crime of the basest and the foulest nature. Upon the whole of this examination, we trace in the patriarch Joseph the character of one, who diligently "exercised himself to have always a conscience void of offence towards God and towards mank." Endowed with a solid understanding, and with a heart alive to virtuous thoughts and to kind affections, he made "the fear of God" the ruling principle of his conduct. He accordingly affords us an example of devout and rational piety; of blameless and manly virtue. To the Almighty he was humble, grateful and resigned; zealous in promoting his glory, and resolute in keeping his commandments. To his fellow creatures he was, as a son, dutiful and affectionate; as a brother, kind and forgiv ing; faithful, as a servant and a subject; discreet and benevolent, as a ruler; of integrity unshaken, and of manners uncorrupt. The concluding chapters of the book of Genesis, which are unexampled for the in Acts xxiv. 16. teresting and affecting simplicity of the narrative, present us in this character of Joseph with one of the most faultless patterns for our imitation. We may therefore reasonably demand in the language of the Egyptian Monarch, and with that evangelical signification which the Christian will affix to the words, "Can we find such an one as this is; a man, in whom is the Spirit of God?" And we may then safely conclude, that we are guided by the same Spirit, when we testify our "love of God" by that piety, faith, resignation, gratitude, and obedience; and our "love of man" by that affectionate behaviour in our domestic relations, by that faithful discharge of our social duties, and that general tenor of kindness and benevolence, which so eminently distinguished this wellbeloved son of Israel, this highly-favoured servant of God. SERMON XVII. THE SPIRIT OF GOD MANIFESTED BY HIS FRUITS. GEN. xli. 38. And Pharaoh said, Can we find such an one as this is, a man in whom the Spirit of God is? IN a late discourse I took occasion from these words to examine the character of Joseph, the son of Jacob, as set forth in the concluding chapters of the book of Genesis and I endeavoured to illustrate the position that Joseph was under the influence of the Spirit of God, by bringing forward to your view the several qualities, which he exhibited in his conduct; qualities, which the Gospel represents as the "work of that one and the self-same Spirit." In conducting the inquiry, I took two leading criterions, whereby to judge of the character of Joseph, namely "the love of God," and "the love of man ;" and I considered them as exemplified in the conduct of that holy Patriarch, respectively branching on the one hand into piety, faith, resignation, gratitude, and obedience; and on the other into filial duty, brotherly affection, fidelity as a servant and a subject, and benevolence as one intrusted with power. The possession of these qualities may be a rule for ourselves, as was incidentally remarked in the conclusion of that discourse; and as we infer the Spirit of God to have been in Joseph from a consideration of those fruits of the Spirit, which he manifested, so we may infer that the same Spirit is in us, when he produces in us the same fruits. Taking then the remarks, which I made on the character of Joseph, as the guide for those which are to follow, I propose with the blessing of God to devote the present discourse to an ap plication of the principles already laid down to our own spiritual state. I. And first, as to "the love of God," which, as it is the subject of" the first and great commandment," so also should be the first and great spring of all our actions. This was the leading criterion whereby we estimated the character of Joseph; let us take it for the leading criterion of our own characters. σε 1. In him the love of God produced a pious disposition to promote the glory of God." Does the same pious disposition afford us reason to hope that we are actuated by the same love? Whatever good qualities we may possess, whether of the understanding or of the heart; whatever evil dispositions we may be able to subdue; whatever sins we may refrain from, whatever virtues we may practise; are we willing and ready to profess, that our light and our strength and our holiness, our ability and disposition to "eschew evil and to do good," are of the grace of God; that whatever we can do, it is only is only "through Christ, which strengtheneth us;" that as * Phil. iv. 13. |