘“How can IJ do this great wickedness, and sin against God?” The resoluteness of Rehekah is astounding and affecting, confirming the general opinion that woman, in a bad purpose, is often more bold and determined than man. “Upon me be thy curse, my son; only obey my voice.” Appalling spectacle! to see a mother, a religious mother, so far forgetting what is due to her sex, her relationship, and her piety, as not only to lead, but to goad and drag on, her son, to perpetrate falsehood, and to practice deception, upon his half-blind father. O mothers, read this account and tremble! The plan moves forward, but the whole plot was in danger of exploding. The conference between Isaac and his son Jacob is deeply affecting. The half-awakened suspicion and artless simplicity of the father, invests, by the power of contrast, with deeper shades of infamy and guilt, the shameless, undaunted effrontery of the son. Such is the way of transgressors, one sin prepares for, and leads on to another, till the sinner is involved, by a kind of necessity, to add another and another lie, to help on the former one. Isaac’s ears were truer than his eyes, and his faculties were not so blunted by age, as not to be capable of reasoning upon some improbabilities; for there is something about falsehood, which, though it may silence, yet will not ordinarily satisfy. Craft, however, in this case, is too deep for honesty, and Isaac, kind and incredulous to evil thoughts, soon finds ‘his suspicions lulled, eats the venison, and bestows the blessing. It is no part of my lecture to paint, or rather copy, the scene which followed, when the return of Esau revealed the plot, and proclaimed the deception. The shock to poor old Isaac was almost overwhelming. As an aged and afflicted man, the imposition which had been practiced upon him would excite his indignation. Yet a moment’s reflection would convince him of his mistake, in intending to convey to Esau that blessing which God

designed for Jacob. Such considerations rushing upon his mind at once, sufficiently account for all his feelings: it was to him like a place where two seas meet, or as the union of subterranean fires and waters, which causeth the earth to tremble. Esau.is to be pitied, and would be more so, if his distress arose from any other feelings than disappointed ambition. He who profanely despised the birthright, cared nothing for the loss of the blessing, but as it deprived him of some earthly distinctions and temporal possessions.

Rebekah’s policy had succeeded. But she soon began to reap its bitter fruits, in perceiving the feud which she had occasioned between the two brothers. The same tent could no longer contain them. And intelligence having reached her that Esau meditated revenge, even to the murder of his fraudulent brother, she hurried away Jacob to the land of Padan-Aram, to seek a protection and a home among her own relatives. With the sequel of this interesting story you are acquainted, and we return to Rebekah. The best explanation that can be given of her conduct, and which has been put

forth by her apologists as her defense, is that she acted from religious motives. Perhaps this is in part true; but I think not wholly. There is much of the mother mixed up with the believer; and no small share of regard for the interests of a favorite child, blended with regard to the purposes of God. But be it so, that religion had the principal hand in this odious deception, then we see how early pious frauds were practiced for the furtherance of the faith; and Rebekah, so far as this part of her conduct is concerned, is presented to us as the patroness of Jesuitism; fur even if we concede to her a religious end, we must admit she adopted the most sinful means to obtain it. She was unquestionably right in her belief that God designed the blessing for Jacob, and in this one respect, I mean her faith, she was stronger and more unswerving than her husband. Yet this faith was mixed with some upbelief after all: for what else was it but a partial distrust, that led her to adopt such sinful means to secure the accomplishment of the divine purpose? Does God’s truth require man’s falsehood to fulfill it? Can not we leave God to find means to perform his own word, without supposing he requires our sins to help him out of a dilemma? The urgency of the temptation was, no doubt, very great, In her view, an hour or two would decide the matter, and the blessing intended for Jacob would be transferred to Esau, and how then would the deo. laration be fulfilled? That was no part of her concern.

Let us now relinquish the history, and learn the lessons with which it is fraught. The Scripture narratives are intended to exhibit holiness and sin embodied in living characters, the one for our imitation, and the other for our warning. And not unfrequently we find both sin and holiness blended in the same character, requiring a careful analysis and an accurate discrimination. This discrimination is requisite in looking at the character now before us.

As you see Rebekah with her pitcher on her shoulder coming to draw water, you can not fail to notice her domestic and industrious habits. Yes, it was when thus occupied, and not when indolently reclining upon the couch of ease — nor when sauntering with a company of associates as idle and as gossiping as herself — nor when wasting her time in useless occupations of frivolity and amusement, that Eliezer met her. No; but, though high-born, wealthy, and beautiful, bearing upon her shoulder the pitcher to the well, to draw the evening’s supply of water for the family. I admit that the arti. ficial habits of society had not then introduced those distinctions in household occupations which the advance of civilization has now brought into our habitations. At that time, and long since, the women of wealthy families were engaged in services, which are now with propriety consigned to hired servants, There was nothing unseemly then in the daughters of rank being found with their pitcher upon their shoulder at the public well. This, or any thing like it now, would be altogether out of character. I have, however, not only heard of, but have known at least one, who though high-born, yet under the influence of mistaken views of the obligations of religion, performed those menial services which belong to, and are usually discharged by, domestics. Surely this “voluntary humility,” as the apostle calls it — this unprescribed, factitious lowliness, does neither honor to its subject nor good to Christianity; for when mistresses thus do the work of servants, servants by a natural ambitior and exchange will seek to take the place of mistresses. We ask no woman to step out of her place, or to descend from her rank, but only to be industrious in the domestic duties which belong to it. Every young woman should aim to be useful at home, and ¢haé is not a wise or good mother who does not train her daughters for such occupations But as we have already dwelt on this, it is nos necessary to enlarge upon it here, any further than to say, that humble yet useful employments of domestic life, are a virtuous woman’s most honorable station; that whether in single life, wedlock, or widowhood, God and nature have destined you, my female friends, to occupation, not perhaps highly honorable in the eyes of unfeeling wealth or giddy dissipation, but highly consequential to the happiness of others, and therefore essential to your own.

We can not fail to notice in Rebekah’s early deportment, an artless, unaffected simplicity, affectingly in contrast with her subsequent artifice and duplicity. This it is which invests her character, and most of the excellent ones in Scripture, with such irresistible charms. ‘To whatever we look, we find that simplicity is beauty. This is true of nature as the great model. Amid all its grandeur and complexity, all is easy and inartificial, as if its most perfect elaboration were unelaborated, and flowed without effort from power in repose, though actually in operation; and thus gave the character of its own graceful ease to all its productions, Simplicity is no less beautiful in ar¢ than in nature, and the very perfection of art is to hide itself in copying the simplicity of nature. All this holds good of manners — there, especially, affectation is hateful and repulsive. Studied display of any kind, whether of intellect or virtue, of conversation or even of pronunciation, or of singularity, whether in dress or habits, is always odious. It can not secure respect, but must excite ridicule. Perhaps this is one of the principal follies against which women, and especially young women of education, have to guard. An artificial character has sometimes a deep, even a moral meaning, as signifying a tendency to artifice, equivocation, and resemblances of virtue not really possessed. This, in its fixed and consolidated form, is hypocrisy, the most odious vice on earth, But what I refer to now is artificialness of manners; an obvious aim to be precise above all others; a studied mannerism for the purpose of display. This generally springs from that vanity which has been considered by many female writers as one of the foibles of their sex. The prevalence of this really spoils many otherwise useful and amiabje characters. It is in woman what ambition is in man; and though it may be a Jess dangerous, it is a meaner fault; and it is a form of self-love equally jealous and insatiate, Nothing can be more opposite to the spirit of the gospel, and the only security against it is Christian humility. Be clothed, young women, with this; it is your most becoming and beautiful garment; and where will you obtain it but from the wardrobe of. Christianity?

Observe the courteous affability of this interesting young woman. Here was a stranger, a servant, though evidently of no mean master; and yet how respectful, how gentle, how affable was her address. Josephus, fond of adding, in his paraphrastic manner, to the terseness and simplicity of the Scripture narrative, relates that there were other young females with Rebekah, who were asked for water, but refused; and that she reproved them for their churlishness. Courtesy is a becoming grace in both sexes, but most so in the female; while rudeness, which is a blemish upon other characters, is a blot upon hers, A female churl is a kind of monstrosity, from which we turn away with insufferable disgust. Courtesy is one of the cheapest exercises of virtue, it costs us less even than rudeness; for the latter, except in hearts that are petrified into stone, must put the subject of it to some expense of feeling. Even a rough voice is disagreeable issuing from female lips, much more a rough manner connected with a female form. There may be various things which prevent the exercise of courtesy. In some cases, it is to be traced to pride, a vice which befits a demon, but not a woman. In others it is the result of absolute ill-nature, a morose, sour, and ill-conditioned mind, which knows no genial seasons, and experiences no soft emotions, Some are petulant and irascible, and, when putting on a mood of civility, are easily driven from it by the slightest touch of their diseased irritability. Be courteous, then; it is, if not of the solid substance of holiness, at least its polish. It is a Christian grace, for an apostle bas said: “Be pitiful; be courteous.”

Akin to this was Rebekah’s kindness. There was not only an external -affability of manner, but a real benevolence of disposition. Here was a stranger, tired and faint with a day’s journey in a hot country, asking her kind offices to procure a supply of water for himself and his weary beasts, To grant his request for himself, would have cost her no great labor; but it must have been considerable effort to draw water enough for a number of thirsty camels! And this is more apparent when you know the construction of Eastern wells, wkich are not like ours, but are a kind of sunken cistern, to which you descend by a flight of steps. How many tiresome descents must this young creature have made, before she satisfied the (thirst of Eliezer’s camels, And there is another little circumstance which marks Ler kindness; Eliezer asked only for a “sip” of water, for so tke original word signifies, and she said: “Drink, and thy camels.” It was a solitary act, 1 admit; but it was sO promptly, so generously done, as to indieate habits. It is said, with as much beauty as simplicity, “Love is kind;” and, if possible, with still greater beauty, it is described as one of the traits of the virtuous woman — ‘“In her tongue is the law of kindness” — and here, as it does in all cases, the tongue commands the hand. Insensibility in a man is bad enough, but worse in a woman. An unfeeling woman is a contradiction of her sex, for the female heart has ever been found the dwelling-place of kindness, where misery, driven from every other heart, is sure to find an asylum, In what age, or in what country of the world, has woman forfeited her character as the ministering angel of humanity? When and where has the female bosom abjured the claims of misery, and repudiated the virtue of benevolence? Arctic snows have not frozen up the spring of mercy in the female heart, nor tropical suns evaporated it. Tyranny has not crushed it out, nor barbarism extinguished it. Look at Mungo Park, the African traveler, when alone in the midst of Africa, and lying down to die in want and despair, found by the black women of that dark land, carried to their tent, fed, clad, and cherished, amid the wild strains of their impromptu song, with which they cheered the feelings of his heart, and expressed the benevolence of their own. Young women, cherish in your bosoms the purest philanthropy. Abhor selfishness — you are made for kindness. Oppose not the design of your Creator. Do no violence to your own nature. A stony heart becomes not you. A tearless woman is a revolting scene in our sorrowful world. She may be pure and beautiful as the marble statue, but if, withal, she is as hard and cold, who can admire her? I can not yet pass from the contemplation of this sweet and amiable young creature, to behold her in her future character, till I have referred again to the vail of modesty under which all this affability and kindness was concealed. In listening to her language in witnessing her conduct, will the most fastidious, or prudish, or censorious of her sex, find aught in any thing she said or did to condemn? Did she violate, in the smallest measure, the decorum of her sex? She did not stand to gaze upon the stranger and his camels, nor do any thing to attract his attention, but was intent upon the object for which she came, and was diverted from it only by an opportunity thrown in her way, without being sought for, to do good. She did not anxiously and confidently enter into discourse with the man, but waited till she was addressed, and then modestly answered him, with all the decorum due to her sex. Virgin modesty, I know, is the most attractive of all female graces. What is intelligence without it, but the bolder impudence; or beauty, but the more seductive snare? There is, J know, a

reserve tha: degenerates into repulsive pride, as, on the other hand, there is a frankness that corrupts into forwardness. Woman is intended neither to avoid man by a bashful timidity, nor to court him by an obtrusive advance. A genuine gnodesty guards against each extreme. It is that semi-transparent vat/, which, by revealing half her excellence, makes that more lovely which it reveals, and excites desire to know the rest. It is her shteld as well as her vail, repelling all the darts which, either by acts, by words, or by looks, any one would dare assail her purity. It is also her ornament, investing all her other excellences with additional charms, like the blush of purity upon the cheek of beauty. It is her power, by which she subdues the heart that is worth the conquest. Yea, what is not modesty to woman? Let not down your vail, young women. Cast not away your shield. Rifle not yourselves of your brightest ornament. Enfeeble not your power to influence others, Avoid every thing in which the absence of this virtue can show itself. See how the want of it is reproved by the prophet Isaiah iii. 16-19; and the practice of it is enjoined by the apostle Paul: “That women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but which becometh women professing godliness, with good works” — 1 Tim. ii. 9,10. Neither in dress, nor in conversation, nor in action, nor in the toleration in your presence of improper dis. course, violate this law. Chastity is the robe which every woman should wear, and of which modesty is the golden clasp that keeps it upon her, or the fringe that adorns it; and when the clasp is lost, the garment is likely to fall off; and when the fringe is torn away, or carelessly allowed, to be trampled upon, the first dilapidation of the robe has commenced, till at length it is cast away as a disfigured garment, not worth being retained.

I do not wish you to mistake a silly and affected bashfulness for modesty. You live not among Asiatic ignorance, tyranny, sensuality, and female degradation, where woman is used mainly to pander to the appetite of her lord, and where by a cruel jealousy she is excluded from intercourse with all but her fellow-slaves and. their common tyrant. You are the women of an enlightened age and country, where you are admitted on equal terms to all the enjoyments of social intercourse. Assert in this respect your rights; maintain your standing, and while you throw off all boldness, cast away with it all unworthy bashfulness. In one of our previous sermons we remarked that the over-prudish mind, which can never speak to one of the opposite sex but with a blush, is not always the purest one in reality.

There are, my young friends, one or two momentous lessons for you to learn from Rebekah’s conduct in after-life — lessons which you must carry with you through all your future existence on earth The first is general — a change of -ircumstances ofte produces a considerable change of character and conduct. How unlike the maid of Nahor was the wife in Canaan! And is it an uncommon thing now, for a change far more extensive and more painful than this to be effected by the new condition int which marriage brings the female character? Learn also this special lesson — that we should never seek a good end by bad means; or in other words, never do evil that good may come. Abhor the great principle and favorite maxim of Jesuitism, that the end sanctifies the means; and especially in reference to religion, abhor the application and operation of this most detestable principle — a principle which is more or less interwoven with the whole history of Popery. What crimes have been perpetrated by the zealots of Rome in the abused name of religion, fur the good of the church! The pages of history which record the progress of that dreadful apostacy are not only stained with blood, but steeped init. And even by other professing Christians, holding a purer creed, and animated by a milder spirit, how much has been done, ostensibly for religion, but really for sectarianism, which is contrary to every principle of both the law of love to God, and love to our neighbor. Religion refuses to be served by any principles of action but its own, and disdains to accept whatever is offered it, that is contrary to truth, love, holiness, and honor. And as the stronger our zeal is for an object, the more we are in danger of resorting, in times -f difficulty or in prospect of defeat, to unworthy means; so the more fervent we are to promote any religious cause, the more watchful we should be against being seduced into the use of unholy means to obtain success, The wife of Isaac was right in her object,. but wrong in her means to obtain the blessing for Jacob,

But we must take leave of Rebekah. It is somewhat remarkable that the sacred narrative takes no notice of her death. Is it that this act of her history has so disrobed her character of its pristine beauty, that a censure is pronounced upon her by this impressive silence? One might have hoped that she who came upon our notice at first like a bright and lovely vision, would have been seen to depart with as much gracefulness, simplicity, and beauty as she exhibited when we first saw her with such delighted attention. Is this the only instance of painful contrast between the maid and the matron — the only instance that has disappointed the hopes raised by youthful excellences — the only instance in which the full-blown flower has not answered to the bud? Happy would it have been for thousands if it had. Let it, then, be your first solicitude to exhibit in your early life and single state all those general and moral beauties which form the character of virgin excellence. Be holy, industrious, modest, benevolent, and useful; inspire hope in every beholder, and awaken expectation. But, then, be ever anxious, studious, and prayerful, that in the tranaition from the single to the wedded state; in the evelopment of the girl into the woman, all that was lovely, and artless, and simple in youthfal charms, shall, with unbroken and unvarying consistency, ripen into all that is holy, and estimable, and venerable in the wife, the mother, and the matron.

Restored from a scan of the 1860 edition, with page headers and numbers removed and words rejoined across line breaks. Scan-derived text, still being proofread; compare the original scan before quoting.