this world as not abusing it, the world above will be their everlasting portion.

3dly. The gospel is suited to every circumstance in life.

Are any of peculiarly tender feelings; and are they distrustful of themselves? The influence of the gospel would serve to establish their minds with Christian fortitude; and render their faith firm, and their hopes in the Lord, strong. But, are any pained with insensibility of affection, and with a skeptical mind? The grace and mercy of God are peculiarly calculated to fill their souls with contrition, and to awaken them to all that is endearing or interesting. Through the light of the gospel, the moralist may have all the moral virtues carried to their highest perfection, while he is made wise unto salvation. The profane and profligate will become moral and godly, and bless the Father of all mercies for all their comforts, if they hearken to the voice of wisdom. The intemperate will become sober-minded, and lead godly lives, if they resist not the light and power of the gospel. The wandering may be led into the right way; and the blind receive their sight, from the anointing with that eye salve which the gospel offers freely. Then let us not be deceived in concerns of the utmost importance, by fearing to come to the light, lest our deeds be reproved. Infinitely better to have our sins set in order continually before our eyes, while in time; that we, through the rich grace and mercy of God, may be delivered from them for eternity. Amen.

SERMON XVII.

JOSEPH'S AFFECTION, WORTHY OF IMITATION.

GENESIS XLV. 4.

I am Joseph, your brother.

THE history, with which these words are connected, is very curious and interesting; and the instruction afforded, is manifold and important. Human depravity, with some of its basest designs and most unnatural transactions, is delineated; and the no-. bleness of human uprightness is also recorded. While we behold the varied intentions and schemes of men, we are presented with a wonderful exhibition of the marvellous providence of God, who worketh all things after the counsel of his own will.

Let some of the facts with which this subject is connected, be noticed; and serve as an introduction to this discourse, for the practical purposes of our social and religious life. The term Joseph, is expressive of increase or addition. "And when God remembered Rachel, that she bare a son, she called his name Joseph; and said, The Lord shall add to me another son.' That son was Benjamin, or son of the right hand. "Now Israel loved Joseph more than all his children, because he was the son of his old age." Joseph and Benjamin were both loved with peculiar affection by their father; for they were the sons of his beloved wife, Rachel. It appears that Joseph was a person of remarkable natural talents, of singular beauty and piety; and doubtless these endeared him yet more to his father, who made him a coat of many colours. For this, and his dreams, his brethren hated him, and could not speak peaceably unto him.

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This is the relation of the first dream of Joseph to his brethren: "Behold, we were binding sheaves in the field, and lo, my sheaf arose, and also stood upright; and behold, your sheaves stood round about and made obeisance to my sheaf. And his brethren said unto him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the more for his dreams and for his words." And he dreamed yet another dream,. and told it his brethren. Behold, the sun and the moon, and the eleven stars, made obeisance to me. And his father rebuked him, and said, Shall I and thy mother, and thy brethren, indeed come to bow down ourselves to thee to the earth? And his brethren envied him, but his father observed the saying." From the event, it appears that their interrogations were the right interpretation of the dreams, of which they had some apprehension, especially the father. Shortly his brethren devise to slay him. Reuben, in order to save his life, advises to cast him into a pit; but Judah persuaded them to sell him to the Ishmaelites; and the latter sold him into Egypt unto Potiphar, an officer of Pharaoh. The coat of many colours is dipped in the blood of a kid, and presented to the aged father, a sad spectacle. But the Lord was with Joseph, and he was a prosperous man; and the Lord made all that he did, to prosper in his hand. He escaped the snare of a treacherous mistress, that he sinned not against his master nor his God, though his innocence was the occasion of his being cast into prison.

Now they call upon Joseph to interpret the dream of the chief butler. In his dream there appeared three branches on a vine, which budded, shot forth blossoms, and brought forth clusters of ripe grapes. Says Joseph, The three branches, arc three days, and thou shalt deliver Pharaoh's cup into his hand after the former manner. The chief baker's dream was three white baskets on his head, with all manner of bake meats for Pharaoh, but

The interpretation was,

the birds did eat them. that after three days he should be hung on a tree. At the end of two full years, Pharaoh had two dreams, or his two-fold dream. The first was the seven well-favoured kine, and fat-fleshed; and the seven ill-favoured and lean-fleshed kine, which ate up the former. The second, was the seven ears of corn on one stalk, rank and good, which were devoured by the seven thin ears, blasted with the east wind. When none of the magicians and wise men of Egypt could interpret this dream for the king, Joseph answered, "What God is about to do, he showeth unto Pharaoh. Behold, there come seven years of great plenty, throughout all the land of Egypt; and there shall arise after them seven years of famine, which shall consume the land."

Now let us notice Joseph's exaltation. And Pharaoh said unto Joseph, "See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had." But mark! The famine was sore in all lands, after the expiration of the seven years of plenty. Joseph's brethren must go from the land of Canaan down to Egypt, to buy corn of him, that they may live and not die. Joseph knew them, but they knew not him. He was only seventeen years of age, when sold into Egypt, and now he is about thirtyeight, an absence of twenty-one years.

The scene now changes, and Joseph's dreams begin to be fulfilled. He uses various methods to prove his brethren; to bring them to a proper sense of their own guilt, and to discover how they were affected toward his brother Benjamin. He accosts them as spies; and so orders that they appear to have treated him most ungratefully. They are brought into that situation, that they cannot make

it appear but that they have stolen; for the silver cup is found with them. But Joseph evidently perceived that confusion and terrour were likely to predominate, and to fill them with apprehension, that he would now avenge the injustice and cruelty of which they appear to have been guilty.

When Judah made his pathetick address and affecting plea for the release of Benjamin, 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. And Joseph said unto his brethren, Come near to me, I pray you; and they came near; and he said, I am Joseph, your brother, whom ye sold."

The mention of Joseph's name would probably have led his brethren to a recollection of his features and voice; but to remind them of their selling him, would more effectually remove all doubts of his being their brother; and this was necessary to introduce the kind attempt he intended to make to obviate their fears, and to inspire confidence and comfort. How seasonable, how encouraging and excellent, this simple expression-I am Joseph, your brother! It flowed from a principle of natural affection; from a feeling and generous breast; and from a noble soul, influenced by the principle of true religion. By other persons, or by other means, without such an expression of the tongue, this same truth could easily have been made known. But if these words were fitly spoken, let them be applied to the practical purposes of life and religion, while we notice other relations, times, and circumstances, when similar ones would be seasonable.