With respect to the advice itself, it carried with it its own recommendation. It was no more than what common prudence would have dictated to any people. If they had doubted Joseph 'sinterpretation of the dreams, and whether any such years of plenty and of scarcity would follow, yet they could not, even upon this supposition, object to his counsel: for nothing was to be expended, nor done, but upon the actual occurrence of the plenteous years; which, as they were to come first, afforded an opportunity of which wisdom would have availed itself, if there had been no dreams in the case, to provide for a time of want. Nor is there any reason, from what we know of Joseph's character, to suspect him of interested designs, like those of Haman, who wished to recommend himself. He appears to have had no end in view but the good of the country where God had caused him to sojourn.

Ver. 37, 38. Happily for Egypt, Pharaoh and his ministry saw the propriety of what was offered, and readily came into it. It is a sign that God has mercy in store for that people whose rulers are open to receive good counsel, and know how to appreciate the worth of good men. As Joseph had recommended a wise man to be employed in the business, Pharaoh without farther hesitation appeals to his courtiers, whether any man in Egypt was so fit for the work as himself. A man who had not only proved himself wise in counsel, but had also intercourse with GOD, and was inspired of him to reveal the secrets of futurity. Such language proves that Joseph's mentioning the true God to Pharaoh had not been without effect. To this, however, the courtiers make no answer. If they felt a little jealous of this young foreigner, it were not to be wondered at. Such were the feelings of the Babylonish nobles towards Daniel. It were easier to see the goodness of the counsel which left a hope to each man of a new office, than to see that Joseph was the only man in the land that could execute it. They knew very well, that they had not, like him, the Spirit of God; but might think themselves capable, nevertheless, of managing this business. However, they silently acquiesce; and Pharaoh proceeds without delay to carry his purposes into effect.

Ver. 39-45. And now all power, except that which is supreme, is put into his hands, over the house and over the nation;

and as the courtiers had probably discovered a secret reluctance, Pharaoh repeats his determination the more earnestly, that as the dream had been repeated to him, the thing might be established, and immediately put in execution. To words were added signs, which tended to fix his authority in the minds of the people. The king took his ring from his hand, and put it upon the hand of Joseph, clothed him in fine linen, and put a gold chain about his neck. Nor was this all; he caused him to ride in the second chariot through the streets of the city, and that it should be proclaimed before him, Bow the knee, or Tender father. The Chaldee translates it, as Ainsworth observes, "The father of the king, master in wisdom, and tender in years;"-as who should say, Though a youth in age, yet a father in character. In addition to this, Pharaoh uses a very solemn form of speech, such as that which is prefixed or affixed to many of the divine commands: I am Pharaoh; and without thee shall no man lift up his hand or foot in all the land of Egypt!* Finally: to crown him with respect he gave him a new name, the meaning of which was, a revealer of secrets; and the daughter of a priest, or prince, to be his wife. Pause a moment, my brethren, and reflect . Who, in reading the preceding sufferings and present advancement of Joseph, can forbear thinking of HIм, who, for the suffering of death, was crowned with glory and honour?-Whom God hath highly exalted, giving him a name which is above every name; that at the name of JESUS every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father? Surely it was the design of God, by these sweet analogies, to lead the minds of believers imperceptibly on, that when the Messiah should come, they might see him in perfection, in their Josephs, and Joshuas, and Davids, as well as their sacrifices, their cities of refuge, and their jubilees.

Ver. 46-49. Joseph being thirty years old when he stood before Pharaoh, was just suited for active life. At such a period, however, and raised from such a situation, many would have been

* See Lev. xix,

lifted up to their hurt: but He who enabled him to repel temptation, and endure affliction, enabled him also to bear the glory that was conferred upon him with humility. It is observable, that on going out from the presence of Pharaoh, he did not go hither and thither to show his greatness; but immediately betook himself to business. New honours, in his account, conferred new obligations. The first thing necessary for the execution of his trust was a general survey of the country; which, having taken, he proceeded to execute his plan, laying up grain during the seven plentiful years beyond all calculation.

Ver. 50-52. During these years of plenty, Joseph had two sons by his wife Asenath, both which are significantly named, and express the state of his mind in his present situation. The first he called Manasseh, that is, forgetting; for God, said he, hath made me to forget all my toil, and all my father's house. A change from the extremes of either joy to sorrow, or sorrow to joy, is expressed by the term forgetfulness: and a very expressive term it is. Thou hast removed my soul far off from peace; I FORGOT prosperity.A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered, she REMEMBERETH NO MORE the anguish, for joy that a man is born into the world. But what, had Joseph forgotten his father's house? Yes, so far as it had been an affliction to him; that is, he had forgotten the cruel treatment of his brethren, so as no longer to lay it to heart. His second son he called Ephraim, that is, made fruitful; for God, said he, hath caused me to be fruitful in the land of my affliction. In both he eyes the hand of God in doing every thing for him, and gives the glory to him only.

Ver. 53-57. But now the day of prosperity to Egypt is at an end, and the day of adversity cometh: God hath set the one over against the other, to sweep away its fulness, that man should find nothing after him. And now the people, being famished for want of bread, resorted to Pharaoh. Had not Pharaoh been warned of this evil beforehand, he might have replied as Jehoram did to her that cried, Help, my lord, O king! If the Lord do not help thee, whence shall I help thee? Out of the barn-floor, or out of the wine-press? But provision was made for this time of need; and

the people are all directed to go to Joseph. And here, I may say again, Who can forbear thinking of HIM, in whom it hath pleased the Father that all fulness should dwell, and to whom those who are ready to perish are directed for relief?

This sore famine was not confined to Egypt, but extended to the surrounding countries: and it was wisely ordered that it should be so; since the great end for which God is represented as calling for it,* was to bring Jacob's sons, and eventually his whole family, into Egypt; which end would not otherwise have been answered,

Joseph is now filling up his generation's work in useful and important labours; and, like a true son of Abraham, he is blessed and made a blessing. Yet it was in the midst of this career of activity that his father Jacob said, with a deep sigh, Joseph is not ! What a large portion of our troubles would subside, if we knew but the whole truth!

*Psa. cv. 16.