servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father forever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father."

Any remarks by way of illustrating so pure and earnest eloquence are not only unnecessary, but would be in the worst possible taste.

CHAPTER XLV.

JOSEPH'S DISCLOSURE OF HIMSELF-THE FEELINGS OF HIS BRETHREN — JOSEPH'S TENDERNESS — THE FAME OF IT — PHARAOH'S DELICATE

AND MUNIFICENT CONDUCT-UNION.

We come to another scarcely less beautiful and touching episode in the interesting history which, Sabbath after Sabbath, we have been reviewing. It crowns the whole story. This chapter is Joseph's disclosure of himself. the unknown governor at Pharaoh's right hand revealing himself unexpectedly, though scarcely for the moment believed, to be the actual Joseph, the eldest son of Rachel, the brother of Benjamin, whom his brethren sold as a slave into the land of Egypt. It seems that the touching address made in the previous chapter, where Judah expostulated with Joseph in so eloquent and affecting terms, had made a very deep and even an irresistible impression upon the heart of Joseph. It was fitted to do so. After he had listened to it, such was the effect of its appeal that he "could not refrain himself before all them that stood by him; and he said, Cause every man to go out from me; " that is, all of the land of Egypt. "And there stood no man with him while Joseph made himself known," unexpectedly, and amid deep and tender emotions, to his amazed and wondering brethren. The scene was too solemn for strangers to be allowed to stand by.

It is said that "he wept aloud;" and the Egyptians even could not understand how tears should ever channel the cheek of a man who had all the wealth, honor, and resources of Egypt at his disposal; they knew not the story.

"And Joseph said unto his brethren," when he was left alone, "I am Joseph." What a startling preface! Lest, however, the communication should be too overwhelming, he diluted it by referring them to another thought, "Doth my father yet live?" And his brethren, struck dumb, as well they might, partly by the recollection of their guilt, partly by the suddenness of the revelation, it being scarcely credible, and yet evident, "could not answer him; for they were troubled," or overwhelmed, or harassed, as it might be rendered, “at his presence."

do not stand at a

He then said, "Come near to me distance my dignity is lost in my affection. Under these splendid robes which deck the governor of Egypt there is a true human heart, there is the heart of Joseph, a brother, that still beats true to his father, his home, to Benjamin, to Judah, and to all his brethren. "They came near. And he said, I am Joseph, your brother, whom ye sold into Egypt." Yet that last clause was not meant to upbraid them, but only to prove his identity. "I am Joseph;" and the rest of the statement shows that he would rather, if he could, have passed by the recollection of their sin; but it was necessary he should say so, that he might identify himself, almost a sovereign, with the shepherd-boy of seventeen, some twenty or thirty years ago, that they then sold as a slave into Egypt; whose features they had, no doubt, forgotten.

Lest the very allusion to their sins might overwhelm them, and the sudden discovery of a brother, connected with the poignant recollection of their own base criminality, should utterly prostrate all nerve and ability for duty, he says, Now, therefore, be not grieved," as they evidently showed

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they were, nor angry with yourselves." He saw that enough

now was revealed, and more than enough, to make them angry with themselves. If he had spoken to them in wrath, that would have made them angry with him; but, on reminding

them not of the choice, but necessity, of their past sins in reference to himself, he felt that their grief needed to be rather modified and restrained than stimulated, and, therefore, he said, "Be not angry with yourselves, that ye sold me hither;" for there was a purpose in it higher than yours. I do not extenuate your sin; but there was a higher arrangement contemplated in all that has happened; it was God who sent me hither, in spite of your evil purposes, to preserve the very life of them, some of whom wanted to kill me, and all of whom consented to sell me for a slave. "For these two years hath the famine been in the land; and yet there are five years," as he had told Pharaoh before, “in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth." Why that posterity in the earth? Because the forefathers of the great Messiah were here; and, had their lives not been preserved, and their children, and their children's children, humanly speaking, their genealogy had been altered. All things were contributing to one great end, by coercion or by free purpose.

So he adds, in the eighth verse, So, now, it was not you that sent me hither, but God;" that is, you were not the ultimate cause, though you were, under God, the permitted instruments you sinfully promoted what you did not intend; "and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt." But, then, in the ninth verse, seeing that they were overwhelmed by the recollections of the past, and the disclosure of the present, he tries to divert their feelings, and their thoughts, and says, Haste ye, and go up to my father, and

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say unto him, Thus saith thy son, Joseph, God hath made me lord of all Egypt; do not tarry," merely recollecting your own sins, or wondering at the disclosure that you have now witnessed; but hasten back to that father who fears for

Benjamin, who is alarmed for bread for his household. He is an old man, and cannot wait long, or stand much. Hasten back to him, and think of his safety, and let him partake of the good news I have told you, that your actual brother, Joseph, whom he thought to be torn by wild beasts, is now alive; and you shall tell my father of all my glory in Egypt that you have seen. Not that he said so in order to express any feelings of vanity and pride, of which he had none; but go and tell Jacob, as if he had said, what will gladden his heart, that I, whom he thought was lost, am at Pharaoh's right hand, and am raised to power and rank and splendor. He set them on active duties in order to turn their minds from sorrow and a sense of guilt.

And, after this long remonstrance, of which, perhaps, this is but an outline, his brethren consented to talk with him; that is, they ventured to ask him new questions, which he was ready to answer, every one of which disclosed their sins.

come."

The fame of this extraordinary interview passed through all Pharaoh's house; and they stated to Pharaoh the news, so strange and unexpected, that "Joseph's brethren had And then Pharaoh said to Joseph, "Say unto thy brethren, This do ye; lade your beasts, and go, get you into the land of Canaan." And then we read that he gave them wagons, and raiment, and food, and asses laden with provision, and everything they could need. Joseph might have done all this by his own authority; but there was here exhibited a trait of the most beautiful courtesy in Joseph's master, when he interposed, and said, "You, Joseph, have power to do this; but that the boon may seem more valuable by being from me, and suggested by me, your royal master, you do these things, and give them royal provision for their journey home and back again; and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.”

Thus, one faithful son was the reason of the prosperity and