rosity. They had no food for themselves, and therefore none for their cattle. The land, consumed by dearth, could not support them; and it is highly probable that when he again settled the Egyptians on their habitations, he restored their cattle to them. In the last year of the famine, they came to him, and said, "Buy us and our land for bread; and we and our land will be servants to Pharaoh." He complied with their offer, gave them corn to sow on the ensuing year, and removed them to the cities nearest to them in which the corn was reposited, that they might more readily be relieved.* To understand this transaction, we must attend to the original term, and to the subsequent conduct of Joseph. “We will be servants unto Pharaoh." The original term by which we translate servants, is frequently applied to angels, to men immediately employed by God, to counsellors, nobles, and the principal officers of the court. The meaning, therefore, perhaps is, "We will hold our lands of Pharaoh, and pay him service for them." After the termination of the famine, he restored to the Egyptians their lands and their liberty, on condition that they paid to Pharaoh the fifth part of the produce. Thus he rendered their situation more secure than before their surrender of themselves, since he freed them from all those arbitrary exactions, to which, under that despotic government, they were before subject, and imposed on them only a tax for all the ordinary and extraordinary purposes of government, which, in that fertile country, they could easily pay. That Joseph was not an oppressor, is evident from the sentiments which the Egyptians themselves express-" Thou * See Chandler against Morgan, hast saved our lives;" and from the veneration and love with which his memory has ever been cherished among them. Instead of enslaving the people, as some have represented, he was the first that in Egypt limited the power of the crown, settling, by a firm ordinance, that portion which alone the king could touch. In the whole course of his administration, we must admire his wisdom, his prudence, and his justice. Having thus considered the political character of Joseph, we should next attend to the more interesting view of him, as a brother and a man. But this must be deferred till the next lecture. SERMON XIII. LIFE OF JOSEPH. No. III. GENESIS xlii. xlvi. In our last lecture we beheld Joseph elevated to the highest honours, and reviewed his conduct as the prime minister of Pharaoh. In this we are to consider him in the more interesting relations of a brother and a son. The famine, against which he had so wisely provided, was not confined to Egypt. Its effects were also felt in all the neighbouring countries. Jacob, whose family suffered from it, heard that there was corn in Egypt, and sent thither ten of his sons to procure a supply. Benjamin alone remained at home. He was viewed with fond partiality by his father, not only because he was the son of his old age, but also because he was, as the patriarch thought, the only surviving pledge of his beloved Rachel. That ardent affection which was once felt for Joseph, is now transferred to him. At this preference the envy and jealousy of his brethren were not again excited. They had probably felt too much remorse for the indulgence of these passions in the case of Joseph, and had been too feelingly convinced to what awful consequences they might lead, to be again willing to cherish them. The ten brethren arrived in Egypt, and were admitted to the prime minister of Pharaoh; whose authority they acknowledged, and before whom they reverently bowed down with their faces to the earth. What a difference between their conduct now, and when they proudly and arrogantly exclaimed, “Shalt thou indeed rule over us, or shalt thou have dominion over us ?" or when they cried, “Come, let us slay him, and cast him into this pit; and we will see what will become of his dreams." Ah! how vain is it to hope that we can thwart the designs of Providence, because they oppose our inclinations and desires. As well might we attempt to pluck the sun from the firmament, because it dazzles us with its beams or to dry up the ocean, because it obstructs our progress. "The counsel of the Lord shall stand, and he will do all his pleasure." If we fight against God, all our efforts shall not only be unavailing,they shall also, as was the case with these brethren when they sold Joseph into Egypt to prevent his fu ture greatness, be over-ruled for the accomplishment of the divine purposes. In the illustrious Zaphnath-Paaneah, the lord of Egypt, the object of the esteem and love of a mighty people, none of the sons of Jacob discovered that poor injured Hebrew youth whom, more than twenty years before, they had sold into servitude, and who they probably supposed was long since in the tomb. Joseph, on the contrary, immediately recollected them-And what a variety of emotions at this recognition rushed upon his soul! Yet he concealed his knowledge of them, till he could discover whether they had repented of their iniquities; whether they were attached to each other and their father; and whether Jacob and Benjamin still survived. He assumed a sternness of behaviour towards them inconsistent with his feelings, and accused them of coming into Egypt as spies. But though, judging from the general benevolence and meekness of his character, and from the silence of the Scripture, we dare not accuse him of acting at this time from cruel or revengeful feelings. Though we esteem his principles to have been pure, and his bosom filled with fraternal affection, yet he cannot be exempted from the charge of improper dissimulation. His brethren vindicated themselves from the charge brought against them, by assuring Joseph that they were all the sons of one father; that it was highly improbable that a parent would expose so many of his children at once to so dangerous an office, especially since he had but one son remaining with him, and had already wept for the untimely death of another. "Thy servants are twelve brethren, the sons of one man in the land of Canaan; and be hold, the youngest is this day with our father, and one is not." Though Joseph had thus obtained part of the information which he wished, and discovered that Jacob and Benjamin were alive, he appeared still to disbelieve their declarations, and commanded them to send one of their number for their younger brother, while the others remained as hostages. "Send one of you, and let him fetch your brother, and ye shall be kept in prison, that ye may be proved whether there be any truth in you; or else by the life of Pharaoh, surely ye are spies." By the life of Pharaoh. Two different senses have been given to this expression. Some have regarded it as an oath-others, as only a strong asseveration. If its import be, "May Pharaoh die, if this be not the case," it is an imprecation utterly unworthy the mouth of so good a man. If it imply, "As sure as Pharaoh lives," it is only a strong declaration, somewhat similar to that frequent expression, "As thy soul liveth;" but still is far too much like a needless oath. The example of any mere man, my brethren, is not our rule. Imitate not Joseph where the propriety of his conduct is questionable. "Abstain from all appearance of evil""Swear not at all," neither by God nor by any creature; and be careful to use no forms of speech that encroach on the reverence due to the Lord. As they refused to comply with this proposal, Joseph confined them three days in prison; and then insisted, as they valued their life and their liberty, that one of them should be detained in Egypt, while the others returned to bring their younger brother. They were filled with distress-their consciences woke from their lethargy-and they recollected, with horror, their cruelty to Joseph, and acknowledged |