which are not excelled in beauty of composition in ancient or modern literature::

B.C. 1729, or 1728, Joseph, being seventeen years of age, was feeding the flock with his brethren. The sons of Bilhah (Dan and Napthali), and the sons of Zilpah (Gad and Asher) were with Joseph. Bilhah was Rachel's handmaid. Zilpah was Leah's handmaid. Joseph brought to his father their evil report. Jacob loved Joseph more than he loved all his children. He made for Joseph a coat of many colours. His brethren hated Joseph because Jacob so loved him. They could not speak peaceably to him. Joseph dreamed. He told the dream to his brethren-1. Their sheaves made obeisance to his sheaf. His brethren hated him the more. Joseph dreamed again, and told his dream to his brethren. 2. The sun, and the moon, and the eleven stars, made obeisance to me. His father rebuked him, asking: "Shall I, and thy "mother, and thy brethren indeed come to bow down "ourselves to thee to the earth ?" His brethren envied him. His father observed the saying. Envy led to the act which caused twenty years of sorrow to Jacob, and which stained with sin and shame the guilty brethren of Joseph.

1. In obedience to his father's command, Joseph left the vale of Hebron, his home, destined to see it no more. He must visit his brethren at Shechem. A man directed Joseph. His brethren were to be found at Dothan. They had departed from Shechem. His brethren saw him afar off. They conspired to slay him, and say that some evil beast had devoured him. "We shall see what will become of his dreams." Reuben heard them, and prevented them from slaying Joseph. They seized Joseph when he came to them; they took off his coat of many colours; and then they cast him into a pit, in which there was no water. Ishmaelites were on their way from Gilead to Egypt, with their camels bearing spicery and balm and myrrh. Judah prevailed upon his brethren not to slay, but to sell Joseph. The Ishmaelites were followed by Midianites, proceeding to Egypt to sell what they had collected at Mount Gilead. A trade was opened for the cultivators of the mountain of Gilead by the industry of the Ishmaelites and Midianites. His brethren drew up Joseph from the pit, and sold him to the Ishmaelites for twenty pieces of silver. If these pieces were shekels-the shekel being worth three shillings-the twenty pieces of silver would be equal to sixty shillings, or three pounds of our money. Reuben was absent. Benjamin was too young to be absent from home. Nine brethren divided the money between them. Each would have two shekels, and a share of the balance, which amounted to two shekels over the eighteen; the share would be eightpence of our money; so that each of the nine brethren received six shillings and eightpence of our money as the reward of his malicious cruelty. When Reuben returned to the pit Joseph was not there. His brethren gave to him no information. The coat of many colours they stained with the blood of a kid. Reuben was distracted. The coat was brought to

Jacob, with the unfeeling words "This we have found; know now whether it be thy son's coat or not." Jacob rent his clothes, put sackcloth upon his loins, and mourned for his son many days. All Jacob's sons and daughters (granddaughters) endeavoured to comfort him, but he refused to be comforted: for he said "I will go down into the grave upto my son mourning." Thus his father wept for him. 2. The thirty-eighth chapter of the book of Genesis contains a very shocking account of Judah, of his wife, the daughter of Shuah, an Adullamite, and of his three sons by her, Er, Onan, and Shelah. Er married Tamar by his father's wish. The Lord slew Er. Onan was then obliged to marry Tamar. Onan was wicked, and the Lord slew him. Shelah was not grown up. Judah directed Tamar to return to her father's house till Shelah was grown up. She obeyed Judah. In process of time Judah's wife, the daughter of Shuah, died. Judah was comforted, and went up to his sheep shearers to Timnath :-He and his friend Hirah, the Adullamite (Adullam, a city of Canaan, afterwards given to the descendants of Judah.) It was told to Tamar that her father-inlaw was going to Timnath to a sheep shearing. Shelah was grown. She was still a widow. put off her widow's garments and disguised herself, sitting in an open place by the way to Timnath. Judah saw her. He could not discover who she was, for her face was covered. He lay with her. She prevailed on him to give to her a pledge that he would send to her a kid from the flock. His signet, his bracelets, and his staff were the pledge which she received. received. She conceived by Judah. She put on her widow's garments when Judali retired. The Adullamite returned with a kid. Tamar had secured her retreat. Three months afterwards Judah was informed that his daughter-in-law, Tamar, had played the harlot, and was with child. Judah commanded

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Bring her forth, and let her be burned." She was brought forth. She produced the signet, the bracelets, and the staff. She called on Judah to discern these articles, for she was with child by the man who owned them. Judah acknowledged them. declared "She hath been more righteous than I, because that I gave her not to Shelah, my son." Judah "knew her again no more." She was delivered of twins. She called the first Pharez, and the second she called Zarah, because he should have appeared first. Pharez was so called because he broke out first. Judah, Tamar, Pharez, and Zarah were progenitors of the Messiah. Therefore their birth must be recorded. Ancient customs are related. A knowledge of the habits of the age may be acquired from the circumstances recorded in this.—Genesis xxxviii.

3. Joseph in Egypt.-" And the Midianites sold him (Joseph) into Egypt, unto Potiphar, an officer of Pharaoh's, and captain of the guard."

(1.) As a slave in the house of Potiphar, Joseph conducted himself with wisdom in the discharge of the duties of his office. God gave to him prosperity. His master perceived that whatever Joseph did was attended with prosperity. He,

"minds represent to us those tombs to which we are "approaching: where, though the brass and marble "remain, yet the inscriptions are effaced by time, "and the imagery moulders away.' The pictures "drawn on our minds are laid in fading colours; "and, if not sometimes refreshed, vanish and dis"appear." Locke: H. U., bk. ii., c. x., sec. 5.

(10.) Harmony of Sentences."It may be proper "to remark that our translators of the Bible have "often been happy in suiting their numbers to the "subject." Grave, solemn, and majestic subjects undoubtedly require such an arrangement of words as runs much on long syllables; and, particularly, they require the close to rest upon such (syllables). The very first verses of the Bible are remarkable for this melody: "In the beginning God created the heavens and the earth; and the earth was without form and void; and darkness was upon the face of the deep: and the spirit of God moved upon the face of the waters." [Ev apxy étoìnσato i bedo τὸν οὐρανὸν καὶ τὴν γην, ἡ δὲ γὴ ἦν ἀόρατοσ καὶ ακατασκευαστοσ καὶ σκότος επανωτής αβυσσου καὶ πνευμα θεου επεφέρετο ἐπάνω του τῆσ ὕδατοσ.]

Several other passages, particularly some of the Psalms, afford striking examples of this sort of grave, melodious construction. (Blair, sec. 13.) Dr. Hugh Blair was a celebrated Scotch Divine, A.D. 1718-1800. His name is familiar to those who read his sermons. His lectures on Rhetoric have ob

tained for him very high esteem. He was one of the ministers of the High Church. His lectures were read in the University of Edinburgh for twenty-four years. He was born in Edinburgh, A.D. 1718. He died December 24, 1800, aged 82 years.

John Locke was born at Wrington, near Bristol, 29th August, A.D. 1632; and died at Oates, in Essex, October 28, 1704, aged 72 years. A name than which there is none higher in the English Philosophical Literature: the name of a man, surpassed by none, in that worth which constitutes the dignity of an independent English gentleman.-Griffin, Big. Сус.

Thomas Reid, D.D., late Professor of Moral Philosophy in the University at Glasgow, was born on the 26th April, 1710, at Strachan, in Kinkardineshire, a country parish, situated about twenty miles from Aberdeen, on the north side of the Grampian Mountains. He died October 7th, 1796, aged 863 years- or within 19 days of that age. Bishop Jebb strongly recommended Dr. Reid's works to his Candidates for Holy Orders.

Dugald Stewart, born in Edinburgh, 22nd November, 1753; died at his seat on the Frith of Forth, June 11, 1828, the eloquent disciple of Reid, and chief expounder of the Philosophy of the Scottish School. He died in his 75th year.

John Locke, Thomas Reid, and Dugald Steward have done to the world great service. The works of these great men should be carefully read by all, in early life, who intend engaging in the ministry of God's Holy Word, or who may devote their lives to literary pursuits. These men teach the mind to

think, the heart to feel, the tongue to speak, and the pen to write.

Dr. Blair has been represented as a translator of Dr. Campbell. Dr. Campbell's "Philosophy of Rhetoric" is the production of a mind more powerful than that which God had granted to Dr. Blair. It is possible that some may be induced to read both; but the lectures of Dr. Blair are more easily understood than the "Philosophy of Rhetoric" by Dr. Campbell.

Dr. Whately, formerly Archbishop of Dublin, has published one volume on Logic, and one volume on Rhetoric. Mr. Walker, formerly a Fellow of Dublin University, has published a translation and notes of and upon the Latin Text of a Compendium of Logic by Dr. Murray, formerly provost of the Dublin University. Mr. Walker's book is very valuable—it is used as a text book in the Dublin University.

The

The simplicity and ease and elegance of Dr. Blair's style have impressed my mind so favourably that I have made his work my text book in the suggestions which I am endeavouring to give to the student. (11.) Association.-Conversation has assisted students in their efforts to improve their minds. talented schoolboy aids his school-fellows in their studies, and receives applications from his fellowstudents, both class fellows and juniors, to assist them by translating their lessons, and by shewing to them how to write their exercises, and how "to do' their arithmetic, their Euclid, and their Algebra.

In the Universities a talented class-fellow is a refuge for the distressed members of his class. He receives the reward of his kindness in the success of his efforts to assist his class-fellows.

In the entrance upon the stage of life, other sources are open for the improvement of the minds of those who have finished their required course of early education. The late Lord Derby, (Edward Geoffrey, Earl of Derby), has been heard to declare that neither the School nor the University made the man for the State. He stated that experience had taught him that association made the man. The benefit arising from the society of men of information, of experience, of taste, was incalculably great. From these considerations a lesson may be derived, in the highest degree valuable in every stage of life. From childhood to old age we live to improve our minds and our hearts: to improve ourselves mentally and morally. In social intercourse, a good and kind and well-informed man leads the conversation of the company to the advantage of all persons present; and the results of such conversation may be seen in the wise use made of it by some diligent student who has made up his mind to gather honey from every flower.

In the last century, in Queen Anne's reign especially, (perhaps from the Revolution, A.D. 1688, to the Accession of the Georges, A.D. 1714,) the custom of having parties or clubs for literary conversation had great influence upon the social habits of the Londoners, and trained for future usefulness many who became distinguished members of society.

written on a folded tablet many soul-destroying things; and he commanded him to show it to his father-in-law, that he might perish. But he, relying on the favourable (auvuovi) guidance (оμm) of the gods, went into Lycia. But when he came to Lycia, and the flowing Xanthus, the king of the spacious Lycia, with a ready mind (or willingly, popovewo) honoured him. For nine days he entertained him hospitably, and sacrificed nine oxen. But when, indeed, the tenth rosy-fingered aurora (morning) appeared, even then he interrogated him, and asked to see the letter (onua) which (orri) he carried to him from his son-in-law, Protus. But when he received the evil letter of his son-in-law, first, indeed, he commanded him to slay the invincible chimæra; but indeed she was a divine race, not of men, in front a lion, but behind a dragon (serpent Spákov), but the middle a chimæra (a goat), breathing forth the fearful strength of burning fire. And he, indeed, relying on the omens (signs -TEрawoσ) of the gods, slew her. But next he fought with the glorious Solymi: he said indeed that he did go into the most active conflict of men. But the third-he slew the man-resisting Amazons (avriavp —δροσ-ανεροσ-αντιανειρα. But he contrived a cunning fraud for him returning. Having selected the bravest heroes from spacious Lycia, he put or laid an ambuscade; but they never again returned to their home, for the blameless Bellerophon slew them all. But when, indeed, he perceived that he was the illustrious offspring of a god, he detained him there, and he gave to him his daughter, and he gave to him the half of all his royal honour. And the Lycians separated a portion of land superior to other lands, beautiful in the production of the vine, and in tillage, that he might cultivate it. But she bare three children to the prudent Bellerophon, both Isander, and Hippolochus, and Laodameia. Indeed provident Zeus (Jupiter) lay with Laodameia, and she bare to him the godlike brazen-helmeted Sarpedon. But when, indeed, he (Bellerophon) also was hateful to all the gods, truly he wandered alone through the Alean plain (Alean or Ales, a river of Ionia, near Colophon), preying upon his mind, avoiding the path of men. But Mars, insatiable in war (Mars— Apno-Ares) slew his son Isander, fighting with the glorious Solymi. But the golden reined Artemis (Diana), enraged, slew her (Laodameia). But Hippolichus begat me, and from him I say that I am descended (yeveo ai). But he sent me to Troy, and gave to me very many commands that I should always excel, and be superior to others (Alev apuréоEW, Kaì 'vπéuρоxov Eppevar adλov), that I should not disgrace the race of my fathers, who were by far the most valiant both in Ephyra and spacious Lycia. Of this, both race and blood, I boast to be.'"

Homer thus describes the issue of this conversation between Diomed and Glaucus:

Having thus spoken, indeed, leaping from their horses, they both took the hands of each other, and plighted their faith. But then Zeus Kromides (Jupiter, son of Kronos-Saturn) took away the mind from Glaucus, who exchanged arms with Diomēde Tydides (Diomed, son Tydeus) golden arms for brazen arms, worth a hecatomb (a hundred oxen) for arms worth nine oxen.

(2.) As a prisoner, Joseph conducted himself with his usual prudence, and secured the confidence of the keeper of the prison, so that he committed to Joseph's hand all the prisoners who were in the prison, and whatsoever they did there, Joseph was the doer of it. God gave prosperity to Joseph.

Pharaoh being offended by his chief butler and his chief baker, put them both in prison. They were given into Joseph's care by the captain of the guard. These two dreamed, each his dream, in one night. When Joseph saw them in the morning they "looked sad." They told the cause of their sorrowful appearThere was no interpreter of their dreams, they said. Joseph replied, "Do not interpretations belong to God ?" "Tell to me your dreams, I pray you."

ance.

(a.) The Chief Butler's Dream.-"A vine was before me. In it were three branches. It budded-it blossomed-its clusters brought forth ripe grapes. Pharaoh's cup was in my hand. I pressed the grapes into Pharaoh's cup, and gave it into Pharaoh's hand."

Joseph's Interpretation.-"The three branches are three days. In three days Pharaoh will restore you to your former place."

(b.) The Chief Baker's Dream.-"I had three white baskets on my head; on the uppermost basket were baked meats for Pharaoh; the birds did eat them out of the basket on my head."

Joseph's Interpretation." The three baskets are three days. Within three days Pharaoh will hang thee on a tree, and the birds will eat thy flesh from off thee."

The third day was Pharaoh's birthday, when he made a feast unto all his servants. He restored the chief butler to his place. He hanged the chief baker.

Joseph had requested the chief butler to remember him, and to procure his freedom, for he had been stolen out of the land of the Hebrews. "Yet did not the chief butler remember Joseph, but forgot him."

(3.) Joseph in exalted circumstances. Two years after the interpretation of the dreams of the butler and of the baker by Joseph, Pharaoh dreamed. First he dreamed that he stood by the Nile, and that seven kine, well-favoured and fat-fleshed, came out of the river, and fed in a meadow. Seven other kine, ill-favoured and lean-fleshed, came up after them and stood by them on the bank of the river. The ill-favoured kine eat up the well-favoured kine. Pharaoh awoke. He slept and dreamed a second time. Seven ears of corn came up upon one stalk, rank and good. Seven thin ears, blasted by the east wind, came up after them. The seven thin ears devoured the seven rank ears. Pharaoh awoke.

Behold it was a dream. His mind was troubled. He summoned to his presence the magicians and wise men of Egypt. He told to them his dreams. They were unable to interpret them. The chief butler felt that his memory awoke after two years' slumber. He spake unto Pharaoh, saying, "I do remember my faults this day." He related the circumstance of the dreams and of the interpretation by Joseph. The concluding words are remarkable: And it came to pass, as he interpreted to us, so it was: me he restored unto mine office, and him he hanged." Certainly Joseph did neither restore the butler nor hang the baker. Neither the butler nor Pharaoh understood the words thus. The meaning is, that Joseph said it would be so, and it was so. The butler was cupbearer; the baker was confectioner.-(Dr. A. Clarke). Pharaoh summoned Joseph to his presence. Joseph shaved himself-as some believe the Egyptians did-and changed his raiment, supplied by Pharaoh, and came into Pharaoh's presence. Pharoah told his dreams to Joseph. Joseph said unto Pharaoh The dream of Pharaoh is one: God hath shewed to Pharaoh what He is about to do: "Seven years of plenty come first, seven years of famine come next. The double dream shews that the thing is established by God, and that God will shortly bring it to pass." Joseph exhorted Pharaoh to appoint wise men to take up the fifth part of the land of Egypt in the seven plenteous years, and to lay up corn under Pharaoh's hand [authority or disposal], and to keep food in the cities. Pharaoh was pleased. He said to his servants, "Can we find such a man as this is, a man in whom the Spirit of God is?"

Pharaoh appointed Joseph to the place pointed out by Joseph when he said, "Now, therefore, let Pharaoh look out a man discreet and wise, and set him over the land of Egypt." Pharaoh took off his ring and put it upon Joseph's hand, arrayed him in vestures of fine linen, put a gold chain about his neck, made him to ride in the second chariot which he had, and they cried before him, "Bow the knee;" and Pharaoh made him ruler over all the land of Egypt. Pharaoh called Joseph's name ZaphnathPaaneah (a revealer of secrets), and he gave to him a wife, Asenath, the daughter of Poti-pherah, priest of On, Heliopolis, the city of the sun. The name given to Joseph by Pharaoh has been rendered by some, "The Revealer of Secrets," by others "The Treasury of Glorious Comfort," by Jerome, "the Saviour of the World," the Anglo-Saxon, "the Healer of the World." By Dr. A. Clarke the word is considered as a title similar to Prime Minister, Lord Chancellor, &c. The father-in-law of Joseph must not be confounded with the Potiphar who cast Joseph into prison. Yet some think that there is only one Potiphar, and that Joseph married the daughter of the woman who had grossly wronged him. Joseph was thirty years old when he stood before Pharaoh, king of Egypt.

(4.) Joseph in the seven years of plenty.-In these seven years the earth brought forth by handfuls. Joseph

H.

had gone through all the land of Egypt and had made arrangements for storing the corn. He lai up food in the cities. The food produced by the land in the neighbourhood of every city, he laid ul the same. He gathered corn as the sand of the sea He ceased to number it, for it was without numbe In these circumstances, his eldest son was born. called him " called him "Manasseh," (forgetfulness): "For God (saith he) hath made me forget all my toil, and all my father's house." His second and younger SOL was born. He called him "Ephraim," (fruitfulness): "For God has caused me to be fruitful the land of my affliction." The seven years plenty were ended.

(5.) Joseph in the seven years of famine.-The years of dearth commenced. Dearth was in all lands. But there was bread in the land of Egypt. The people in Egypt cried to Pharaoh for bread. Pharaoh directed them to go to Joseph, and to do what he said to them. Joseph sold the corn to the Egyptians. All countries came into Egypt to buy corn. The sale of corn to the neighbouring countries must have produced very large sums of money. The sale of corn to the Egyptians brought in all the ready money in Egypt. The people cried for bread, declaring that their money failed. Joseph took their cattle in payment. The cattle failed. The people then cried, buy us and our land for bread. We and our land will be Pharaoh's servants. Thus the money, the cattle, the people, and the land became the property of Pharaoh. Joseph removed the people to cities, for their safety in this distress, that they might have the supply of corn near to them. The priests had portions of corn assigned to them by Pharaoh. They had no necessity, therefore, to purchase corn, by giving up their land or any part of their property. Joseph gave to the people seed as payment for one-fifth of the land which was to be given to the king. The other four parts of the land Joseph restored to the people. Joseph made the law, that one-fifth of the land of Egypt should be the property of the king, and that four-fifths should be the property of the people. The land of the priests remained untouched, their property as before.-Gen. xlvii. 14-26.

(6.) The Nile." As Egypt depends for its fertility on the flowing of the Nile, and this flowing is not always equal, there must be a point to which it must rise to saturate the land sufficiently, in order to produce grain sufficient for the support of its inhabitants. Pliny, Hist. Nat. lib. v., cap. 9, has given to us a scale by which the plenty and dearth may be ascertained; and, from what I have been able to collect from modern travellers, this scale may be yet considered as perfectly correct. "Justum incrementum est cubétorum, xvi. Minores Aquæ non omnia rigant, ampliores detinent, tardius recedendo. Ha serendi tempora absumunt, solo madente. Illæ non dant, sitiente. Utrumque reputat provincia? In xii. cubitis famem sentit. In xiii. etiamnum esurit; xiv. cubita hilaritatem afferunt; xv. securitatem; xvi. delicias." "The just increase is sixteen cubits. The lesser waters do not moisten all things. The more