Scripture Illustrated. From Dr. A. Clarke's Commentary. REMARKS ON GENESIS XLV. 1, 2, 3. Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. Joseph could not refrain himself] The word HITHAPHEK İS very emphatic; it signifies to force one's self-to do something against nature-to do violence to one's self. Joseph could no longer constrain himself to act a feigned part-all the brother and the son rose up in him at once, and overpowered all his resolution: he felt for his father-he realized his disappointment and agony, and he felt for his brethren, "now at his feet submissive in distress,"-and, that he might give free and full scope to his feelings, and the most ample play to the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. The beauties of this chapter," says Dr. Dodd, "are so striking, that it would be an indignity to the reader's judgment to point them out: all who can read and feel, must be sensible of them, as there is, perhaps, nothing in sacred or profane history more highly wrought up, more interesting or affecting." The Egyptians and the house of Pharaoh heard] It seems strange that Joseph should have wept so loud, that his cries should be heard at some considerable distance, as we may suppose his dwelling was not very nigh to the palace! "But this," says Sir John Chardin, "is exactly the genius of the people of Asiatheir sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family burst inte cries that may be heard twenty doors off: and this is renewed at different times, and continues many days, according to the vigour of the passion. Sometimes they cease all at once, and then begin as suddenly, with a greater shrillness and loudness than one could easily imagine." This circumstance, Sir John brings to illustrate the verse in question. See Harmer, vol. iii. p. 17. But the house of Pharaoh may certainly signify Pharaoh's servants, or any of the members of his household, such as those whom Joseph had desired to withdraw, and who might still be within hearing of his voice. After all, the words may only mean, that the report was brought to Pharaoh's house.-See ver. 16. I am Joseph] Mr. Pope supposed, that the discovery of Ulysses to his son Telemachus, bears some resemblance to Joseph's discovery of himself to his brethren. The passage may be seen in Homer, Odyss. 1. xvi. ver. 186-218. A few lines from Cowper's translation, will shew much of the spirit of the original, and also a considerable analogy between the two scenes. "I am thy father, for whose sake thou lead'st So saying, he kiss'd his son, while from his cheeks His arms around his father's neck, and wept. Seiz'd both. So they their cheeks with big round drops of woe, I forbear to quote Pope's translation, because it bears little or no resemblance to the original-it seems rather to be formed for the parallel he had in view. The Attributes of God Displayed. From the Wesleyan Methodist Magazine. ACCOUNT OF THE WHIRLWINDS, THE MIRAGE, AND THE LOCUSTS OF EGYPT. (From BELZONI's "Travels in Egypt and Nubia.”—-4 to. London, 1821.) "A STRONG wind that arose this day leads me to mention some of the phenomena that often happen in Egypt. The first I shall notice is, the Whirlwinds, which occur all the year round, but especially at the time of the Camseen wind, which begins in April, and lasts fifty days. Hence the name of Camseen, which in Arabic signifies fifty. It generally blows from the south-west, and lasts four, five, or six days without varying, so very strong, that it raises the sands to a great height, forming a general cloud, so thick that it is impossible to keep the eyes open, if not under cover. It is troublesome even to the Arabs; it forces the sand into the houses through every cranny, and fills every thing with it. The caravans cannot proceed into the deserts; the boats cannot continue their voyages; and travellers are obliged to eat sand in spite of their teeth. The whole is like a chaos. Often a quantity of sand and small stones gradually ascends to a great height, and forms a column sixty or seventy feet in diameter, and so thick that, were it steady on one spot, it would appear a solid mass. This not only revolves within its own circumference, but runs in a circular direction over a great space of ground, sometimes main taining itself in motion for half an hour; and where it falls, it accumulates a small hill of sand. Much to be pitied is the poor traveller who is caught under it. "The next phenomenon is the Mirage, often described by trav ellers, who assert having been deceived by it, as at a distance it appears to them like water. This is certainly the fact, and I must confess, that I have been deceived myself, even after I was aware of it. The perfect resemblance to water, and the strong desire. for this element, made me conclude, in spite of all my caution not to be deceived, that it was really water which I saw. It generally appears like a still lake, so unmoved by the wind, that every thing above is to be seen most distinctly reflected by it, which is the principal cause of the deception. If the wind agitate any of the plants that rise above the horizon of the Mirage, the motion is seen perfectly at a great distance. If the traveller stand elevated much above the Mirage, the apparent water seems less united and less deep; for as the eyes look down upon it, there is not thickness enough in the vapour on the surface of the ground to conceal the earth from the sight. But, if the traveller be on a level with the horizon of the Mirage, he cannot see through it, so that it appears to him clear water. By putting my face first to the ground, and then mounting a camel, the height of which from the ground might have been about ten feet at most, I found a great difference in the appearance of the Mirage. On approaching it, it becomes thinner, and appears as if agitated by the wind, like a field of ripe corn. It gradually vanishes as the traveller approaches, and at last entirely disappears when he is on the spot.* "The third phenomenon is the Locusts. These animals I have seen in such clouds, that twice the number in the same space would form an opaque mass, which would wholly intercept. the rays of the sun, and cause complete darkness. They alight on fields of corn, or other vegetables, and in a few minutes devour their whole produce. The natives make a great noise to frighten them away, but in vain; and by way of retaliation, they catch and eat them when dried, considering them a dainty repast. They are something like the grasshopper in form, about two inches in length. They are generally of a yellow or gold colour; but there are some red, and some green." It is not improbable," says Mr. HORNE, in his introduction to the Scriptures, vol. iii. p. 57, “that JEREMIAH refers to the Mirage, when, in pouring out his complaint to God for mercies deferred, he says, Wilt thou be altogether unto me as waters that be not sure; (Marginal reading of Jer. xv. 18.) that is, which have no reality."-EDITOR. Miscellaneous. RELIGIOUS LETTERS. (Continued from Vol. V. page 462.) To Lucas Van Beverhoudt, Esq. at Beverwyck, Morris county, a gentleman of estate, and formerly of the West-Indies. His life, till lately, hath been impious, he having been a deist. It is said that some years ago, he agreed with a companion of his in vice, that whoever should die first, he should return here to the survivor of them, and make known to him the things of the other world, provided the soul subsisted after death. About nine months ago, it is mentioned, as Mr. Van Beverhoudt was alone in his bed chamber, he imagined he saw the person of his friend, before mentioned, and who had been dead some years past. The message, it is reported, this person delivered to Mr. Van Beverhoudt was, that the deceased was damned. This caused the fears of Mr. Van Beverhoudt to be so much alarmed, that he cried aloud in great distress. The family came to his assistance. Mr. Grover, a minister near the place, was sent for to converse with him. And from that time, Mr Van Beverhoudt, it is said, hath lived a life of piety, sincerely believing the truths of Christianity. I have obtained this information from the spouse of Col. De Hart, who resides about six miles from Mr. Van Beverhoudt; and this intelligence occasioned my writing the following letter. DEAR SIR, THOUGH I have not the happiness of an intimate acquaintance with you, I take the liberty to mention, that, the other day, it gave me very sensible pleasure on being informed you have, within a few months, become duly sensible of the importance of religion, and that now, by your life and conversation, you adorn the gospel of our blessed Lord and Saviour Jesus Christ. Permit me to congratulate you, dear sir, on this most happy event. An event which, I hope, will be of service to Christianity, as well as felicitous to yourself, both in this world, and in that which is to come. It cannot be doubted, but, with fervency, you adore the divine compassion towards you; and that now, with an eye of pity, you behold so many of the human species, to all appearance, regardless of the sublime joys of virtue, and living as though they were created for no higher purpose than to continue here a short period, to amuse themselves with the tinsel of vanity, or to be devoted to the gratification of their appetites of sensuality. Unhappy mortals! Whither hath fled their reason? Where their sense of duty and of honour? Where their wisdom, prudence and love of pleasure? How distressed their present state, they daily experiencing this sacred truth, "that there is no peace to the wicked?" And to what perfection of misery will they be doomed, the moment they shall bid adieu to the objects of time and sense, unless, in due season, they shall make their peace with God, through repentance for sin, and faith in the blood of Jesus! But how unwilling is the Father of Mercies to consign them over to endless perdition? How "long doth he wait to be gra cious to them?" How doth he condescend to assure them, and even with an oath, that he hath "no pleasure in their death?"— How doth he reason and expostulate with them, and call on them to "turn to him and live," when he perceives them hastening to eternal destruction? "Turn ye! turn ye!" saith he to them, Why will ye die" for ever! Why prefer infamy to honour! Pain to pleasure! Poverty to wealth! Death to life! Condemnation to salvation! And what greater testimony could the Almighty give of his regard for their redemption, than to part with the Son of his love to become a propitiation for their sins? 66 Affection this, that fills us with astonishment, when by us it is considered! How dignified the character of the Son of God! How great his sufferings! And for whom did he suffer? For apostate angels? No! For fallen men. For his friends? Not so! But for his enemies! And this too by us undesired; unmerited. May our hearts be replete with gratitude for the mercies of God, through Christ. May we daily, more fervently, testify our love to our most merciful Saviour, by efforts to advance the prosperity of his kingdom of righteousness. How much hath he done for us? How shall we be enabled to compensate for the riches of his grace towards us? Although it will never be in our power to render any thing as an equivalent for what favours our Lord hath conferred on us, yet, in obedience to his commands, and as we were "ransomed" by him, let us, with cheerfulness, offer to him the "sacrifice of our souls and bodies, which are his ;" and which oblation "will be our reasonable," and to ourselves, not less advantageous "service." For my part, I can truly say, I have no greater ambition; no higher pleasure, than to be instrumental in advancing the divine glory, and the salvation of mankind. And I trust, dear sir, it now is your supreme delight, and ever will be so, to promote, by all the means in your power, the interests of virtue and religion. If thus, how pleasing will be the reflections on your "labours of love," through life; at death, and through eternity. If it shall be in my power, I will do myself the honour and pleasure to wait on you at Beverwyck, humbly presuming that the same goodness, which, I hope, will induce you to pardon the freedom of this letter, will occasion you to forgive the intrusion of a visit, from, Dear Sir, Your sincere friend, Newtown, 4th June, 1783. |