things which are promised are invaluable, imperishable, and to endure for ever. The Scriptures alone are able to cure this delusion, and to teach men the true estimate which he ought to make both of things temporal and of things eternal. The Scriptures alone can instruct him "so to use the things of this world, as not abusing them," because the fashion of this world passeth away. And they effect this by teaching him the true end of his being, viz. that he is placed here for the purposes of probation and of trial—that in this state, prosperity, and what thoughtless men call happiness, is by no means without danger -by no means so undoubted a blessing as at first sight it might seem to be; because prosperity has a tendency to make men forget this great end of their creation, and sit down satisfied with what this world can give, and therefore negligent of that life which is everlasting. If he be rich, they put him upon his guard; and if he be poor, they render him satisfied with his condition, because they teach him that riches in themselves are no sure proof of God's love or approbation. Thus a perusal of the Holy Scriptures does more than all the wisdom of man could ever effect before; since it shows him that in every condition they secure to him peace and tranquillity-by their wisdom, by their precepts, and by their promises- for they do what no other writings ever did—they give man motives for obedience to God and submission to his will, which nothing but their Revelation could afford.

THE MYSTERY OF THE HOLY TRINITY.

THE following passage from the Sermons of the present Bishop of Durham, clearly points out the folly of man in attempting to reduce "the mystery of the faith" (for such even the inspired apostle St. Paul styles it) to the standard of his own reason; instead of meekly exclaiming with the Psalmist, "Such knowledge is too wonderful for me; it is high, I cannot attain unto it."

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Sometimes the doctrine of the Trinity is set at nought, because it is a mystery; and it has been said, where mystery begins religion ends. No sophism can be more destitute of

foundation. Religion begins with mystery, nor is it possible that mystery should be excluded from it. The Divine nature is, and cannot but be to us a mystery. Our own nature, compounded as it is of spiritual and corporeal faculties, is also a mystery. The whole course of nature is a mystery. So is the Divine government of the world, baffling continually the profoundest calculations of human wisdom. Shall we, then, wonder if the mode of being, peculiar to the "God invisible and immortal," be beyond the grasp of our apprehension? Shall we expect that while we are in this earthly tabernacle, such a subject may be brought down to the level of our capacities; and that though in almost every thing else we see through a glass darkly,' we shall be permitted to see face to face' the glories of the Almighty, and to know Him even as we are known? Surely this is to forget the distance between things finite and infinite, between heaven and earth, between matter and spirit, between things temporal and things eternal.

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"But again, it is urged that a mystery, when revealed, should cease to be a mystery; otherwise, it is in effect no revelation. This also is a mere strife of words. A mystery is any thing hidden from human comprehension-any thing imperceptible to human faculties-any thing unattainable by human research. Whatever relates to the essence of the Divine nature is of this description. But though the subject of the thing revealed be mysterious, the evidence by which it is made known may be such as to command our assent; and though the mystery revealed be still a mystery, it may be received without any impeachment of our understandings. To a man born blind, every thing to him invisible is a mystery. But does he act contrary to reason in trusting to the testimony of others, respecting objects which he cannot himself discern? Though unable to walk 'by sight,' may he not walk by faith?' And why may not we do the same with respect to things indiscernable or incomprehensible by our natural faculties? Faith in God is our proper guide in the one case, as faith in man is in the other. In both, though the subject be hidden from our view, enough may be known to satisfy every reasonable inquirer of its reality and its truth.

VOL. I.

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HISTORY OF JOSEPH.

THERE is nothing which more directly proves to the observant mind, the ever watchful care, and the amazing power of God, than the control which he exercises over the affairs and conduct of mankind. Especially are both his care and power manifested by the mode in which he brings good out of evil. This indeed not only fully proves to those who will consider, "that man proposeth but that God disposeth ;" but it proves also that no power is able to contest with that of God. We know, from the unerring word of Revelation, that the powers of darkness are ever on the watch to overthrow the kingdom of God; and that they are diligent in tempting men to become their agents in this desperate and wicked attempt. We are sure also, that they are not deficient in ability and cunning. How then, let us reverentially and humbly ask, does the Almighty act in these cases? Does he crush the wicked in the very outset of their crimes, as he might very easily do? This, indeed, is sometimes the case, and very awful examples of his vengeance are on record. But in general, He acts as He has done by the permission of the existence of moral evil in the world. He overrules it to good; reserving to the great day of account the punishment of every guilty soul. He permits men to act, in the meantime, as their hearts incline them; but when they imagine that such and such results shall follow from their deep and wicked contrivances, they find that they have frequently been the agents of good which they never designed—nay, which they would have much rather defeated and overthrown. The history of nations affords many illustrations of these opinions; and our own in particular, among other examples, exhibits to us the glorious reformation of religion, as springing from one who had no other aim in all his violent and unjust proceedings, than the gratification of his pride, lust, ambition, vanity, and revenge. But one of the most touching examples of this watchful care of God over the just, and of his great power in overruling the designs and actions of the sinner, so as to produce good to the victims of their wickedness out of the very mischief and evil which they intended to work against him, is afforded us in the history of Joseph. To

a brief consideration of a portion of that history, we shall now invite the attention of our readers; only observing beforehand, that no history is more fertile in those beauties which attract every mind, than the celebrated one which now demands our attention and this for the following, among many other reasons: it abounds with the most striking pictures of pastoral life, of the pomp of a court, and of primitive manners; it is full of the most wonderful incidents, and ennobled with pathetic, just, and elevated sentiments; and, above all, it is fraught throughout with striking proofs of the advantages of that wisdom which cometh from above, over the short-sighted, selfish, and unscrupulous cunning of the sinner. The great use, however, which may be made of this history is, the knowledge which it displays of the human heart, and the important warnings which it holds out to those who, in the indulgence of their evil passions, are inclined to say in their hearts, "Tush! doth God see it ?" These are points of infinitely more importance to us, as accountable beings, than any charms of composition or any beauties of style. We proceed now to the history.

Joseph is first introduced to our notice when he was seventeen years old, and feeding the flock with his brethren. He is said to have brought to his father Jacob their evil report. That is, he probably then mentioned different acts of depravity in the sons of Bilhah and Zilpah, his half brothers, which he was too young to prevent or control. This integrity would naturally dispose them to dislike and hate him; inasmuch as nothing more displeases a wicked man, than to find himself under the eye of a good one, who he knows must disapprove of his conduct, even should he say nothing. We are told that Joseph was a favourite with his father above all his brethren, and that he marked his affection towards him by giving him a coat of colours. The only reason which the Scriptures assign for this preference is, "because he was the child of his old age." When, however, we contrast the conduct of some of Jacob's children, particularly that of Simeon, Levi, and Judah, on some occasions, and that of all of them in their dealings towards Joseph, with the affectionate, noble, forgiving spirit, which he displayed towards them, we may rationally suppose that these amiable qualities, and a general excellence of disposition, engaged the father's

peculiar attention, and secured to his son a larger measure of affection. And this is the more reasonable conclusion, if we reflect that a thousand little traits, of which we have no account in the Holy Scriptures, would be apparent to the habitual and anxious attention of a fond father. Be this, however, as it may, the effects produced by this display of parental preference and fondness were so dreadful, that every Christian father would do well to lay them to heart, in order that no excellencies or virtues, however great-no effusions of natural tenderness, however seemingly defensible-should lead him, by a marked partiality in his conduct towards one of his children, to throw a temptation in their way for jealousy and hatred to lay hold on. "When his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him."

The effects of this evil spirit were soon apparent. Envy and malice are ever watchful; and can give to the most innocent conduct, or harmless actions, a character of immorality or crime. Joseph, we read, had two remarkable dreams; and as subsequent events proved that they were sent from God, there is reason to suppose that he was under a divine impulse when he related them. But the intimations of future superiority and greatness which these dreams conveyed, and which they perfectly understood, instantly roused the passions of hatred and envy, and led, it is probable, to their design of murder, and to the method by which they actually got rid of him, as they imagined, for ever. For on seeing him approach them, they said one to another, "Behold this dreamer cometh; let us slay him, and cast him into some pit, and we shall see what will become of his dreams." Stopping short, however, of murder, through the intercession of some who were less hardened in crime, they sold him as a slave into Egypt; and having deceived their aged father by an account made up of falsehood and cruelty, they seem to have had their consciences seared and hardened, and to have rejoiced that they had now defeated this dreamer's hopes of future greatness, and relieved themselves from the presence of one who was odious to them on so many different grounds.

That, however, which seemed to these wicked brethren the