open shame"-It proclaims aloud, that the glory of heaven is not to be compared with the gratification of our lusts; and that it is better to perish by self-indulgence, than to obtain salvation in the exercise of self-denial-What terms then can sufficiently express the enormity of that, which so blinds and infatuates its wretched votaries?-]

It is not possible to behold sin in this light, without acknowledging that,

III. We ought to flee from it with indignation and abhorrence

Instead of tampering with it we should flee from it—

[Sin is of so fascinating a nature that it soon bewitches us, and leads us astray-As " a man cannot take fire into his bosom without being burnt," so neither can he harbour sin in his heart without being vitiated and corrupted by it-Had Achan fled from the wedge of gold as soon as ever he found a desire after it springing up in his heart; and David turned away his eyes the very instant he saw Bathsheba, how much shame and misery would they have escaped! But the breach, which might easily have been stopped at the first, presently defied the efforts of an accusing conscience; and a flood of iniquity soon carried them away with irresistible impetuosityThus also it will be with us; if we parley with the tempter, he will surely overcome us: we must resist sin at the first, if we would oppose it with success-]

Instead of loving it, we should utterly abhor it—

[The grace of God enabled Joseph to reject with abhorrence the offers proposed to him; and to prefer a dungeon with a good conscience before the indulgence of a criminal passion, or the favour of a seducing mistress-Thus should we turn with indignation from the allurements of sin-We should "make a covenant with our eyes," yea, with our very hearts, that we may close, as much as possible, every avenue of illInstead of palliating sin, we should view it in all its aggravations; and especially as an offence against a just and holy, a merciful and gracious, God-Nor should we ever forget, that, though it be " rolled as a sweet morsel under the tongue, it will prove gall in the stomach;" and though it flatter us with its innocence, "it will bite as a serpent, and sting like an adder "-]

ADDRESS,

1. Those who think lightly of sin

[We well know that the generality of men have much to say in extenuation of their guilt; and, if they had been in the situation of Joseph, would have accounted the greatness of the

temptation a sufficient excuse for their compliance with itBut to what purpose shall we palliate our guilt, unless we can prevail on the Judge of quick and dead to view it with our eyes? We may indeed weaken our present convictions, but we shall only secure thereby, and enhance, our eternal condemnation-Let us remember that "fleshly lusts war against the soul;" and that either we must mortify and subdue them, or they will enslave and destroy us: for, even though the whole universe should combine to justify the commission of sin, not one who yields to its solicitations, shall ever pass unpunished-] 2. Those who begin to see the evil of it—

[It is an unspeakable mercy to have any view of the malignity of sin-To see how much we have deserved the wrath and indignation of God, is the very first step towards repentance and salvation-Let not any then turn away from this sight too hastily, or think they have discovered the evil of sin in its full extent-This is a lesson we are to be learning all our days; and it is only in proportion as we advance in this humiliating knowledge, that we shall be qualified to receive and enjoy the Saviour-It is necessary indeed that, while we look at sin, we look also at Him who made atonement for it; for otherwise, we shall be led to despair of mercy; but, if we keep our eyes fixed upon the Lord Jesus Christ, and see the infinite extent of his merits, we need never be afraid of entertaining too bitter a remembrance of sin-The more we lothe ourselves for past iniquities, the more shall we be fortified against temptations to commit them in future, and the more will God himself be ready to preserve and bless us-]

3. Those who, like Joseph, are enabled to withstand it

[Blessed be God, there are many living witnesses to prove, that the grace of God is as sufficient at this day, as ever it was, to purify the heart, and to "keep the feet of his

saints"-Let those then who are enabled to hold fast their integrity, give glory to him, by whom they are strengthened and upheld-But let them remember, that they are never beyond the reach of temptation, nor ever so likely to fall, as when they are saying, "My mountain stands strong; I shall not be moved"-Let us then continue to watch against the renewed assaults of our great adversary-Never let him find us off our guard, or draw us to a parley with him-Let us suspect him, and he shall not deceive us; let us resist him, and he shall flee from us: and the very assaults that he shall make upon us, shall terminate in our honour and his own confusion-]

d 1 Pet. ii. 11.

e Rom. viii. 13.

LII.

INGRATITUDE OF PHARAOH'S BUTLER.

Gen. xl. 23. Yet did not the chief butler remember Joseph, but forgat him.

IT was a wise and prudent choice which David made, "Let me fall into the hands of God, and not into the hands of man." Man, when intent on evil, knows no bounds, except those which are prescribed by his ability to execute his wishes. He is easily incensed, but with difficulty appeased. The ties of blood and relationship are not sufficient to bind persons in amity with each other, when once any ground of discord arises between them. It might have been hoped that in such a family as Jacob's, love and harmony would prevail: but to such a degree had envy inflamed his whole family against their younger brother, that they conspired against his life, and only adopted the milder alternative of selling him for a slave, through a horror which they felt at the thought of shedding his blood. Nor will the most amiable conduct always ensure regard, or protect a person from the most cruel injuries. The holy, chaste, and conscientious deportment of Joseph should have exalted his character in the eyes of his mistress: but when she failed in her attempts to ensnare his virtue, her passionate desire after him was converted into rage; and she procured the imprisonment of him whom she had just before solicited to be her paramour. During his confinement, he had opportunities of shewing kindness to his fellow-prisoners. To two of them he interpreted their dreams, which proved to be prophetic intimations of their respective fates. Of Pharaoh's chief butler, whose speedy restoration he foretold, he made a most reasonable request: he told him, that he had been stolen out of the land of the Hebrews; and that there existed no just cause for his imprisonment: and he entreated, that he would make known his case to Pharaoh, and intercede for his deliverance. In making this request, he never

once criminated either his brethren who had sold him, or his mistress who had falsely accused him: he cast a veil of love over their faults, and sought for nothing but the liberty of which he had been unjustly deprived. Who would conceive that so reasonable a request, presented to one who had such opportunities of knowing his excellent character, to one too on whom he had conferred such great obligations, should fail? Lord, what is man? how base, how selfish, how ungrateful! Let us fix our attention upon this incident in the history of Joseph, and make some suitable reflections it

upon

We observe then,

I. That gratitude is but a feeble principle in the human mind

[Corrupt and sinful principles are, alas! too strong in the heart of man; but those which are more worthy of cultivation, are weak indeed. To what a degree are men actuated by pride — ambition—covetousness — envy — wrath — revenge!To what exertions will they not be stimulated by hope or fear! But the motions of gratitude are exceeding faint: in the general, they are scarcely perceptible: and though on some extraordinary occasions, like that of Israel's deliverance at the Red Sea, the heart may glow with a sense of the mercies vouchsafed unto us, we soon forget them, even as the Israelites did, and return to our former coldness and indifference.]

II. That its operations are rather weakened than promoted by prosperity

[Pharaoh's butler, when restored to his master's service, thought no more of the friend whom he had left in prison. This is the general effect of prosperity, which steels the heart against the wants and miseries of others, and indisposes it for the exercise of sympathy and compassion. It is usually found too that the more we abound in temporal blessings, the more unmindful we are of Him who gave them. That is a true description of us all; "Jeshurun waxed fat, and kicked." On the other hand, adversity tends to bring us to consideration: when we have suffered bereavements of any kind, we begin to feel the value of the things we have lost; and to regret, that we were not more thankful for them while they were continued to us. The loss of a part of our blessings often renders us more thankful for those that remain: and it is no uncommon sight to behold a sick person more thankful for an

hour's sleep, or a small intermission of pain, or the services of his attendants, than he ever was for all the ease and sleep that he enjoyed, or the services that were rendered him, in the days of his health. We have a very striking instance of the different effects of prosperity and adversity in the history of Hezekiah. In his sickness he exclaimed, "The living, the living, he shall praise thee, as I do this day:" but when restored to health, he forgat his Benefactor, and "rendered not again according to the benefits that had been done unto him." In this, I say, he is an example of the ingratitude which obtains in the world at large; for we are told, that "God left him to try him, and that he might know all that was in his heart."] III. That the want of it is hateful in proportion to

the obligations conferred upon us

[We suppose that no man ever read attentively the words of our text without exclaiming (in thought at least, if not in words), What base ingratitude was this! Whether we consider his obligations to Joseph, who had been to him a messenger of such glad tidings, or his obligations to God, who had overruled the heart of Pharaoh to restore him to his place, he surely was bound to render that small service to his fellowprisoner, and to interpose in behalf of oppressed innocence. And we cannot but feel a detestation of his character on account of his unfeeling and ungrateful conduct. Indeed it is thus that we are invariably affected towards all persons; and more especially those who have received favours at our hands. If we receive an injury or an insult, or are treated with neglect by persons whom we have greatly benefited, we fix immediately on their ingratitude, as the most aggravating circumstance of their guilt: it is that which pains us, and which makes them appear most odious in our eyes. And though this sentiment may be easily carried to excess, yet, if kept within due bounds, it forms a just criterion of the enormity of any offence that is committed against us. It was this which in God's estimation so greatly aggravated the guilt of the Jewish nation; "They forgat God who had done so great things for thema." And we shall do well to bear it in mind, as the means of awakening in our own minds a just sense of our condition before God: for ingratitude, above all things, subjects us to his displeasure.]

This subject may be fitly IMPROVED

1. To fill us with shame and confusion before God[If we think of our temporal mercies only, they call for incessant songs of praise and thanksgiving: but what do we a Ps. cvi. 7, 13, 21.

b Rom. i. 21. 2 Tim. iii. 2. Isai. i. 3. Deut. xxviii. 45, 47.