conscience in awakening the remembrance of sins long ago committed and forgotten ;-what a striking illustration does this narrative furnish of the mysterious way in which Providence accomplishes its designs by a concatenated series of second causes, including circumstances seemingly fortuitous, and the volitions of rational agents who mean nothing less than that issue which they contribute unconsciously to effect and secure. Had Joseph not told his dreams to his brethren— had he not been sent by his father to Dothan-had not the Ishmaelites passed by when he was in the pit-had he not been sold to Potiphar-had his mistress been a better woman, or his master a worse man had he been thrown into any other than the king's prison,-in fine, had the officers of Pharaoh not incurred the displeasure of their master, Joseph's advancement could not have taken place, and the purposes of heaven to save much people alive, and to provide a settlement for Israel in Egypt, with all the varied and long train of grand results, embracing the happiness of all nations in all generations, which depended upon this, would have been deranged and rendered abortive.

It is not, however, my intention at present to dwell on these topics. What I intend is to illustrate another truth, taught by this history, and prominently exhibited in the text, viz. That those persons whom God has destined to be pre-eminently useful in advancing his glory, and promoting the good of his church and of mankind, he usually prepares for this task, by causing them previously, and often at an early period of life, to pass through scenes of severe affliction.

Affliction forms an essential part of the discipline of God's family, and to each of his children is allotted that share of it which infinite wisdom sees to be necessary and meet. This is the general law of the house, from which there is no exemption. Neither the instrumentality of word and ordinances, nor the implantation of gracious principles, nor the active cultivation of them, nor the superintending agency of the Holy Spirit, can supersede or render useless this severe but salutary process in forming the character of the "heirs of salvation."

We must not presume to "limit the Holy One," or invade his sovereignty in apportioning trials, as well as dividing gifts, "severally as he willeth." He will do what is best in every case, for his own glory, for the good of the individual, and for the benefit of many. But he hath prescribed general laws to himself, or, to speak more modestly, he usually acts after a certain way in the moral government of the world; and those who dutifully and humbly observe his operations, will, without pretending to scan them, be able to discover such reasons as serve, not only to vindicate his managements, but to display their manifold wisdom. As he afflicts not willingly," nor to a greater extent than is necessary for gaining his wise and holy ends, we may safely conclude, that trials of a less severe and searching kind will be allotted to those who tread "the common walks of virtuous life," than to such as are called forth to more arduous service. The more conspicuous and enlarged the sphere in which any person moves, the more difficult are the duties which he has to perform, and the stronger the temptations to which he is exposed; and consequently he needs to pass through a severer course of disciplinary preparation. It may be added, that, though "no man liveth to himself," yet, comparatively speaking, the sufferings of the many are chiefly necessary on their own account, and as a preparative for heaven, and therefore may be endured by them at any period of their life; whereas the trials of the few are necessary for the sake of others, and as a preparative for doing their work on earth, and therefore are usually borne by them in early years, or at least before they have entered on that special service which Providence had assigned them.

The distinction now made may be confirmed, or at least illustrated, by referring to two distinguished characters in scripture history. The character of Job was intended as a pattern of patience in suffering affliction to all future ages. But this eminently pious person, who obtained this testimony from the mouth of God, "There is none like him," filled no official situation, and was not called to perform any service of a public kind in his generation. His life presented a picture of domestic piety, exemplified in the well-ordered economy of a

flourishing family, and in the varied beneficence which wealth enabled him to diffuse around his dwelling. Thus much we gather from the brief notice prefixed to the narrative of his sufferings, taken in connexion with the reminiscences of former days, which the insinuations of his over-suspicious friends called up and compelled him to reveal in his own defence. Accordingly his trials were delayed till an advanced period of his life, the fittest for displaying his integrity, and proving that it was equally independent on prosperity and adversity. It was quite otherwise as to another illustrious individual, who is generally supposed to have been contemporary with Job. Moses was destined to be the liberator of his countrymen from the cruel bondage of Egypt, to govern that "stiff and rebellious race" during forty years, in a wilderness, within a few days' march of a rich country which they had left filled with their terror, and to subject them to a code of laws which, though good and equitable, neither they nor their children were able to bear. His residence at the court of Pharaoh, his initiation into the wisdom of the Egyptians, and the practice of the arts of war and peace which he acquired during his early youth, were intended by Heaven to be subservient to his execution of its high behests. But neither these, nor his piety, nor the patriotism and generous indignation against tyranny which burned in his breast, suffered or could exempt him from passing through another education of a rougher kind, by which he might be freed from the impurities which he had contracted, and become qualified for his difficult task. It behoved him to be as many years an exile in Midian as he had been a courtier in Egypt, and was to be King in Jeshurun.

Your memory will supply you with examples from scripture which go to establish the truth of our proposition; and in particular you cannot forget "the apostle and high-priest of our profession, Christ Jesus." Though without the slightest taint of sin, though anointed with the Spirit without measure, though more than a man, though the Son of God, yet it behoved him to "learn obedience by the things which he suffered." If it became the Captain of Salvation to be made perfect through

sufferings, that he might lead many sons to glory, what subordinate leader can or ought to look for exemption ?

To return to the person mentioned in the text-Joseph was selected to be the depositary of the secrets of heaven and the almoner of its bounty, in "saving much people alive,” during a sore and protracted dearth, and also to be the instrument of providing an asylum for his brethren in Egypt until "the heritage of Jacob, their father," was ready for receiving them. The events which befel him were so arranged by Providence as at once to place him in circumstances to accomplish these services, and to train him for acting the part which became the patron of the chosen people, and the public benefactor of the age in which he lived.

It has often been observed, that the chosen instruments of Providence have given early indications of their high destiny, and that they or their friends have felt strong presentiments of this, which, by giving a direction to their education, and moulding their inclinations, have exerted a powerful influence on their future lives. Philosophers ascribe this to superstition, and are fond of displaying their ingenuity by tracing such impressions to external circumstances acting upon minds naturally ardent and aspiring. But the rigid eye of philosophy, clear as it is within its own range, is apt to be cold and feeble in its apprehension of moral influences in the divine government of the universe. Who made "the human face divine," and formed the spirit in man? Who assigned to individuals the age in which they should live, and their local habitation? Who brought them into contact with those circumstances which elicit thoughts and kindle feelings which otherwise would never have had an existence? Are we entitled to interrupt the Ruler of the world when employed in fashioning "the man that shall execute his counsel," and to say to him, "Hitherto shalt thou come, but no farther?" May he speak to him by the whirlwind, the thunder, the earthquake, or the tumult of the people, but not by "the still small voice," inaudible by all but the ear into which it is whispered? Shall the free spirit of man be dependent on external circumstances, and liable to receive impressions from every thing that is

material and gross around it, and yet be independent on, and inaccessible to, the direct influences of the Father of Spirits? If this be philosophical, it sounds very like irrational, and seems to be at once derogatory to the Divine Being, and to man, whom, of all terrestrial creatures, he had formed with the capabilities of holding converse with himself.

"By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child." They perceived something divine in the preternatural beauty and expression of his countenance. Looking along the bow of the promised deliverance, they saw it resting, and its beams playing on the features of their lovely babe, and faith united with natural affection in stimulating them to preserve his life, and afterwards to watch over his education. In like manner Moses, when he came to years, and was made acquainted with his lineage and miraculous preservation, conceived the idea that he would one day be the deliverer of his enslaved countrymen.

Similar aspirations, though of a kind more congenial to his gentler dispositions, and the nature of his destined employment, were indulged by Joseph, perhaps even before God "proved his heart, and visited him in the night" with dreams. Animated by these, schemes of future usefulness and glory would flit before his kindling fancy, and his benevolent breast would heave with the anticipated pleasure of nursing his affectionate parent in his old age, providing for his churlish but still beloved brethren, dealing bread to the hungry stranger, bringing the poor outcast into his house, scattering plenty over a barren land, and receiving the blessing of thousands ready to perish. With these feelings of his son Jacob appears to have sympathized, and accordingly, though he rebuked him for the apparent imprudence with which he revealed his nightly visions, we are told that "he observed the saying."

In addition to the most amiable dispositions, Joseph inherited the piety which had adorned and sanctified the character of his forefathers for three successive generations. The fear of God, which his father had betimes sedulously inculcated on

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