Gen. 22:12.

Gen. 22:12.

  2.      Wisely framed—

[The ark, it must be confessed, did not accord with those principles of navigation which obtain amongst us: it was defective in some of the most essential points: it had no mast, no sails, no rudder. But it was so constructed as to convince all who were saved in it, that their salvation was of God alone, and that to him alone was all the glory due. At the same time it was so formed, that every creature in it found ample accommodation.

The Church too is constituted far otherwise than human wisdom would have framed it. Man would have left room for the display of his own skill, and for the establishment of his own righteousness. He would not have chosen to stand indebted wholly to the righteousness of another: that is too offensive to his natural pride: it is “to the Jews a stumbling-block, and to the Greeks foolishness.” To have no sails or rudder left for him to manage, would be disgusting; because it would necessitate him to feel his entire dependence on God, and to acknowledge, that “it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” Yet in all these things God’s wisdom is displayed. This way of salvation is justly called, “the wisdom of God, and the power of Godi.” It cuts off all possible occasion for boasting, and compels us to say, “Not unto us, O Lord, not unto us, but unto thy name be the praise.” At the same time it is the most suitable that can possibly be imagined. “While the moral and discreet are constrained to seek refuge in Christ, the vilest prodigal is not left to despair of mercy: he may enter in at the same door with others, and participate the salvation which God has provided for him.]

  3.      Richly furnished—

[There was in the ark an abundant store of provision both for man and beast: so that no creature, from the largest animal to the smallest insect, lacked any thing that was needful for it.

Surely in this respect it beautifully represents the Church of Christ, wherein the ordinances of divine grace are administered, and “exceeding great and precious promises are given” for our support. There is not a person in it, from the greatest to the least, who may not find all that can conduce to his health and comfort. There is milk for babes, and meat for those who are of full age. There is “a feast of fat things” provided for our daily sustenance. There are the richest cordials, “even wines upon the lees well refined,” that are dispensed freely to all who desire them. Nothing is lacking: we need never fear lest the store should be exhausted. Nothing is grudged to the meanest servant in the family: all is given to one as well as to another; and to every one, “without money and without price.”]

We may yet further trace the typical import of the ark in,

  II.      The direction given in reference to it—

Noah having finished the ark, waited for further intimations of the divine will, which at length were given him. The direction, as it relates to us, implies two things;

  1.      That we should use the appointed means of salvation ourselves—

[God having formed his church, and provided every thing requisite for the preservation of our souls, now speaks to every one of us, “Enter thou into the ark.”

Christ says to us, “I am the door;” “I am the way, the truth, and the life.” By Him therefore we are to enter in.” By faith in him we shall be placed beyond the reach of harm, and may “rejoice in hope of the glory of Godn.” This is the duty to which we are called.

We are not to amuse ourselves with indulging idle speculations about the fitness of the ark to answer its intended purpose: we have no time to lose: the danger is imminent: if we lose the present moment, we may be undone for ever. We have nothing to do but to “enter in,” and to commit ourselves to the care of our heavenly Pilot.]

  2.      That we should exert ourselves for the salvation of others—

[We should not be contented to go to heaven alone: we should say with the church of old, “Draw me; and we will run after thee.” It is the height of impiety to ask, “Am I my brother’s keeper?” We are all appointed to watch over each other: What the Minister is amongst his flock, that every Parent and Master is among his children and servants. We should employ all the influence we possess, for the advantage of those around us. God testified his approbation of Abraham on account of his fidelity in improving this talent; and inflicted signal judgments upon Eli for neglecting to exert his parental authority. If, like Lot, we cannot prevail upon our relatives to follow our advice, we shall not be responsible for them: but if they perish through our neglect, their blood will be required at our hands. We should therefore warn our children and servants to flee from the wrath to come. We should open to them the way of salvation through faith in a crucified Saviour We should declare faithfully to them, that there is “no other name given under heaven whereby we can be saved, but the name of Jesus Christ;” and we should urge them with all possible earnestness to embrace his covenant, and seek acceptance through him: In short, we should separate both ourselves and them from an ungodly world, and” seek to be found in Christ, not having our own righteousness, but that which is of God by faith in him.”]

We are aware that many OBJECTIONS will arise against this advice: which therefore we will briefly consider.

  1.      We are in the ark already—

[It is granted, that as far as the ark designates the visible Church of Christ, we are all inclosed in it. But we must distinguish between the visible and the invisible church. Our blessed Lord has taught us carefully to distinguish between the fruitful and unfruitful branches; which, though they are both “in him,” will be very differently dealt with by the great Husbandman. The Gospel net incloses many fishes; but the good only will be preserved: the bad will be cast aways. In the field, the tares grow together with the wheat: but a separation will be made at last; the-one for the fire of hell, the other for the granary of heaven. The Jews were the peculiar people of God: and St. Paul tells us, that “to them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises:” Yet “he had great heaviness and continual sorrow in his heart on account of them;” which he would not have had, if he had thought that the possession of those outward privileges was sufficient. But he accounts for his feelings by saying, that “all are not Israel, who are of Israel.” And he elsewhere assures us, in still stronger terms, that it is not any outward privilege or profession that constitutes us Christians, but an inward change of heart, which approves itself to the all-seeing God. Let us not then deceive ourselves, or imagine that we must of necessity be saved because we have been baptized: for there was an “accursed Ham” in the ark, as well as a righteous Noah: but let us inquire into the dispositions and habits. of our minds: let us examine whether we have given up ourselves unreservedly to God; and whether we are striving to “glorify him with our bodies and our spirits, which are his?”]

  2.      We do not see that we are in any danger—

[This was the case with the antediluvian world. They saw no appearance of any deluge: they could not persuade themselves that God would ever inflict such a tremendous judgment on the earth: and they imputed the anxiety of Noah to superstition, credulity, and folly. But did their unbelief make void the truth of God? Yea rather, did it not harden them to their own destruction? What security then will our unbelief afford us? We see not any symptoms of that wrath which is threatened against an ungodly world: but will it therefore never come? Will the word of God fail of its accomplishment? Is it safe for us to set up our opinions against the positive declarations of Heaven, and to found all our hopes of salvation upon the presumption that “God will lie?” Seen, or unseen, our danger is the same: and if all perished at the deluge who took not refuge in the ark, so will all perish at the day of judgment who have not “fled for refuge to the hope set before them.”]

  3.      We shall become singular—

[This is an objection which we cannot but allow; and it is with pain and grief that we confess its force. We acknowledge that, if we will seek in earnest the salvation of our souls, we must be singular. But whose fault is this? It was not Noah’s fault that he was singular in the old world: it was the fault of those who refused to listen to the voice of mercy, and to obey the commands of God. And surely Noah would have paid a very unbecoming deference to the world, if he had followed their example rather than his own convictions, and consented to perish with them, rather than secure his own salvation. Why then should we carry our complaisance to such a criminal extent, when the everlasting salvation of our souls is at stake? We regret that we are compelled to be singular: but we must confess, It is better to be saved with Noah and his little family, than to perish with an ungodly world: It is better to walk in the narrow and unfrequented way which leadeth unto life, than to go in the broad road which terminates in destruction.]

  Dismissing then your objections, “suffer a word of EXHORTATION”—

[To every one we would address the words of our text, “Enter thou, and all thy family, into the ark.” Consider, how near the day of mercy may have come to its close! The day of judgment may be far off, as it respects the world at large; but it may be nigh at hand as it respects ourselves. The hour of death may be much nearer to us than we imagine: and that will, in effect, be the day of judgment to us. O what shall we then do, if we be not found in the true ark? What shall we do, if we belong not to Him “of whom the whole family in heaven and earth is named,” and be not numbered amongst his “little flock,” on whom alone the kingdom of heaven will be conferred? Let us only paint to ourselves the distress we should have felt, if we had seen the waters rapidly surrounding us, and the ark shut against us: yet this would be a very faint image of what we shall feel, when the vials of God’s wrath shall be poured out upon us, and no hope of deliverance be afforded. Let us then “not seek merely, but strive, to enter in.” Let us endeavour to bring all we can along with us. It will be a painful sight, if we be saved ourselves, to see our wife, our children, our servants, our friends perishing around us, and swallowed up in “the lake that burneth with fire and brimstone.” On the other hand, what a joy will it be to present them unto God, saying, “Here am I, and the children, thou hast given me!” Let us then exert our influence while we can; and I pray God that our labours may be crowned with success; and that, instead of going to heaven alone, we may all have some to be “our joy and crown of rejoicing” in that solemn day!]

XVII

GOD’S COVENANT WITH NOAH

  Gen. 9:12–16.

And God said, This is the token of the Covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud, and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.

MAN has no claim whatever upon his God, any more than a vessel has upon the potter who formed it. He is indebted to God for the existence which he has, and depends altogether on his will for the continuance of that existence. But God has been pleased to lay himself under voluntary engagements with his creatures, in order that they may know how gracious he is, and be encouraged to serve him with more lively gratitude. When he had formed man at the first, he entered into a covenant with him to bestow on him blessings to which he could not otherwise have been entitled. And after that the extreme wickedness of the world had provoked him to destroy it, he vouchsafed to make another covenant with Noah, whom he had preserved in the ark. He knew that the severe judgment which he had inflicted on the human race would, for a time at least, strike terror into succeeding generations, and perhaps deter them from cultivating the earth. He therefore gave to Noah an assurance that he would never again destroy all his creatures with a flood; and confirmed this promise by a covenant and an oath.

It will be instructive to mark,

  I.      The peculiarities of this covenant—

In many things it differs very widely from any other covenant that God has ever entered into. Its peculiarity is visible,

  1.      In the parties with whom it was made—

[The covenant made with Adam, included him and his posterity. That with Abraham, extended only to him and his believing Seed. That with Moses, was limited to the Jewish nation. But the covenant with Noah comprehended the whole creation: it embraced the beasts of the field, as well as the human race: every living creature, not excepting the meanest reptile, was interested in it.]

  2.      In the blessings which it promised—

[All other covenants held forth spiritual and eternal blessings to those who were admitted into them. Even the Mosaic covenant, which dwelt so much upon the enjoyment of the promised land, can by no means be considered as confining the prospects of the Jews to temporal happiness: for the presence of God amongst them was very distinctly promised them, together with the special manifestations of his love and favour: and the very land itself was regarded as typical of a better rest, which they were hereafter to receive. But the covenant made with Noah, promised only that the earth should not any more be destroyed by a flood. It engaged indeed that there should be a constant succession of the seasons till the end of time: but it gave no intimation whatever of spiritual mercies. Being made with the whole creation of beasts as well as men, it promised only such blessings as all the creation could partake of.]

  3.      In the seal with which it was confirmed—

[Every covenant has a seal affixed to it, as a pledge of its accomplishment. The Adamic covenant was confirmed by the tree of life; the Abrahamic, by circumcision; the Christian, by baptism. In each the seal was significant, either of duties undertaken, or of benefits conferred. But the seal that was chosen for the covenant with Noah, was very peculiar. It was the rainbow. Whenever a rainbow appears, it is a sign that there is rain at that very moment descending on the earth; (for a rainbow is nothing more than the rays of the sun reflected from the drops that fall): consequently, it is in itself rather a ground for apprehending that another deluge may come. Yet God was pleased to appoint that as a token and pledge, that he never will deluge the earth again: he has chosen that, I say, which is an intimation of our danger, to be his pledge for our security.]

Without insisting any longer on these subordinate matters, we proceed to notice,

  II.      Wherein it accords with the Christian covenant—

There certainly are some striking features in this covenant, which, if not intended absolutely to typify the Christian covenant, are at least well calculated to draw our attention to it.

  1.      It was founded upon a sacrifice—

[This is particularly deserving of notice. As soon as Noah had come out from the ark, he built an altar, and offered sacrifices upon it. These sacrifices were to God “an odour of a sweet smell:” yea, so acceptable were they to him, that he immediately “said in his heart, I will not curse the ground any more for man’s sake.” Can we refrain from acknowledging the correspondence which this bears with the covenant of grace? The hopes which God has been pleased to give us of deliverance from the curses of his law, are altogether founded on that great sacrifice which was once offered on the cross. The covenant indeed was made thousands of years before our blessed Saviour became incarnate: but he was, in the divine intention and purpose, “the Lamb slain from the foundation of the world.” From the moment he undertook our cause, he engaged to “make his soul an offering for sin:” and it was on that ground that he was to have a people given to him for “a purchased possessionc.”

Let us never forget this glorious truth; “Our curse was removed by Christ being made a curse for us:” Our reconciliation with God was effected solely by the blood of his cross: God smelled the sweet savour of his sacrificef, and determined that all who came to him through Christ should find acceptance with him; and that “through the blood of the everlasting covenant” he would be a God of peace unto them.]

  2.      It embraced all, without any respect to their moral character—

[In the passage before cited God declares that “he would not anymore curse the earth, thoughi the imagination of man’s heart was evil from his youth.” It was not on account of the merits of mankind that God made that covenant with Noah, nor would he withhold the blessings of it on account of their demerits: yea, though he foresaw that men would still be naturally and universally prone to evil, he voluntarily entered into this covenant, in order that he might display his own grace and mercy towards them. And what did God find in our fallen race that could induce him to enter into covenant with his Son on their behalf? Had he respect to any merit of theirs; or was he prevented by what he foresaw in reference to their demerit? Had he, in short, any other view than that of displaying “the exceeding riches of his grace in his kindness towards us through Christ Jesus?” The parallel in this respect is exact. There is indeed a point connected with this, which forms rather a contrast than a parallel: and we the rather specify it, because the mention of it is necessary to guard against all misconception of our meaning. The covenant made with Noah not only extended its benefits to the ungodly, but left them still as ungodly as ever: whereas the covenant of grace makes provision for the change of men’s characters: it offers indeed all its blessings to the most unworthy; but when they embrace it, they are made partakers of a new and divine naturel, which secures the gradual renovation of their souls after the image of their God. “Sin is no longer suffered to have dominion over them, because they are not under the law, but under grace.” Nevertheless, we repeat it, the Christian covenant includes none on account of their superior goodness, nor rejects any on account of their more atrocious sinfulness; but embraces all who will accept its benefits, and imparts salvation to them freely “without money and without price.”]

  3.      It was immutable and everlasting—

[It is above four thousand years since the covenant was given to Noah; and no part of it has ever yet failed. There have been partial inundations, and partial suspensions of fruitful seasons: but at no period, from the deluge to this hour, has any thing occurred like the desolation that was inflicted in the days of Noah. And we may rest assured, that the revolutions of night and day, summer and winter, seed-time and harvest, will continue till the day of judgment, when the earth, and all that is therein, shall be destroyed by fire. And can we not affirm the same respecting the covenant of grace? Is not that “ordered in all things and sure?” We are told that “God, in order to shew the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we who have fled to Christ for refuge, might have strong consolation:” And when did He ever violate his solemn engagements? Who that ever sought to lay hold on this covenant, was rejected? Who that firmly trusted in it ever found it to fail him in any one particular? We challenge the whole world to produce a single instance, wherein “God has ever broken his covenant, or altered the thing that had gone out of his lips.” The comparison between the two covenants in this particular is not forced or fanciful; it is suggested by God himself; who assures us that the covenant of his grace and peace shall be more immovable than rocks or mountains, yea, as unalterable as the covenant which he made with Noah.]

  We will close the subject with two suitable REFLECTIONS:

  1.      What reason have we to admire the forbearance of God!

[The continuance of the world, considering the state of its inhabitants, is a most astonishing proof of God’s mercy and forbearance. Let us only look around, and see whether mankind be not almost universally living as they did before the flood: “they were then eating and drinking, marrying and giving in marriage,” and regardless of the warnings of God’s righteous Monitor. And this is precisely our state: yet God has spared us, instead of inflicting on us the judgments we have deserved. He has even sent us “fruitful seasons, filling our hearts with food and gladness.” What reason then have we to bless and magnify his name! But let us rather turn our eyes inward, and see what reason God has had to make us monuments of his vengeance. Let us contemplate how many of our fellow-creatures are at this moment suffering the just desert of their deeds, while we continue upon mercy’s ground, and have all the offers of salvation still sounding in our ears. Let us “account this long-suffering of God to be salvation:” let us “seek him while he may be found, and call upon him while he is near.”]

  2.      What encouragement have we to seek his grace!

[Without ever once adverting to it in our minds, we are at this moment enjoying the benefits of the covenant made with Noah: and, notwithstanding all our unworthiness, we are yet daily invited to embrace that better covenant, the covenant of grace. What shall we do then? Shall we continue regardless of God’s mercies, till our day of grace is irrevocably past? O let us “not despise the riches of his patience and long-suffering and forbearance; but let his goodness lead us to repentance.” Let us “not receive such stupendous grace in vain.” Let us intreat him to “look upon the face of his anointed,” as he looks continually upon the rainbow; and for the sake of Jesus to pity and pardon us. Then shall we find favour in his sight, and be delivered from the desolations, which must at last come upon the unbelieving world.]

XVIII

CONFUSION OF TONGUES

  Gen. 9:4–8.

And they said, Go to, let us build us a city, and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

THERE are many things observable in the world, of which neither reason nor history enables us to give any account. One would naturally suppose that Noah and his family speaking the same language, their children should speak the same; and that the same would be transmitted to their latest posterity. Small alterations might be expected to arise; but they would only be different dialects of the same language. But instead of this, there are hundreds of different languages in the world. Even in this island there are no less than three. Learned men have indeed endeavoured to trace various languages to one; but though by their efforts they have displayed their own ingenuity, they have never been able to establish their hypothesis. The true origin of this diversity of languages is revealed to us in the Holy Scriptures. In the passage before us we are informed respecting the time and manner and occasion of their first introduction. The descendants of Noah were building a city and tower in order to prevent that dispersion of their families, which God had ordained for the replenishing of the earth: and God, in righteous displeasure, confounded their languages, so that they could not understand each other: by this means they were necessitated to relinquish their project, and to fulfil the designs of his overruling Providence.

In our observations on the history of these builders we shall notice,

  I.      Their intentions—

It does not appear that they designed to fortify themselves against another deluge; for then they would have built on a mountain rather than a plain.—They had principally two things in view:

  1.      The advancement of their own honour—

[They said, “Go to, let us make ourselves a name.” They thought that by raising this city they should immortalize themselves, and be famed for their wisdom and energy to the remotest generations. And here we see the principle which actuates all the world. What is it but the desire of fame which impels the warrior to the field of battle? What has greater influence on the philosopher, or more forcibly animates him in his researches after knowledge? What is it that actuates the rich in constructing and decorating their spacious edifices, but a desire to display their taste and opulence? Even the charitable are too often under the influence of this motive. To this, in many instances, must be ascribed the founding of colleges, or endowing of hospitals, or contributing to the support of established institutions. If, in any public charity, the publishing of the names of its supporters were to be discontinued, a difference would soon be found in the amount of the contributions. Would to God we could exempt the professors of religion also from this imputation! Where the heart is really right with God, it is on its guard against this base principle; but there are too many hypocrites, whose chief aim is to be accounted religious, and to be admired either for their talents or their virtues. There will at times be a mixture of principle in the best of men, which it is the labour of their lives to detect and rectify: and there is in all who are truly conscientious a commendable desire to approve themselves to their fellow-creatures in the discharge of their several duties. It is not in reference to either of these that we now speak. It is rather in reference to those in whom the love of fame has a predominant ascendancy: of them we say, as of the builders of Babel, that they are the objects of God’s just and heavy displeasure.]

  2.      The gratification of their own wishes—

[God had ordered that the survivors of the deluge should “increase and multiply, and replenish the earth.” Of course, if the whole earth was to be re-peopled, the rising generations must gradually enlarge their borders, with a view to occupy every quarter of the globe. But the builders of Babel thought that such a dispersion would deprive them of many comforts, and be attended with many inconveniences. As for the divine will, they were not much concerned about it: all they thought of was, their own ease and pleasure: and if obedience to God stood in competition with the gratification of their own wishes, they did not hesitate to sacrifice duty to inclination.

In this respect their example is very generally followed. God has prescribed a line of conduct to us which is difficult and self-denying. He requires us to sit loose to the vanities of this world, and to seek our rest and happiness above. This but ill suits our earthly and sensual dispositions. Hence we choose not to submit to such restraints: we think we are at liberty to please ourselves: we pronounce the commands of God to be unnecessarily strict and severe: we content ourselves with such a conformity to them as will consist with the indulgence of our own desires: and we prosecute our plans without any reference to His will, or any subjection to His control.

Look at the young, the gay, the worldly, the ambitious; and say whether they be not all treading in the steps of these infatuated builders? Say whether they do not systematically shun a life of self-denial, and follow their own inclinations rather than the commands of God?

How offensive such a life is to God we may collect from those declarations of the apostle, That “to be carnally-minded is death,” and that “they who are in the flesh cannot please God.”]

Since their purpose was directly opposite to God’s decree, we shall not wonder at,

  II.      Their disappointment—

God in this place, as also in several other places, speaks in the plural number; “Let US go down.” By this form of expression he gave, it should seem, an early intimation of the mysterious doctrine of the Trinity, which was afterwards to be more clearly revealed. Moreover, speaking after the manner of men, he represents himself as coming down from heaven to inspect their work, and as feeling an apprehension, that, if he did not interrupt its progress, his own plans respecting the dispersion of mankind would be defeated. He then declares his determination to frustrate their design, and to accomplish his own purposes, by confounding their language.

Now in this their disappointment it will be profitable to notice.

  1.      The time—

[God interrupted them in the midst of all their hopes and projects. They had made considerable progress in their work, and were, doubtless, anticipating the satisfaction they would feel in its completion. And thus it is that the expectations of those who are seeking their happiness in this world are generally disappointed. They form their plans; they prosecute their designs; they advance in their prospects; partial success animates them to a more diligent pursuit of their favourite object: but sooner or later God stops them in their career, and says to them, “Thou fool, this night shall thy soul be required of thee.” “When they are saying, Peace and safety, then sudden destruction cometh upon them, as a thief in the night, or as travail upon a woman with child.”]

  2.      The manner—

[The means which God used to stop the progress of the work was the most unlooked for that can be imagined. The people engaged in it might conceive it possible that they should be stopped by quarrels amongst themselves, or by another deluge, or by fire from heaven; but they could never entertain the remotest idea of such an interruption as they experienced. And thus does God generally interpose to disappoint the expectations of worldly men. He has ten thousand ways in which to render their plans abortive, or to embitter to them the very things in which they have sought their happiness. We have laboured for honour and distinction: he suffers us perhaps to attain our wishes; and then makes our elevation a source of nothing but disquietude and pain. Many have looked for enjoyment in the acquisition of a partner or a family; who after a time would give the world perhaps to loose the indissoluble knot, or to have been “written childless in the earth.” In short, the Governor of the Universe is never at a loss for means to confound the devices of the wise, or frustrate the counsels of the ungodly.

Moreover, as the disappointment of the builders was strange and unlooked for, so was it in a way that perpetuated their disgrace. The building which they had raised would, for many centuries perhaps, be a witness against them: every time also that they opened their lips, they would be reminded of their folly and wickedness by the very language which they spoke: and as long as the world shall stand, the different nations of the earth will exhibit the sad effects of their impiety, the indelible records of their shame.

And where can we turn our eyes without seeing memorials of human folly, and evidences, that all creature-confidences are vain? Ask the aged, and they will testify; inquire even of the young, and they will confess; that the creature, however fair its appearance or promising its aspect, is only “a broken cistern which can hold no water.” All of them, both rich and poor, “have gone to it with their vessels, and come away ashamed.” They renew indeed their applications from time to time; but only to experience repeated disappointments. There are but few who have not found their cup, notwithstanding its occasional sweets, so distasteful on the whole, that they are almost weary of the world by the time that they have half completed their destined course. And the more eager they have been in their pursuit of earthly good, the more painfully have they been made to feel, that it was all “vanity and vexation of spirit.”

If we look into the eternal world, what monuments shall we there find of disappointed ambition! What multitudes are there, who once said, ‘I aspire after happiness; I shall find it in the attainment of wealth, and in the gratifications of sense!’ They passed their time in dreaming of happiness which they never realized; and knew not that they had been dreaming, till “they awoke to shame and everlasting contempt.” And though, while in this world they justified their choice, they themselves will to all eternity be witnesses for God, acknowledging the folly of their former conduct, and the justice of their present doom.]

  We cannot conclude without OBSERVING,

  1.      How awfully do we at this moment suffer under the curse inflicted on them!

[Difference of language has not only placed obstacles in the way of commercial intercourse, but has given occasion to contiguous or distant nations to consider each other as enemies. Moreover, it has been the means of excluding the greater part of the world from all the advantages of revelation. And if a benevolent person, desirous of diffusing the knowledge of Christ among the heathen, engage in the arduous undertaking, he must first lose several years before he can attain a competent knowledge of the languages in which he is to address them: even then he labours under the greatest disadvantages in speaking to them; and, after all, he must limit his exertions to two or three nations at the uttermost. Multitudes there are who would gladly encounter labour and fatigue in the service of their fellow-creatures; but they are discouraged by these difficulties, and are compelled to restrain their benevolent wishes through a conscious incapacity to carry them into effect. Nor is this all: for the unlearned of our own nation sustain incalculable loss through the introduction of foreign words, and foreign idioms, into our own language; insomuch that, if they hear a discourse that has been penned for the edification of the learned, the preacher is, in fact, “a barbarian to them,” almost as much as if he spoke in another language.

Suffering thus as we do for the transgression of those builders, we ought at least to shun a repetition of their sins, and to humble ourselves before God for all the pride and worldliness of our hearts.]

  2.      How graciously has God blended mercy with judgment!

[When the plan of salvation was perfected, and the time for the more extensive propagation of the Gospel was arrived, God inspired holy men, without any previous instruction, to speak all manner of languages, and to diffuse the knowledge of the truth through all nations; that as by the division of tongues he had dispersed men through the earth, so by the gift of tongues “he might gather together in one the children of God that were scattered abroad.” The end of that gift having been in a measure attained, and the gift itself withdrawn, he stirred up men of learning and piety in different countries to translate the Scriptures into their respective languages, so that the unlearned might read them in the language which they understood. “What do we of this nation owe to God, and, under God, to our Reformers, for giving us the Bible in our own tongue! If the volume of inspiration were locked up in the languages in which it was first written, how deplorable would be our state! Oh, never, never can we be sufficiently thankful that the fountains of divine knowledge are open and accessible to all!

Moreover, though the languages of men are still different, there is a language in which all the children of God throughout the earth agree,—the language of the heart. As far as respects the work of God upon their souls, they all speak precisely the same thing. Sighs and groans and tears are universally the expressions of their sorrow on account of sin. They all agree in exalting Christ as “their wisdom, their righteousness, their sanctification, and their complete redemption.” They glory in Him, and in him alone. They are indeed Barbarians to the ignorant ungodly world, who are ready to say of them as the Jews did of the Apostles, “These men are full of new wine,” they are foolish, they are mad. But they understand each other: though brought from the most distant parts of the earth, there will be found such an agreement between them, as will unite their hearts to each other in the closest bonds of love. What was said of them before their dispersion, may be said of them now again, “They are all one, and they have all one language.” Though Egyptians by nature, they have learned the language of Canaan, and are again united in building an edifice that shall last for ever.

Let us then bless our God for these rich mercies; and from being “strangers and foreigners, let us seek to become fellow-citizens with the saints, and of the household of God.”]

XIX

CALL OF ABRAM

  Gen. 12:1–4.

Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the Lord had spoken unto him.

OUR God has been pleased to teach us, no less by example than by precept: and the instruction to be gathered from the life and conduct of his saints, commends itself to us with peculiar force, as being less open to the evasions of criticism, or the objections of prejudice. Doubtless we must exercise a sober judgment in determining how far we are to follow the Patriarchs, Prophets, or Apostles; for there were many things in their conduct which were peculiar to their situation and circumstances. But we can never materially err, if we attend to the spirit of their actions: here they were patterns to us: and as far as relates to this, we are to be “followers of them who through faith and patience now inherit the promises.” We are bidden particularly to “walk in the steps of our father Abraham:” one of the most remarkable of which is that which is mentioned in our text.

We shall endeavour to observe that sobriety of interpretation, while we consider,

  I.      The Call of Abram—

The command given to him was most extraordinary—

[The world had speedily relapsed into idolatry. Abram was brought up, it should seem, in the common superstition. But it pleased God to separate him from the idolatrous world, in order that he might be a living witness for Jehovah, and preserve in his family the knowledge of the true God. For this end God appeared to him, and commanded him to leave his country and friends, and to go into a land which should afterwards be shewn him.]

But however strange this may appear, a similar command is given to every one of us—

[We are not indeed called to leave our country and connexions: but to withdraw our affections from earthly things, and to fix them upon things above, we are called. The whole world around us lies in wickednessb: and we are expressly forbidden to be of the world, any more than Christ himself was of the world. We are not to love it, or any thing that is in itd. We are not to be conformed to it, or to seek its friendshipf: we are rather to come out from it, and be altogether crucified to ith. We are to regard it as a wilderness through which we are passing to our Father’s house; and in our passage through it to consider ourselves only as strangers and pilgrims. If we meet with good accommodation and kind treatment, we are to be thankful: if we meet with briers and thorns in our way, we must console ourselves with the thought, that it is our appointed way, and that every step will bring us nearer homek. Nothing good is to detain us; nothing evil to divert us from our path. We are to be looking forward to our journey’s end, and to be proceeding towards it, whatever be the weather, or whatever the road. The direction given to the church, is the same in every age; “Hearken, O daughter, and incline thine ear; forget also thine own people and thy father’s house; so shall the King have pleasure in thy beauty.” There is no exemption, no dispensation granted to any, no difference allowed. Some from their occupations in society must be more conversant with the world than others: but in heart and affection all must be withdrawn from it; “not partaking of its sins, lest they should receive also of its plagues.”]

There will not appear to be any thing harsh in the command given to Abram, if we consider,

  II.      The inducements offered him—

These were far more than equivalent to any sacrifice he could make—

[He was to be blessed in himself, and a blessing to others. In respect of temporal things, he was blessed in a very signal manner to the latest hour of his life. He was loaded also with spiritual and eternal benefits, being justified and accounted righteous before God, and being exalted after death to the highest seat in his Father’s house. He was also a blessing to many: for his children and household were governed by him in a way most conducive to their best interests. The people amongst whom he sojourned could not but be edified by his instructions and conduct: and to this day the whole of his life affords a stimulus to the church to serve God after his example. But most of all was he a blessing in being the Progenitor of the Messiah, “in whom all the nations of the earth were to be blessed:” and every person will be blessed or cursed according as he accepts or rejects that promised Seedq.]

Similar inducements are offered to us also—

[Everyone who, for Christ’s sake, will renounce the world, shall be blessed. He may not possess opulence and honour; but “the little that he hath, shall be better to him than all the riches of the ungodly.” In his soul he shall be truly blessed. View him in the state least enviable according to human apprehension; see him weeping and mourning for his sins; yet then is he truly blessed: he shall have pardon and acceptance with his God: he shall experience the renewing and sanctifying influences of the Holy Spirit: he shall have “joys and consolations which the stranger intermeddleth not with:” and in due time “he shall be blessed with faithful Abraham,” in the eternal fruition of his God.

He shall be a blessing too to all around him. View him in his family connexions; view him as a husband, a parent, a master, a friend; who so kind, so benevolent, so anxious to promote the happiness of those connected with him? View him in the church, or in the state; what blessings does he communicate by the light of his example! what evils does he avert by his prevailing intercessions! Suppose the Christian to be instrumental to the salvation of one single soul; the whole world is not equivalent to the good that he has done. Nor is it that individual soul only that shall acknowledge him as its benefactor; for, all the good that shall arise through the medium of that soul to the remotest posterity, shall be traced up to him as its author; and shall occasion thanksgivings to God on his behalf to all eternity.

Let these inducements be duly weighed, and how light will the vanities of this world appear in comparison of them!]

From a believing prospect of these benefits arose,

  III.      His ready obedience—

Notwithstanding all the obstacles in his way, he without hesitation obeyed the call—

[His friends and relatives would consider his conduct as an indication of consummate weakness and folly: especially, when he could not so much as tell them whither he was going, they would be ready to pity him as insane. But as, on the one hand, he valued not the comforts of their society, so neither, on the other hand, did he regard their contempt and ridicule: every consideration gave way to a sense of duty, and a desire of the promised blessings. He believed, firmly believed, all that God had spoken. He believed especially that the Saviour of the world should spring from his loins; and that, through the merits of that Saviour, he himself, together with all his believing posterity, should possess that good land, even heaven itself, of which Canaan was a type and shadow. Under the influence of this faith he was contented to forego all the comforts that he could lose, and to endure all the sufferings that could come upon him.]

In this he was a pattern and example to all believers—

[If we renounce the world for Christ’s sake, and set ourselves in earnest to seek the land of promise, we shall be despised and hated, even as Christ himself was. But this we are not to regard. We are “not to confer with flesh and blood;” but instantly and perseveringly to pursue our destined course. What though we have never seen heaven, nor can even tell where it lies? it is sufficient for us to know that it is a land flowing with milk and honey, and that it is “kept for us until the time appointed of the “Father.” Nor need we doubt but that it will far more than counterbalance all the sufferings that we can endure in our way to it. Let us only exercise the faith of Abram, and we shall instantly set out to follow his steps.]

  ADDRESS,

  1.      Those who are at ease in their native land—

[It may appear harsh to say, that, “if you hate not father and mother, and houses and lands, yea and your own life also, you cannot be Christ’s disciple:” but this is the word of Christ himself. It is true, we are not to understand it in a literal sense; for we are not to “hate” even our enemies: but when our friends, or even life itself, stand in competition with Christ, we must act as if we hated them; we must sacrifice them all without one moment’s hesitation. On lower terms than these Christ never will accept us: “We must forsake all, and follow him.”]

  2.      Those who have set out towards the land of promise—

[Terah the father, and Nahor the brother, of Abram, accompanied him as far as Charran; and there (from what motive we know not) they all abode five years. God then renewed his call to Abram; but alas! his father was dead; and Nahor was weary of a wandering life; so that, on the recommencement of his journey, Abram had no associate but his Wife and Nephew. We pretend not to determine any thing of the spiritual state of Terah or Nahor; but their never entering into the land of Canaan may well be a caution to us to “beware, lest, having received a promise of entering into God’s rest, any of us should seem to come short of it.” It were better never to have begun our journey heaven-ward, than to turn back, even in our heartsz.]

XX

ABRAM’S JOURNEY TO CANAAN

  Gen. 12:5.

They went forth, to go into the land of Canaan: and into the land of Canaan they came.

THE call of Abram is one of the most instructive subjects that can occupy the human mind; both because the perfections of Almighty God were most gloriously displayed in it; and because, in it, he shewed himself one of the brightest patterns of obedience that ever the world beheld.

He had had a revelation from God whilst yet he was at Ur, in the land of the Chaldees: by that he was directed to leave his native country; which was immersed, as he also and his father were, in idolatry. At Haran (or, as it is also called, Charran) he abode till his father’s death; when he received from God a further direction to go into Canaan, with an express assurance that the whole land of Canaan should be given to him and his posterity for an inheritance, and that in his seed should all the nations of the earth be blessed. With this direction he complied: he took his wife and family, and all that he possessed, and set out upon the journey; as it is said in the words before us—“They went forth, to go into the land of Canaan; and into the land of Canaan they came.”

Now this call of Abram is very instructive; no less as displaying the glorious perfections of God who called him, than as exhibiting the distinguished virtues of him who obeyed the call. I propose then, in illustrating this subject, to set before you,

  I.      The perfections of God for your admiration—

To this we are particularly led by that expression of St. Stephen, “The God of glory appeared unto our father Abraham.” Observe, then,

  1.      His sovereignty—

[Why was Abram distinguished above all other of the sons of men, to be so blessed in himself, and such a blessing to the world? He and all his family were idolaters, as also were all around him: yet was he selected by Almighty God from among them, and made the friend and favourite of heaven. Can any account for this? Can it be traced to any thing but the sovereign will and pleasure of Jehovah? However adverse any man may be to the idea of God’s sovereignty in the dispensation of his blessings, he cannot deny, he cannot question it, in this case. Yet this is really what is done in the conversion of every soul to God. The Almighty Sovereign of the universe “has saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began.” “It is God, and God alone, that has made any of us to differ” from our fellows: and every saint, whether in heaven or on earth, must say, “By the grace of God I am what I ame.”]

  2.      His power—

[Nothing less than omnipotence could have effected such a sudden and total change in the heart of Abram as was wrought at this time: nor, in truth, could any thing less than omnipotence have sufficed to accomplish for him all that was now promised. And is less power required for the “turning of any man from darkness unto light, and from the power of Satan unto God?” It is a new creation, and is expressly called so by God himself. It is compared by St. Paul to the power which the Father exercised in raising his Son Jesus Christ from the dead, and exalting him to glory far above all the principalities and powers, whether of heaven or hell. From the first awakening of a sinner to his final exaltation to glory, he must say, in reference to the whole work, “He that hath wrought me to this self-same thing is Godh.”]

  3.      His faithfulness—

[Not one foot of ground had Abram: nor for twentyfive years after the promise was made to him, had he the child to whom the promises were made. The time was past in which, according to the course of nature, it was possible for him and Sarah to have a child. Yet the child was given him; and to his posterity all the land of Canaan; and in due time, the seed also, in whom all the nations of the earth were to be blessed. Thus, in like manner, are all the promises fulfilled to every one who believes in Christ: not one jot or tittle of God’s word is ever suffered to fail. “The promises of God in Christ are, not yea and nay, but yea and amen, to the glory of Godk,” and to the everlasting salvation of all who rely upon them. However numerous their dangers be, or great their difficulties, “they shall never be plucked out of God’s hands,” but shall be “kept by his power unto full and complete salvationm.”]

Let us now set before you that which is no less conspicuous in our text; namely,

  II.      The virtues of Abram, for your imitation—

We are told, on divine authority, that if we be Abram’s seed, we shall do the works of Abram. Behold, then,

  1.      His simple faith—

[He received implicitly all that God spake unto him. To whatsoever it referred, and however improbable, humanly speaking, the accomplishment of it was, he never for one moment doubted the truth of God’s word, “nor ever staggered at any promise through unbelief.” Now in this most particularly he is set forth as an example to us; who are required to “walk in the steps of that faith of our father Abraham, which he had whilst he was yet uncircumcised.” And more especially are we to imitate him in relation to the faith which he exercised on the Lord Jesus Christ, whom he beheld at the distance of two thousand years as the Saviour of the world. If any person ever could be justified by his works, Abram might have claimed that honour: but, eminent as his obedience to the divine mandates was, “he had nothing whereof to glory before God;” and, sensible of his own utter unworthiness, he believed in the Lord Jesus Christ for righteousness, and was justified solely by faith in him. And why is this so minutely recorded concerning him? Was it for his sake, that he might be honoured? No: it was altogether for our sakes, that we might know how we also are to be justified, and may look simply to Christ as our all in all.]

  2.      His prompt decision—

[It is said concerning him, that “when he was called to go out into a place which he should after receive for an inheritance, he obeyed.” There was in him no hesitation, no delay. And in this way must we also obey the divine call, when bidden to “forsake all and follow Christ.” We must “not confer with flesh and blood;” but must, like the Disciples with their nets, and Matthew at the receipt of custom, leave all for Christ. We must be on our guard against specious excuses, “Lord, let me go home and bury my father,” or “take leave of my friends:” we must not be looking for “a more convenient season;” our obedience must be prompt, our decision firm and unchangeable: whilst it is called to-day, we must avail ourselves of the opportunity that is afforded us to do the will of God: to hesitate, is treason: to delay, is death. “What our hand findeth to do, we must do it instantly, and with all our might.”]

  3.      His self-denying zeal—

[Doubtless Abram felt that attachment which men usually do to their native country; and found it painful to turn his back upon all his friends, and to forsake all the comforts which he enjoyed in opulence and ease. No doubt, too, he had much to combat with amongst his friends and acquaintance. He was leaving his native country, and yet “he knew not whither he was going.” How strange must this appear! yea, what a folly and infatuation! But “he knew in whom he had believed,” and had no fear but that the Lord Jehovah, who had called him, would guide his feet, and keep him in all his ways. And shall not we also have much to contend with, if we obey the call of God in his Gospel? To renounce the world, to “mortify our members upon earth, to cut off a right hand, to pluck out a right eye, to crucify the flesh with the affections and lusts,” is surely no easy work. The very terms in which these duties are expressed sufficiently declare what self-denial is necessary for the discharge of them. From without, also, our difficulties will be increased. We shall have foes without number to obstruct our way; and most of all, “those of our own household.” Hence our blessed Lord warned his followers, saying, “If any man will be my disciple, let him deny himself, and take up his cross daily, and follow me.” In truth, “if we hate not father and mother, and houses and land, yea, and our own lives also in comparison of him, we cannot be his disciples.” Let not this appear a hard saying: obey it, like Abram; and, like him, you shall find it “a light burden and an easy yoke.”]

  4.      His prudent care—

[Abram collected together all the substance which he could conveniently carry with him, and took it along with him for his support. To have acted otherwise, without necessity, would have been to tempt God, rather than to trust in him. He had many dependent on him; and it became him, as far as with propriety he could, to provide for their support. And the same prudent care becomes us also. It is one thing to improve the means we possess, and another to trust in them. We must never say to gold, “Thou art my hope; or to the fine gold, Thou art my confidence:” but at the same time we are to employ the talents which God has committed to us, that we may support ourselves, and not be chargeable to others. That is a remarkable expression of Solomon, “I wisdom dwell with prudence.” And a prudent attention to our worldly circumstances tends rather to honour, than disgrace, religion. Abram, as the head of a family, provided for his own: and he did right in this: yea, if he had not done it, he would have “denied the faith, and been worse than an infidel.” Whatever, then, be your situation in life, endeavour to discharge the duties of it in a becoming manner; and let your determination through grace be like that of David, “I will behave myself wisely in a perfect way.”]

  5.      His persevering diligence—

[In stopping at Haran till his father’s death, I suppose, he judged that to be, or rather, that it was for the time, his proper destination. But being afterwards directed to go to Canaan, he went forth, and turned not aside till he came thither: and there he abode for many years. Indeed, to the very end of his life he held on in the good way which God had directed him to pursue. And thus it is that we also must approve ourselves to God. We must “not turn back: for, if we do, God’s soul will have no pleasure in us.” If we “turn back” at any time, it is to certain “perdition.” Let us “remember Lot’s wife.” In fact, it were better for us never to have “known the way of righteousness, than, after having known it, to depart from it.” Go on then, like Abram, “as pilgrims and sojourners here,” “shewing plainly, that you are seeking a better country.” And be assured, that “if, by patient continuance in well-doing, you seek for glory and honour and immortality, you shall in the end attain eternal lifeu.”]

XXI

SEPARATION OF ABRAM AND LOT

  Gen. 13:8–11.

And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt as thou comest unto Zoar. Then Lot chose him all the plain of Jordan.

WEALTH is almost universally considered as a source of happiness, and in that view is most eagerly desired. That it may conduce to our happiness in some respects, especially when it is improved for the relief of our fellow-creatures, we admit: but it is much oftener a source of trouble and vexation than of satisfaction and comfort. “If goods increase, (says Solomon,) they are increased that eat them.” A multitude of servants augments our care. Their disagreements among themselves, or disputes with the servants of others, frequently become an occasion of disquietude to ourselves. The envy also and jealousy that are excited in the breasts of others, operate yet further to the disturbance of our peace. In how many families have contentions arisen from this source! How many who have spent years together in love and harmony, have been distracted by feuds and animosities as soon as ever they were called to share the property that has been bequeathed them! Even piety itself cannot always prevent that discord, which the pride or covetousness of others is forward to excite. Abram and Lot had lived together in perfect amity, while their circumstances were such as to preclude any jarring of interests; but when their opulence increased, occasions of jealousy arose; their servants, espousing too warmly their respective interests, quarrelled among themselves; and it became expedient at last, on account of the difficulty of finding pasturage for such numerous flocks and herds, and for the sake of preventing more serious disputes, that a separation should take place between them. The manner in which this separation was effected will afford us much instruction, while we consider,

  I.      The proposal of Abram—

His conduct on this occasion was indeed such as became his exalted character. It was,

  1.      Conciliatory—

[Abram well knew the value and blessedness of peace. He knew that “the beginning of strife is as when one letteth out water;” the breach, however small at first, being quickly widened by the stream that rushes through it, and speedily defying all the efforts of man to prevent an inundation. He had learned that valuable lesson, “To leave off contention before it be meddled with;” knowing that when it is once begun, no man can tell when or how it shall terminate. Hence he was desirous of promoting peace between the herdmen, and more especially between himself and Lot. The consideration of the relation subsisting between himself and Lot, rendered the idea of contention still more hateful in his eyes; “Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.” How amiable was this spirit, how engaging was this address! and how happy would the world be, if all were thus studious to prevent contention, and to “keep the unity of the Spirit in the bond of peace!”]

  2.      Condescending—

[Abram, as standing in the superior relation of an Uncle, and as being the person peculiarly called of God, while Lot was only a Nephew and an attendant, might well have claimed the deference and submission that were due to him. But, instead of arrogating to himself any authority or asserting his own rights, he was ready to act the part of an inferior; rightly

Judging, that condescension is the truest honour, and that to e the servant of all is to imitate most nearly the character of our blessed Lord. Accordingly the proposal came from him, that, since circumstances imperiously required a separation, they should separate in a manner that became their holy profession. How many angry disputes, and bitter quarrels, and bloody wars might be avoided, if the contending parties, instead of proudly requiring the first advances from each other, would strive who should be foremost in making proposals for peace!]

  3.      Generous—

[Common justice required that the partition of land should be such as to secure to Abram equal advantages with Lot. But Abram waved his rights, and cheerfully conceded to his Nephew whatever portion he chose to take. Though he could not but know that there was a great difference between the lands on either side of him, the one being far more fertile and better watered than the other, he desired Lot to occupy whichever he preferred, and to leave the other to him. What a noble, disinterested, generous mind did this manifest! Would to God that such an indifference about carnal interests were more prevalent in the world, and especially among the professors of religion! This would shew a becoming deadness to the world: it would give an evidence, that our hearts were set on things above, and not on things below: it would illustrate, more strongly and convincingly than ten thousand words, the efficacy of faith, and the excellence of true religion.]

Admirable as was the example of Abram, we observe a perfect contrast to it in,

  II.      The choice of Lot—

Whether Lot was at that time a converted man, we cannot say: it is certain that twenty years after this he was a truly righteous man, and a most distinguished favourite of Heaven: and it is not improbable that the change of heart which he experienced, arose from the troubles which his present choice entailed upon him. But without determining his general character, it is very plain that his conduct in the present instance argued,

  1.      Too great a concern about his temporal interests—

[As far as the history informs us, we have no reason to think that Lot felt any reluctance in parting with Abram. He had now an opportunity of gratifying his covetous desires; and he seems to have embraced it with greediness and joy. If he had not been blinded by selfishness, he would have returned the compliment to Abram, and given him his choice: or, if he had accepted Abram’s offer, he would at least have endeavoured to make an equitable division of the lands, so that each might have his proper portion of the more fertile country. But instead of this, he surveyed with pleasure the well-watered plains of Jordan, which were beautiful and fruitful like Eden of old, and took the whole of them for himself; regardless what difficulties his Uncle might experience; and intent only on his own interests. Who does not see the meanness and illiberality of this conduct? Who does not see that worldliness and covetousness were the governing principles of his heart? If the man who requested our Lord to interpose in order to obtain for him his proper share of his father’s inheritance, needed that caution, “Take heed and beware of covetousness,” much more did the choice of Lot betray a very undue concern about his temporal interests, and a selfishness that was deeply reprehensible.]

  2.      Too little regard to the interests of his soul—

[Lot could not but know the character of the people of Sodom; for they declared their sin before all, and without the least reserve: and he ought to have considered what a tendency there is in “evil communications to corrupt good manners.” But as he left Abram without regret, so he went to dwell in Sodom without fear. What benefits he was losing, and what dangers he was about to rush into, he little thought of: his earthly prosperity was all that occupied his mind: and whether the welfare of his soul were forwarded or impeded, he did not care. This conduct every one must blame: yet how many are there who pursue the same heedless and pernicious course! How many for the sake of temporal advantage will leave the places where their souls are nourished with the bread of life, and take up their abode where there is an incessant “famine of the word!” How many will form their connexions even for life upon no better principle than this! Well will it be for them, if the troubles which they bring upon themselves, operate, as they did on Lot, to bring them to repentance.]

  Let us LEARN from hence,

  1.       To guard against the love of this world—

[It is not without reason that St. John says, “Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him.” We see in the instance before us what unhappy dispositions the love of this world generated, and what unworthy conduct it produced. Indeed the folly as well as sinfulness of this disposition is strongly illustrated in the present case: for Lot had enjoyed his portion but a little time before he was plundered of all that he possessed, and himself and family were carried into captivity: and, after his restoration to liberty and opulence, he at last was forced to flee for his life, and to leave all his property, and part also of his family, to be destroyed by fire from heaveng. Thus shall a love of this world be recompensed to all. If God have designs of mercy towards them, he will either take away from them the objects of their idolatrous regard, or embitter to them the possessions in which they have sought delight. Let us then be on our guard against that “love of money which is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows: for they that would be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.”]

  2.      To cultivate an affectionate and self-denying spirit—

[If we look no further than this present life, the exercise of love and self-denial has greatly the advantage of selfishness, even when it is most successful. Let us compare the feelings of Abram and of Lot on this occasion: how refined, how enviable were those of Abram in comparison of Lot’s! Give to Lot all the joy of successful covetousness, and conceive him_to be filled with exultation at the portion he had gained, and at his prospects of increasing opulence: suppose, on the other hand, Abram impressed with thankfulness to God for having enabled him to sacrifice his own interests rather than contend about them, and for having disposed his mind to generosity and love: which of these two had the more solid happiness? No man who has any just notions of happiness, can entertain a doubt. What then we admire in another, let us cultivate in ourselves: and what we cannot but acknowledge to be highly virtuous and laudable, let us labour to attain, let us endeavour to preserve in constant exercise. “Let us be kindly affectioned one to another in brotherly love, in honour preferring one another.” Let us “look not on our own things only, but rather and principally on the things of othersk.” Thus “walking in the steps of our father Abraham,” we shall approve ourselves his children; yea, we shall resemble that greatest of all patterns, the Lord Jesus Christ, who “came not to be ministered unto, but to minister, and to give his life a ransom for many.” And as Abram was immediately visited by God, and refreshed with more assured prospects of the promised landm, so shall every one who denies himself for God, be recompensed with present consolations, and eternal joys.]

XXII

MELCHIZEDEC BLESSING ABRAM

  Gen. 14:18–20.

And Melchizedec king of Salem brought forth tread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

WAR is a calamity arising out of the state of fallen man. We have innumerable lusts which cannot be satisfied without trespassing on others, and which lead us to retaliate injuries with vindictive ferocity. Hence there is no nation, whether savage or civilized, which is not frequently engaged in war: and if there were any one nation determined to cultivate peace to the uttermost, it would still be necessary for them to learn the art of war, in order that they might be ready, when attacked, to repel aggression, and to maintain their liberties. The first war of which we read in history, was that recorded in the chapter before us. Chedorlaomer king of Elam, with three confederate kings, invaded the cities of the plain, who had combined for their mutual defence; and, having defeated the combined armies, took Sodom and Gomorrha, and plundered them of all that was valuable or useful. Abram, as we have already seen in his conduct to Lot, was a man of peace: and from the history before us it is clear, that he was not under the influence either of covetousness or ambition; but, living in the midst of hostile nations, he had wisely trained his servants, 318 in number, to the use of arms: and finding that his nephew Lot had been carried captive by the victorious invaders, he determined, with God’s help, to rescue him. Accordingly he armed his little band, and, with a few allies, pursued the victors. He speedily came up with them, and, by a stratagem suited to the inferiority of his force, prevailed against them. Having dispersed or slain his enemies, he recovered all the captives and the spoil; and returned in triumph to those whose cause he had espoused. In his way to them he received the testimonies of God’s approbation mentioned in the text. To elucidate these, together with the circumstances connected with them, we shall consider,

  I.      The respect which Melchizedec paid to Abram—

Melchizedec was a person of most singular and mysterious character—

[Some have thought that he was the same as Shem: but Shem’s parentage was known; whereas Melchizedec’s was not. Others have thought that he was Christ, who just for that occasion assumed the appearance of a man: but he was a person “made like unto the Son of God;” and therefore could not be the Son of God himself. Whoever he was, he was certainly a very eminent type of Christ. His name imported that he was king of righteousness, while at the same time, as king of Salem, he was king of peace. He was also “a Priest of the most high God,” ministering, not to one peculiar people, as the Levites afterwards did, but to mankind at large without any distinction. In these respects he typified the Lord Jesus, whose “sceptre is a right sceptre,” who “maketh peace for us by the blood of his cross,” and who is “the great High Priest” that once ministered on earth, and is “now passed into the heavens” to offer incense before the throne of Godd. In him alone, after Melchizedec, were combined the offices of King and Priest: He and he only is “a Priest upon his throne.”

Moreover, Melchizedec was a type of Christ in those things which we do not know concerning him, as well as in those things which we do know: yea, there were many things concealed from us, on purpose that he might be a more illustrious type of Christ. We are not informed of his birth, or parentage, or death. We are not told who preceded him in his office, or who followed him. He is merely introduced on this occasion as “without father, without mother, without beginning of life or end of days,” that he might fitly represent that adorable Jesus, who was without father, as Man, and without mother, as God, and who abideth a priest continually.]

As God’s servant, he came forth on a remarkable occasion to honour Abram—

[Abram was returning with his victorious bands, laden with the spoil that he had recovered from the slaughtered kings. For the refreshment of his weary troops, Melchizedec brought forth bread and wine. It is certainly a striking coincidence, that this, even bread and wine, is the provision which our great High Priest has appointed to be received by all his people to refresh them after their conflicts: but we do not on the whole apprehend that there was any thing more intended by the bread and wine, than to administer suitable nourishment to Abram and his attendants after their fatigues. But from the other tokens of respect which Melchizedec shewed to Abram, there is much instruction to be derived.

Melchizedec blessed Abram for the zeal he had manifested, and blessed God for the success he had given. In blessing Abram he shewed what obligations we owe to those who go forth to fight in our defence, and by their valour procure to us the peaceful enjoyment of our possessions. If Abram had not stood forth on that occasion, what misery would have been entailed on those who had been taken captive, and on those who were left behind to bewail the loss of their dearest relatives, and experience the pressure of want and famine! And we also may easily conceive to what a deplorable state we of this nation should soon be reduced by our envious and ambitious neighbours, if we had not fleets and armies ready to maintain our cause. It is to be lamented indeed that all our warriors are not so pacific in their principles, and disinterested in their patriotism, as Abram was; but still they are instruments of good to us; and we ought to acknowledge with gratitude the benefits they confer upon us.

Had Melchizedec rested there, he had ill performed the office of a priest. But he proceeded to bless God also; shewing thereby, that all success must ultimately be traced to God, “the giver of every good and perfect gift.” It would have been impiety indeed not to give him the glory of so complete a victory, obtained by so small a force over four confederate and triumphant kings, without the loss of one single follower. But he should be acknowledged in every instance of success, whether more or less complete, and whether more or less dearly purchased: for “it is He who giveth victory unto kings;” “he raiseth up one and casteth down another;” “he saves whether by many or by few.”]

Let us now turn our attention to,

  II.      The return which Abram made him—

Had we been told that Abram gave Melchizedec a present in return for his kindness, we should merely have considered it as a proper compliment suited to the occasion. But we are informed that” he gave him tithes of all.” This circumstance is peculiarly important. If we attend to it, and consider it according to the light reflected upon it in other parts of Scripture, we shall find in it,

  1.      An acknowledged duty—

[Melchizedec was God’s Minister. In the performance of his high office, he had taken a lively interest in the concerns of Abram: he had not merely congratulated him as a friend, but blessed him officially as a priest; and had rendered thanks also to God for him as his Minister and representative. In short, he had been a kind of Mediator between God and Abram, acting, as Priests are ordained to do, for each, with and towards the other. Abram, viewing him in this light, gave him the tithes, not as a friend, but as God’s representative. Doubtless Abram accompanied the present with unfeigned expressions of personal respect and gratitude: but still, though he might intend it in some measure as a token of love to man, he designed it principally as a tribute of piety to God. And herein he has shewn us our duty towards the Priests and Ministers of God. If they perform their office, as Melchizedec did, with a tender concern for those amongst whom they minister, and with real piety towards God, they ought to be “esteemed very highly in love for their work’s sake:” “While they serve at the altar, they ought to live of the altar;” and “while they minister unto us of their spiritual things, we should feel happy in imparting to them of our temporal things.” What if our property be earned with the sweat of our brow, or purchased, as Abram’s was, at the risk of our life; we should account a portion of it due to God, who has enabled us to acquire it; and we should consider the support of his Ministry and his religion as having the first and most urgent demand upon us.]

  2.      A hidden mystery—

[We should have seen nothing particular in this transaction, if God had not been pleased to reveal it to us. But by the light of the New Testament we see in it nothing less than the abolition of the whole Jewish polity, and the establishment of Christianity upon its ruins.

The tribe of Levi were by God’s special command ordained to be priests; and the tithes of every thing (which God claimed as his property) were to be given to them for their support. They were to be considered as God’s representatives; and therefore they had, in this respect, a superiority above all the other tribes. But Melchizedec ministered in the priesthood four hundred years before they had any designation to the office; and an hundred and fifty years before Levi himself existed: and to him Abram, the father of all the tribes, paid tithes. The same superiority therefore which the tribe of Levi claimed on account of the priesthood above their brethren, Melchizedec claimed above Abram himself, and consequently above Levi also: for “Levi being in the loins of his father Abram, may be considered as paying tithes in Abram.” Here then at once we see, that Melchizedec’s priesthood was superior to that of Levi. Now the priesthood of Christ was to be, not after the order of Levi, but after the order of Melchizedec; (for God foretold, even while the Levitical priesthood was in all its plenitude of sanctity and power, that another priest should arise after the order of Melchizedec.) Christ therefore had a priesthood of a higher order than that of Levi. This further appears from the circumstance of his being appointed to the priesthood with an oath, (“The Lord sware, and said, Thou art a priest for ever after the order of Melchizedec:”) whereas the Levitical priests were appointed without any such solemnity. Moreover, as we before hinted, there was no successor to Melchizedec in his priestly office; which intimated, that Christ should have none in his; but that his priesthood should be everlasting: whereas the Levitical priests could not continue in their office by reason of death. From all this it appears, that Christ’s priesthood was intended to supersede that which was appointed by the law; and consequently, that the law itself, which was so intimately connected with the priesthood, was to yield to the dispensation which Christ should introduce. For if Melchizedec’s priesthood, which was only typical, was superior to that of Levi, much more must Christ’s priesthood be superior; because the things which exalted the person and office of Melchizedec, were merely figurative and shadowy; whereas those which dignify the person and office of the Lord Jesus, are real and substantial; he is really in his person the eternal God, and will execute to all eternity the office he has undertaken.

Behold, then, how deep a mystery is contained in that which appears at first sight so unimportant! O that we may all bear it in mind, and present to him, not a portion of our property only, but “our bodies and our souls also to be a living sacrifice unto God!”]

  To IMPROVE this subject, we would earnestly entreat of you these two things:

  1.      Study the Scriptures with earnest prayer to God for the teaching of his good Spirit—

[In every part of God’s word there are many important truths which cannot be discerned, unless God be pleased to “open our eyes to see them, and our understandings to understand them.” “We do not mean by this observation to refer to mysteries merely, but to great practical truths. We may understand the letter of Scripture, and yet be extremely ignorant of its spirit. Take, for instance, such an expression as this, “God is love:” What, I ask, can we understand of it without humble meditation and prayer? Yet if we have meditated and prayed for ever so long a time, there would still be unsearchable riches in those words to reward our continued search; yea, eternity itself will not suffice to explore their full meaning. Exactly as we might have meditated a thousand years upon the text, and not found out the truths which by the light of subsequent revelations we discover in them, so it is with ten thousand other passages, which we cannot duly comprehend or feel, till God is pleased to reveal them to us by his Spirit. The Bible is “a sealed book;” and neither the unlearned nor the learned can open it of themselves. It contains inexhaustible “treasures of wisdom and knowledge” which God alone can impart. Let us then search the Scriptures with humility and diligence, lifting up at the same time our voice to God for understanding: for it is God alone who giveth wisdom; “out of his mouth cometh knowledge and understanding.]

  2.      Let every mercy you receive, lead you to God the giver of it—

[Ungodly men would have been rioting upon the spoil, and abusing the gifts which God had bestowed upon them. But Abram and Melchizedec made this victory an occasion of glorifying God. O that we could learn of them! Our successes too often lead to intemperance and riot: yea, mercies of every other kind have but little effect to solemnize the spirit, or to change the heart. Deliverances from sickness, how little are they improved as they ought to be! Instead of devoting our renewed strength to the service of our God, we too commonly lose the impressions that were upon us, and forget the vows which we made in the day of our calamity. But let it not be thus in future: let the honour of God be dear to us: let it be the first desire of our hearts to render unto him our tribute of praise and thanksgiving: and the more visible his interpositions have been in our favour, the more earnest let our endeavours be to live to his glory.]

XXIII

ENCOURAGEMENT TO THE FEARFUL

  Gen. 15:1.

After these things, the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

WE may here observe,

  I.      The most eminent saints need encouragement—

They are apt at times to feel discouragement,

  1.      From a review of past difficulties—

[Persons under the immediate pressure of their trials are often not aware of their greatness. God mercifully conceals it from them, lest their energies should be weakened. But when they see, in their calmer moments, what difficulties they have had to encounter, they are amazed at themselves: I had almost said, They are amazed at God: and they tremble, lest there should be a recurrence of similar trials; apprehending nothing but a failure under them. This was the special case with Abram at this time.]

  2.      From a prospect of augmented trials—

[Trials in prospect are always formidable; and the imagination often paints them in the deepest colours. A sense of weakness gives rise to fears; and the most eminent saints are apt to be appalled.]

  3.      From an apprehension of disappointed hopes–

[Confidence in a time of ease is apt to fail when the hour of trial comes: e. g. Peter, on the waves; and Moses; and Joshuab. And you too, my brethren, who have hoped that sin should be entirely slain, are apt to be discouraged when you find it still working in you.]

  II.      The encouragement which God affords them—

God affords them the richest encouragement:

  1.      He assures them of protection—

[He provides armour for his people: and that armour shall be effectual. But he himself is in the place of armour: and our enemies must break through him, to reach us. He is “a wall of fire,” that devours the assailants. See how this is represented by St. Paul (Col. 3: 3): “Your life is hid with Christ in God.” Who can fear, that has such a protection as this? The weakest may laugh all his enemies to scorn.]

  2.      He gives himself to them, as their portion—

[Happiness too, as well as protection, will he afford them: happiness here; happiness hereafter. Conceive of all the glory of heaven—how rich a reward! But heaven is nothing in comparison of the reward provided: it is the God of heaven that is our portion. See him in all his perfections, in all his glory, in all his blessedness: HE is yours; THAT is yours, for ever—your eternal portion, your indefeasible inheritance. Say, fearful saint, whether here is not sufficient encouragement?]

And now, is there here a timid saint?

[Come with me, and survey your enemies. Who are they? what are they? They are “crushed before the moth.” And look at your Friend: survey HIM, his power, his goodness, his fidelity. Have you now any cause for fear? Be strong: fear not. See 1 Tim. 4:10.]

To the careless unbeliever let me also speak—

[Tell me, Have not you cause to fear? Think of the danger to which you are exposed. And where will you find “a shield?” Think of the recompence that awaits you: how different from that of the believing soul! Exceeding bitter will be “thy reward” — — — O that I could awaken you to fear! The world and the devil say, “Fear not.” But I say, “Fear, and tremble.” Yet will I say, that Abram’s God may still be thine: he was once an idolater, as thou art: the sovereign grace that elected him, may fix on thee: the covenant made with him is open to thee; and all the blessings of it will be thine, if, like him, thou wilt be “strong in faith, giving glory to God.” The seed for whom he waited, is come: the blessings, to which he looked forward, are poured out upon all the families of the earth. Look to the Lord Jesus Christ, and they shall all be thine.]

XXIV

ABRAM JUSTIFIED BY FAITH

  Gen. 15:5, 6.

And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness.

THE enjoyment of the divine presence is truly satisfying to the soul. In having the light of God’s countenance we have all that we can desire: we are elevated above earthly things; the possession of them cannot add to our happiness; the want of them cannot diminish it. Yet, in another sense, the soul is not satisfied: the more it has of God, the more it desires; nor will it ever be satisfied, till it shall have attained the full, uninterrupted, everlasting fruition of him. Unspeakably blessed was the state of Abram, when God, in return for his active and disinterested zeal in rescuing Lot from captivity, gave him that promise, “I am thy shield, and thy exceeding great reward.” This was sufficient to dissipate all fear with respect to confederacies that might be formed against him, and to confirm that contempt of lucre which he had shewn in refusing to accept even a thread of a shoe-latchet of all the spoil that he had taken. But was Abram contented with this promise? No. God had before promised that he should have a child, from whom in due time the Messiah should spring. He had waited already ten years, and had no child: and as he and his wife were far advanced in years, the prospect of issue became, daily, more dark and discouraging. He therefore could not be completely happy till he could see this great point accomplished. Hence, notwithstanding the declaration which God had just made to him, he expressed his regret at not having an offspring to inherit his substance, and to confirm his expectations of the promised Messiah; “Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? Behold, to me thou hast given no seed: and lo, one born in my house is mine heir.” We cannot suppose that it was merely an anxiety to have an heir to his fortune, that produced this reply to God: that, though natural enough, would have been unworthy of so eminent a saint, and especially at the very moment when he was receiving such communications from God. But, if we suppose his anxiety to have respect chiefly to the Messiah, then was it every way worthy of his high character. Indeed the answer which God gave to him in the text, clearly shews that Abram’s views extended not to an immediate progeny, so much as to a remote posterity, who should “be blessed through him.” And in this view the conduct of Abram strongly exemplifies our introductory observation.

We do not apprehend that he doubted whether the promise formerly given him would be fulfilled; but, that he began to be impatient for its accomplishment. The repetition of the promise, however, with all its attendant circumstances, confirmed his faith; in the exercise of which he obtained renewed testimonies of his acceptance with God.

We shall endeavour to set before you,

  I.      The faith he exercised—

The promise which was now given him, was very extensive—

[It being early in the morning before sun-rise, God “brought him forth abroad, and bade him count, if he could, the stars of heaven;” and then told him that “his seed should be, like them,” innumerable. This doubtless respected, in the first instance, his natural seed: and though he waited fifteen years longer for the birth of that child from whence that numerous progeny was to spring, yet it was accomplished, as Moses repeatedly declared, previous to their taking possession of the promised land. But the promise, taken as it must be in connexion with that which had been before given himb, and that which was afterwards given (for they were all either different parts, or only repetitions of the same promise), had an ulterior, and more important view. It assured to him, that he should have a spiritual seed; that the Messiah himself should spring from his loins; and that multitudes, both of Jews and Gentiles, should, through faith in the Messiah, become his spiritual children.

That the promise had this extensive meaning, we cannot doubt: for we are told, that the seed promised to Abram, was Christ; and that in this promise the Gospel was preached unto hime. Now the Gospel includes every thing respecting the work and offices of Christ, and the call of the Gentiles to believe in him: and therefore these were the things to which Abram was taught to look forward when this promise was given him.]

The faith which he exercised, had respect to the promise in all its parts—

[He believed that he should have a numerous progeny: yea, fifteen years afterwards, when it was more plainly declared that he should have a child by Sarah, notwithstanding he was about an hundred years old, and Sarah ninety, and both the deadness of his own body and of Sarah’s womb forbade all hope that a child should be born to him in the natural way, “he, against hope, believed in hope:” God had said to him, “SO SHALL THY SEED BE;” and “he staggered not at the promise through unbelief, but was strong in faith, giving glory to God; being fully persuaded, that what he had promised he was able also to perform.” At the same time, in this progeny he beheld the promised seed, the Lord Jesus Christ. Of this we can have no doubt; for our blessed Lord himself said to the Jews, “Your father Abraham rejoiced to see my day; he saw it and was glad.” What can be the meaning of this? can it mean only that he foresaw that this progeny could continue so many hundred years? In truth, he had no reason to rejoice, if that were all; for the terrible destruction that was speedily to terminate their political existence, had far more in it to make him weep, than the prolongation of it to that period had to make him rejoice. There can be no doubt but that by “the day of Christ” is meant, the whole scheme of Christianity as promulged by the great Founder of it, together with its establishment throughout the world by the ministry of his apostles. In this he might well rejoice, because he himself was to be saved by what Christ should do and suffer; and myriads even to the remotest corners of the earth should be made partakers of the same salvation. That his faith thus terminated on the Lord Jesus, seems intimated even in the very words of our text: for when the promise was given him, it is not said merely that he believed the Lord, but that “he believed IN the Lord.” We do not indeed mean to lay any great stress on this; because we are aware that to believe, and to believe in, may be considered as synonymous expressions: but, as agreeing with the universal testimony of Christ and his apostles, it ought not to be overlooked. The faith of our father Abraham is constantly said to be the same with ours: but if his had not respect to Christ, it is essentially different from ours: if it related only to the power of God, it agreed as much with the faith of those who crucified the Lord Jesus, as of those who trusted in him for salvation; and therefore we are sure that, like the faith of all his believing children, his faith terminated upon Christ.]

It is this view alone of Abram’s faith that can account for,

  II.      The benefit he obtained—

Every exercise of faith on God’s word insures the accomplishment of that word to the believing soul: “God cannot deny himself.” But as the faith of Abram respected in this instance the whole of God’s promises relating to the work of redemption, it brought not merely one single benefit, but all the blessings of redemption into his soul: “it was counted to him for righteousness.” This expression is the foundation of much and important reasoning in the New Testament: we shall endeavour therefore to state to you what we apprehend to be its precise import.

  1.      It does not mean that the act of faith constituted Abram’s righteousness, or that he was in any way justified by it as an act—

[Faith, considered as an act, is the same as any other act of the human mind. As hope, or love, or fear, or any other grace, is a work of man; so faith, considered as an act, is a work of man: and if Abram was justified by it in this view, he was justified by works: but the whole Scripture positively contradicts this, and affirms that he was justified by faith as opposed to works. St. Paul, referring to the words of our text, says, “What saith the Scripture? Abraham believed God; and it was counted unto him for righteousness:” then explaining himself more fully, he adds, “We say that faith was counted to him for righteousness” He afterwards calls it “the righteousness of faith,” as opposed to the works of the law: and repeats again, respecting his faith, that “IT was imputed to him for righteousness.”

Moreover if the mere act of faith constituted Abram’s justifying righteousness, he had whereof he might glory before God: he could say, ‘I performed an act which was the true and proper ground of my-salvation; so that my salvation was not altogether a gift of free grace, but, as far at least as respected that act of mine, it was a debt paid to me in consideration of the work which I had performed.’ But this idea also St. Paul expressly controverts; and maintains, in opposition to it, that Abram “had not any thing whereof to glory before God,” but that the reward given him was of grace, and not of debt:” and from thence he deduces this general position, that “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.”]

  2.      The meaning is, that his faith, as laying hold of Christ and of his righteousness, was the mean or instrument whereby he was justified—

[Much has been said on the subject of imputed righteousness; and controversies have been raised about the words, while in substance the same thing has been intended. That we should “contend earnestly for the faith,” is certain; but “strifes of words” we should avoid: and if we hold fast that which we have stated to be the import of the expression, we hold that in which all good men are agreed, without relinquishing one atom of important truth.

We have before shewn, that Christ and his salvation were contained in the promises made to Abram; and that Abram’s faith had respect to them. Now we say that by his faith Abram became interested in all that Christ did and suffered, precisely as we do at this day. The only difference between Abram and us is this: Abram believed in a Saviour that should come; and we believe in a Saviour that is come. As to the efficacy of Christ’s death, there is no difference at all between those who preceded, or those who followed him: he was “the Lamb slain from the foundation of the world.” The righteousness of Christ also availed as much for the justifying of believers under the Old Testament, as of those who were his more immediate followers. The parallel drawn by St. Paul between the sin of the first Adam and the righteousness of the second Adam, is equally just, whether it be referred to Abram or to us: it designates the way in which Abram was justified, as well as the way in which we are justified: “By one man’s offence death reigned by one: much more they which receive the gift of righteousness, shall reign in life by one, Jesus Christ.” “As by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of One the free gift comes upon all men to justification of life.” “As by one man’s disobedience many were made sinners, so by the obedience of One shall many be made. righteous.” In a word, “Christ, who had no sin of his own, became a sin-offering for” Abram, just as he did for us: and Abram, by believing in Christ, became, as all other believers do, “the righteousness of God in him.”]

  APPLICATION—

We intreat you, Brethren,

  1.      To bear in mind in what way you yourselves are to be saved—

[You have heard how Abram’s faith “was counted to him for righteousness.” But was this only an historical fact; a fact in which you have no personal interest? Far from it: St. Paul assures us, that “it was not recorded for Abram’s sake only, but for ours also, to inform us, in what manner we are to be justified, and to assure us that righteousness shall be imputed to us also, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and raised again for our justification.” Now in this passage there is an express parallel drawn between the manner of Abram’s justification, and of ours. “While therefore it proves on the one hand that Abram had respect to the death. and resurrection of Christ, it shews us, on the other hand, that we must seek for justification, not by our works, but by faith in Christ Jesus. For if so eminent a man as Abram, who had forsaken his country and kindred, and sojourned willingly in a strange land where he had not the smallest possession, and even offered up his own son, at the command of God, if he was not justified by his works, but by his faith in the promised Messiah, then it must be madness indeed for us to dream of justification by works, or to hope for acceptance in any other way than through the blood and righteousness of the Lord Jesus.

It is worthy of observation also, that as his being justified by his faith before he had performed any of the good works for which he was so eminent, proves that he was justified by faith only; so its being spoken of him after he had performed these acts, proves that he was justified by faith only from first to last. This it is of great importance to notice: for it shews us, that we also must be justified from first to last in the very same way. It is true that God will reward our works; but the reward will be of grace, and not of debt: the only meritorious ground of our acceptance from first to last must be the righteousness of the Lord Jesus. We must exercise the faith of Abram, if we would be numbered amongst his children.

It may be objected indeed that St. James says, “Abram was justified by works, when he had offered Isaac his son upon the altar.” But Abram was justified by faith twenty-five years before Isaac was born: which alone is an absolute demonstration that St. James did not speak of the same justification that St. Paul did, since that mentioned by St. Paul had taken place at least fifty years before. The truth is, St. James speaks of Abram’s works as manifesting the truth and excellence of his faith: for the whole scope of his argument is to shew, that we are not saved by a dead faith, but by a living and operative faith: in confirmation of which he observes, that the perfection of Abram’s faith was displayed by that consummate act of his obedience: and that it was this faith, and not a dead faith, that was imputed to him for righteousness. There is therefore no real opposition between the two apostles, nor any argument to be derived from St. James that can in the smallest degree invalidate the foregoing statement.

We recur then to what we have before said, and urge you to believe in Christ for the salvation of your souls.]

  2.      To be concerned about nothing so much as the manifestation of Christ to your souls—

[Nothing dwelt so much upon the mind of Abram as the promise given to him relating to the Messiah: Nor could any thing that God himself could say to him allay the thirst which he had after that unspeakable gift. His longing after Christ arose, as we should think, even to impatience and ingratitude. But God approved of it; and instantly renewed his promises to him in a more plain and express manner than before. And thus will he do towards us, if we manifest the same holy ardour after the knowledge and enjoyment of Christ. He will permit us to say to him, ‘What are all thy gifts to me, or all thy promises, if I go Christless, or have not assured hopes of an interest in him!’ Yes, he would be pleased with such apparent ingratitude; and would speedily return unto us an answer of peace. Let then every thing which you possess, appear as nothing in your eyes in comparison of Christ: let nothing comfort you while you are destitute of Christ: let it not satisfy you to have embraced the promises which relate to Christ; but endeavour to obtain brighter prospects of their approaching accomplishment. Like the holy Patriarch of old, entreat of God that you may not die till you have embraced Jesus in your arms, and can confidently say, “Mine eyes have seen his salvation.” This is the boldness which Jacob exercised when he wrestled with the angelz: and similar importunity shall surely be crowned with similar success.]

XXV

COVENANT CONFIRMED TO ABRAM

  Gen. 15:8.

And lie said, Lord God, whereby shall I know that I shall inherit it?

THE innumerable instances of God’s condescension which occur in the holy Scriptures, familiarize the idea of it so much to our minds, that we cease to wonder at it even on occasions the most stupendous. In the history before us we are ready to conceive of God as if he was a man like ourselves. His appearances to Abram are so frequent, his intercourse with him so intimate, his regard for him so tender and affectionate, that we really lose sight of the Deity in the Friend. Every fresh manifestation of himself seems only introductory to still higher exercises of his condescension and grace. In the preceding verses God had been pleased to allay the fears of Abram, and confirm his hopes of a numerous posterity: but, Abram being still desirous of receiving stronger assurances respecting his possession of the promised land, God graciously complied with his request in this respect also, and confirmed his expectations of it in a manner that deserves particular attention.

Let us consider,

  I.      The inquiry which Abram made—

We may perhaps be disposed to blame this inquiry, as savouring of vain curiosity, or sinful distrust. To obviate such misconceptions, we shall distinctly state,

  1.      Its nature—

[The very same act may be good or evil, according to the principle from which it proceeds. Had this inquiry arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zacharias asked, when the angel told him from God, that he should have a child; “Whereby shall I know this? for I am an old man, and my wife well stricken in years:” for which unbelieving question he was immediately struck dumb. If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those superabundant testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that the blessed Virgin inquired of the angel, how she should have a child, since she was a Virgin. The question did not materially differ from that of Zacharias; but the principle was different; and therefore the one received a gracious answer; the other a severe rebuke. Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doubt upon their minds respecting either his faithfulness or power. When he appeared to Gideon, and told him that he should deliver his country from the yoke of Midian; Gideon said, “If now I have found grace in thy sight, then shew me a sign that thou talkest with me:” in answer to which, God caused fire to come out of the rock, and consume the kid and cakes which Gideon had prepared for him: and presently afterwards, he gave him another sign, making the dew to fall alternately on the fleece and on the ground, while the other remained perfectly dryd. In the same manner he gave to Hezekiah a choice of signs, offering to make the shadows on the sun-dial to go backward or forward ten degrees, according as he should desire. From hence it appears that the inquiries which proceed from faith, are good and acceptable to God: and that Abram’s was of this nature is manifest; because his faith on this occasion was specially commended by God himself.]

  2.      Its importance—

[If we were to limit the inquiry to the mere circumstance of Abram’s inheriting Canaan in his own person, it would be indeed of very little importance: for he never did possess (except the burying-ground which he purchased) one single foot of ground in the country, nor, as far as appears, had he any expectation of gaining any permanent settlement in it. But, viewed in its just extent, the inquiry comprised in it nothing less than the happiness of Abram and of all mankind. We are willing to allow that the prospect of having a posterity so numerous and so renowned, must be gratifying to flesh and blood: but that was, at best, but a very small part of Abram’s hope: he regarded the promised land as the scene of all those wonderful transactions, where God should be honoured and enjoyed by his posterity; where the redemption of mankind should be effected by the Messiah; and where the final rest of the redeemed should be typically exhibited: in the possession of that, all his hopes centred; yea, all his happiness in time and in eternity was bound up. If by any means that were prevented from taking place, the day of Christ, which he had foreseen, would never arrive; and consequently all his own prospects of salvation, as also of the salvation of the whole world, would be altogether annihilated. Canaan was in his estimation the pledge and earnest of heaven: and if he failed of the one, both he and all mankind must fail of the other also. Surely when so much depended on that event, the most reiterated assurances respecting it were no more than what it became him to desire.]

We shall be yet more fully convinced that Abram’s inquiry was proper, if we notice,

  II.      The way which God took to satisfy him respecting it—

God commanded Abram to take of every animal that was proper to be offered in sacrifice, whether of beasts or birds; each beast was to have attained its full age and perfection (for nothing but an absolutely perfect sacrifice could avail for ratifying of God’s covenant with man), and, after being slain, their parts were to be divided and placed opposite to each other, so that a sufficient space should be left for a man to pass between them. Whether this way of making covenants had obtained before, or whether it was first suggested by God on this occasion, we cannot tell: but we have notices of it in the heathen world, both among the Greeks and Romans; and it was certainly practised by the Jews also. But, whatever was its origin, God appointed it now for the purpose of satisfying Abram’s mind. The sacrifice being prepared, God accompanied it,

  1.      With significant emblems—

[God designed to give Abram a just conception of the manner in which the desired object should be accomplished; and by various emblems shewed him that it should be against much opposition—after many troubles—and long delays.

The opposition was signified to Abram by “the fowls that came down upon the carcasses,” and that were with difficulty driven away. It is no uncommon thing for the enemies of our salvation, whether men or devils, to be represented by this figure. And it was indeed verified by the efforts which the Egyptians made to detain them in bondage, and the confederacies which the nations of Canaan formed to obstruct their entrance into the land, or to dispossess them of it when they were there.

“The horror of great darkness that fell upon Abram when he was in a deep sleep,” denoted the heavy troubles that his posterity should endure in Egypt; such troubles as made them groan for anguish of spirit, and made “the soul of God himself to be grieved for the misery of Israel.” Perhaps too the judgments inflicted on them through the various oppressions of the Midianites and Philistines, the Assyrians and Chaldeans, might be represented to his mind.

The long interval of time that passed between the promise and the ratification of it, even from the earliest dawn, while the stars were yet shining bright, to the return of darkness after the setting of the sun—all this time had Abram to wait: and though part of it would be consumed in the preparing of the sacrifices, yet a considerable part was occupied in his endeavours to drive away the fowls, and in the preternatural sleep and horror that came upon him. This lapse of time, I say, intimated the delay that should take place before the promise should be fulfilled, or his wishes receive their final completion.

If in deciphering these emblems we seem to have gone beyond the line of sober interpretation, let us turn to the explanation which God himself gives us of them, and we shall see all these particulars distinctly enumerated;—the opposition they should encounter, the troubles they should endure, and the delay they should experience, even four hundred years. And so far from exceeding the limits of sobriety, we are by no means certain that much more is not intended under these emblems, even to designate the trials and conflicts which the children of Abraham shall experience in their way to the promised land.]

  2.      With demonstrative attestations—

[After the parts of the sacrifice were properly disposed, it was customary for the parties who covenanted with each other, to pass between them; intimating, if not expressing, their willingness to be cut asunder in like manner, if they should ever violate their engagements. God therefore, assuming the appearance of a smoking furnace and a burning lamp, passed visibly between the pieces that were placed opposite to each other; and thereby ratified the covenant on his part, as Abram, in all probability, did on his part. Why God assumed these diversified appearances, we cannot absolutely determine. But at all times, if he did not assume the human or angelic shape, he revealed himself in the likeness of fire. It was in a burning bush that he was seen by Moses; and in a burning mountain by Israel; and in a pillar of smoke and fire that he went before his people in the wildernessq: from whence we are disposed to think that, though the appearances were diverse, the intent was one; namely, to represent himself to Abram, as he did to his descendants, as “the Glory and Defence” of all his people. Under this character he shewed himself to Abram, and, passing between the pieces of the sacrifice, pledged himself for the accomplishment of all that he had promised.]

  Let us LEARN from hence,

  1.      To make a similar inquiry relative to the inheritance which we seek—

[We profess to be looking for heaven and eternal glory. Ought we not then, every one of us, to ask, “Whereby shall I know that I shall inherit it?” Surely the inquiry is as important to us, as Abram’s was to him: and we have more encouragement to ask the question, because God has provided us with such ample means of solving it. As for any thing to confirm the veracity of God, nothing can be added to what he has already done: he has sent his only dear Son into the world to die for us; he has given his Holy Spirit to instruct us; he has already brought myriads, of Gentiles as well as Jews, to the possession of the inheritance; so that nothing remains but to inquire into the marks whereby he has taught us to judge of our own character. Am I “poor in spirit?” Then is the kingdom mine, and I shall surely inherit it. Am I living daily upon Christ, as the Israelites did upon the manna? Then I have, and shall have, everlasting lifet. Am I “keeping his commandments diligently and without reserve?” Then I may know from hence my interest in his favour. We are not to expect visions, such as were vouchsafed to Abram: “we have a more sure word of prophecy; and to that it behoves us to take heed.” Let us then “examine ourselves whether we be in the faith:” let us “prove our own selvesy:” thus shall we “make our calling and election sure,” and be enabled to say with confidence, “I know that when the earthly house of this tabernacle shall be dissolved, I have an house, not made with hands, eternal in the heavens.”]

  2.      To look forward to the full possession of our inheritance without regarding any difficulties that we may have to encounter in our way to it—

[Abram was not discouraged either with the difficulties or delays which he was instructed to expect. He never once regretted the losses he had sustained in leaving his native country; nor was he wearied with the inconveniences of a pilgrim’s life. He steadily pursued the path of duty in expectation of the promised blessings. Let us then “walk in the steps of our father Abraham.” Let our prospect of the inheritance reconcile us to the hardships of our pilgrimage; and our view of the prize animate us throughout the whole of our course. If enemies oppose us, and troubles come upon us, and our possession of the inheritance be delayed, it is no more than what God has taught us to expect. But God has said, “He that endureth to the end, the same shall be saved.” Let us therefore confide in that promise, and expect its accomplishment to our souls. Let us not be weary in well-doing; “for in due season we shall reap, if we faint not.”]

XXVI

THE OMNISCIENCE OF GOD

  Gen. 16:13.

She called the name of the Lord that spake unto her, Thou God seest me.

AFFLICTIONS sanctified are amongst our greatest mercies. Hagar would have known less of herself, and less of God, if she had not experienced domestic trouble. She had indulged an exceeding bad spirit in despising her mistress on account of her barrenness; and, when she had thereby provoked the resentment of her mistress, she could not bear it; but fled away towards her own country. The gracious and seasonable visit however which she received from God, brought her to a better temper: it led her to return to that station which she had left; and to adore that God, whom as yet she had altogether neglected.

The person that appeared to her is called “an angel;” but he was “the Angel of the Covenant,” the Lord Jesus Christ, under the semblance of an angel. This appears from the promise which he gave her, “I will multiply thy seed;” and, still more clearly, from the discovery which was made to her, that it was “the Lord Jehovah who spake to her;” and from the name by which she called him, “Thou God seest me.”

From this name of God we shall be naturally led to speak of his Omniscience: but we will not occupy our time with proofs that this attribute belongs to God, or with uninteresting speculations respecting it: we will rather endeavour to impress the consideration of it upon our minds, and to mark its aspect upon the different states and conditions of men.

The consideration then of the Omniscience of God is suited to produce in us,

  I.      Conviction and sorrow—

[Men commit iniquity under an idea that God does not notice them — — — Hence, though they know that they have sinned, they are regardless of the consequences of their sin — — — But God has indeed been privy to every one of their most secret thoughtsc — — — And he has noticed them in order that he may bring them into judgment, and make them the foundation of his own decisions at the last day — — — What a fearful thought is this! and what a necessity does it impose on every one to search out his iniquities, and to humble himself for them in dust and ashese! — — —]

  II.      Circumspection and fear—

[“God will not judge according to appearance, but will judge righteous judgment.” If he saw only our outward actions, we might hope perhaps to find a favourable acceptance with him: but he discerns the motives and principles of our actions: he sees whether they flow from a regard to his authority;—whether they be done in the precise manner that his word requires;—and whether, in doing them, we seek the glory of his name. If we do the best things under the influence of a corrupt principle, they are no better in his sight than splendid sins — — — What self-examination then is requisite, to ascertain the secret springs of our actions, and to guard against the delusions which we are so prone to foster! — — —]

  III.      Consolation and hope—

[In seasons of temporal affliction, we may be ready to think that our state is altogether desperate. Under false accusations especially, we may be incapable of establishing our own innocence, and of vindicating our character from the vilest aspersionsi. But it is consoling to reflect, that “all things are naked and open before God:” and that he can, when-soever it shall seem good to him, extricate us from all the miseries that we either feel or fearl.

Under spiritual trouble also, O how consolatory is it to know, that God is thoroughly acquainted with the inmost desires of our souls: that if, on the one hand, he has seen our corruptions, he has, on the other hand, beheld our conflicts, and can bear witness to the ardour and sincerity of our exertions! — — — What a comfort is it to know, that he sees us striving after universal holiness, and plunging daily and hourly, as it were, into “the fountain that was opened for sin,” and relying, as the very chief of sinners, upon his covenanted mercy in Christ Jesus! — — — In this view, the most desponding soul may cast itself at the foot of the cross, and may say, “If I perish, I will perish here.”]

  ADDRESS—

[Endeavour to realize the thought of God’s presence with you, wherever you are; and to behold, as it were, the name of God inscribed on every place, “Thou, God, seest me” — — — Endeavour also to “set the Lord always before you,” and to order all your actions, words, and thoughts with a direct reference to his approbation in the future judgment — — —]

XXVII

CIRCUMCISION OF ABRAHAM

  Gen. 17:9, 10.

And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations. This is my covenant, which ye shall keep between me and you, and thy seed after thee; Every man-child among you shall be circumcised.

TO a Jewish auditory the subject before us would be so familiar, that it might be treated without any difficulty. But as it is otherwise with us, we shall wave every thing relative to the right of circumcision, and fix our attention upon the ends for which it was instituted. The writings of the New Testament, as well as of the Old, abound with references to this ordinance: and a just knowledge of its original design is necessary to a due understanding of the corresponding ordinance under the Christian dispensation. Let us then state to you,

  I.      What were the great ends of circumcision—

The importance attached to this rite under the Jewish dispensation clearly shews, that it was not a mere arbitrary imposition, but an ordinance fraught with instruction. It was imposed on Abraham and all his posterity,

  1.      As a seal of their privileges—

[Abraham had from the first believed the promises which God had given him relative to a numerous posterity, and to “that seed in particular, in whom all the nations of the earth were to be blessed:” and, in consequence of that faith, he was justified before God; or, to use the expressive language of Scripture, “his faith was counted to him for righteousness.” But when five and twenty years had elapsed, and it was more distinctly made known to him that the promised seed was to spring from Sarah, he had some pledges given him that God’s word, however improbable, should be fulfilled. His name was changed from Abram, which means high father; to Abraham, the high father of a multitude. His wife’s name also was changed, from Sarai, my princess, to Sarah, the princess of a multitude. Now also circumcision was enjoined on him and fill his posterity: and St. Paul expressly says, that it was “a seal of the righteousness of the faith which he had being yet uncircumcised.” To Abraham and his believing seed, this seal assured the certain enjoyment of “God as their God” and Portion for ever: but as administered to infants, it assured only that they should participate all the blessings of God’s covenant, as soon as ever they exercised the faith of Abraham, and “walked in his steps.” But towards all, it had the same force as a seal has when annexed to a covenant: it was God’s seal impressed on their fleshe, that he would fulfil to them all the promises which he had given.]

  2.      A memorial of their engagements—

[In the verse following our text, God calls circumcision “a token of the covenant between him and his people.” It was designed by God that his people should be separated from all the world, and that they should be constantly reminded of their engagements to him. When they submitted to that rite, whether it were in infancy or at an adult age, they were no longer to consider themselves as at their own disposal, but as dedicated to the service of their God. St. Paul, in reference to the scars and bruises with which his body had been covered in the service of his Lord, said, “I bear in my body the marks of the Lord Jesus.” The same language might with propriety be used by every Jew in reference to this sacred memorial: for, having in his own person the appointed sign of his relation to God, he must be continually reminded “whose he was, and whom he was bound to serve.”]

  3.      An emblem of their duties—

[We cannot doubt but that this painful rite was intended to represent the mortification of sin. The Scripture speaks much of the “putting off the whole body of sin;” “the crucifying of the flesh with the affections and lusts;” “the putting off the old man, and putting on the new:” which expressions exactly coincide with the chief intent of this ordinance: they shew, that we bring a corrupt nature into the world with us; and that it must be the labour of our lives to put away sin, both original and actual, both root and branch. Indeed St. Paul explains the ordinance in this way, and calls it “a putting off of the body of the sins of the flesh.” But there are also other expressions of Scripture which shew that this rite imported the highest degrees of sanctification and holiness. Moses repeatedly speaks of “the circumcising of the heart to love the Lord with all our heart and all our soul.” And the prophet Jeremiah’s language is singularly emphatic: “Circumcise yourselves to the Lord, and take away the foreskins of your heart, lest my fury come forth like fire, and burn that none can quench it.” From all these passages we learn, that the ordinance was figurative, and designed to instruct the Lord’s people in. the nature and extent of their duties towards him.]

This rite however being dropped, it will be proper to shew,

  II.      How those ends are attained under the Christian dispensation—

The rite of circumcision has been superseded by the rite of baptism, just as the passover has given way to the supper of our Lord. The dispensations being changed, a change was made of the two great ordinances which were adapted to Judaism; and others were introduced more immediately suited to Christianity. St. Paul, in reference to the ordinances which we are now comparing, distinctly draws the parallel; and shews that, though different in their nature, they were of precisely the same import: “In Christ,” says he, “ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”

Now in BAPTISM we have,

  1.      A seal of our privileges—

[When Christianity was first preached, the ordinance was principally administered to adults, because they alone were capable of that instruction which the Apostles were sent to convey. To them the baptismal rite was administered after they had believed in Christ, and after “their faith had been imputed to them for righteousness:” and to them it was, precisely what circumcision had been to Abraham, “a seal of the righteousness which they had being yet unbaptized.” It assured them, that they were “accepted in the Beloved;” that, “they had redemption through His blood, even the forgiveness of sins;” that “grace and glory should be given them;” and that while the inheritance of heaven was kept for them, they also should by the mighty power of God be preserved for it. But to their infant offspring the ordinance of baptism assured nothing more than an external right to these blessings, and a certainty of possessing them as soon as they believed. It was of the unbelieving and impenitent Jews that St. Paul said, “Theirs is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” This therefore must be understood of the title to these things which they enjoyed by means of their admission into covenant with God. The actual enjoyment of these things they could not have, till they became obedient to the commands of God. It is exactly in the same manner that our Church instructs children to say, that in their baptism they were made “members of Christ, children of God, and heirs of the kingdom of heaven.” They have a title to these privileges, as a woman has to the estate of her deceased husband, which yet she cannot legally possess, till she take out administration: so these cannot attain the actual enjoyment of their privileges, till they sue them out by believing.]

  2.      A memorial of our engagements—

[The effects of the baptismal water are not indeed long visible upon the body; but the name given to us at our baptism (emphatically called our Christian name) continues with us until death: and the name of the society into which we are introduced (that of Christians) is an indelible badge of our profession, and of the solemn engagements that we have entered into. It is worthy of observation that, when the sacred historian says, “They were called Christians first at Antioch,” he uses a word, which, with one only exception, always implies a divine appointment: and in the passage that we except, it may very properly be so interpretedn. Now, in this view of the subject, the divine appointment of the name Christian, to those who had before no right or title to it, is exactly equivalent to the change of Abram’s and of Sarai’s names: and in thus being brought to “name the name of Christ, we are taught to depart from all iniquity.” We can never recollect to what society we belong, or hear ourselves addressed by our Christian name, but we have a striking memorial, that “we are not our own; and that, having been bought with a price, we are bound to glorify God with our body and our spirit which are his.”]

  3.      An emblem of our duties—

[In our Catechism we are told that baptism is “an outward and visible sign of an inward and spiritual grace: “nor are we at any loss to declare what that grace is which it was intended to represent: the symbol is clear enough of itself; but it is explained by God himself; who informs us, that it is “not the putting off of the filth of the flesh, but the answer of a good conscience towards God.” In this, of course, the cleansing of ourselves from outward pollutions is intended: but there is also much more implied, even a life of entire devotedness to God: for thus it is said in another place; “We are buried with Christ by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” While our blessed Lord sojourned upon earth, he set us a perfect example of the divine life: but in his resurrection and ascension to heaven he left us, if I may so speak, a visible exhibition of our duty: he shewed us that it consists in “a death unto sin, and a new birth unto righteousness;” and in having “our conversation henceforth, as much as possible, in heaven.”]

  The INSTRUCTION which we would further suggest as arising from this subject, is comprised in two things. We learn from it,

  1.      Why infants ought to be baptized—

[The great argument for not baptizing infants is, that they are incapable of performing the duties of the Christian covenant, and therefore they ought not to have the seal of that covenant applied to them. Now if children had never been admitted into covenant with God at all, this argument would have had some weight. But under the Jewish dispensation they were admitted into covenant with God at eight days old; and the seal of that covenant was applied to them. Moreover, this was done by the absolute command of God; who ordered, that a contemner of this ordinance should be cut off from his people. This objection therefore can be of no validity under the Christian dispensation. It is further objected, that God does not particularly order children to be baptized. True, he does not; nor was it necessary that he should: for there was no change of the persons who were to be admitted into covenant with him, but only of the rite by which they were to be admitted. If there was to be a change of the persons as well as of the rite, we might well expect that he should have revealed his will to us respecting it. But there is not one syllable in the whole New Testament that will admit of any such construction: and if God has not deprived children of the honour and privilege of being admitted into covenant with him, who are We, that we should take it away from them? By thus robbing them of their privileges, we represent Jesus Christ as less merciful to children now, than he was to the children of Jewish parents: and we put an almost insurmountable obstacle in the way of the Jews; who, though convinced of the truth of Christianity, might justly keep back from embracing it, on account of their children; seeing that, while they remain Jews, their children are partakers of the covenant; but, when they become Christians, their children are cut off from all interest in it.

Some indeed are superstitiously anxious about the early administration of this ordinance to their children, as if their salvation entirely depended upon it. That it should not be needlessly delayed we grant: but the command to circumcise the children on the eighth day sufficiently shews, that the children who died under that age, did not perish for the mere want of that ordinance: and Christian parents may be equally assured, that, if their infants die before they have been initiated into the Christian covenant by baptism, the want of that ordinance will not at all affect their eternal welfare. It is the avowed contempt of the ordinance, and not the providential seclusion from it, that makes us objects of God’s displeasure.]

  2.      How baptized persons ought to live—

[Though this idea has been in part anticipated, it may very properly be repeated in our practical application of the subject. The persons whom we address, have all been devoted to God in their infancy. But have all remembered the obligations which their baptism entailed upon them? Have all experienced “the washing of regeneration, and the renewing of the Holy Ghost?” Are all walking worthy of Him into whose sacred name they have been baptized? Are not many at this hour still “uncircumcised in heart and ears?” If we be not conformed to the death and resurrection of Christ, to what purpose are we called Christians? We are told by St. Paul, that “he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” All this is true in reference to those who have been baptized. Our baptism is, in fact, no baptismt, if we be not washed from our “filthmess, both of flesh and spirit.” “Neither circumcision nor uncircumcision is any thing; but the keeping of the commandments of God.” St. Paul, in holy contempt and indignation, calls the ungodly Jews, “the concision,” as being unworthy of the name by which the more pious among them were designatedx. Let us know then, that even the heathen themselves are in a better state than we, if we “walk not worthy of our high vocation:” and that, if we would be Christians indeed, we must answer to the character given of them by the apostle; we must “worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.”]

XXVIII

SARAH REPROVED FOR HER UNBELIEF

  Gen. 18:13, 14.

And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the Lord? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

THERE is no time, no situation, no circumstance wherein We are not in danger of falling into sin. Whether we be in good company or in bad, we have need to be on our guard against the influence of our indwelling corruption. We may be engaged in the most sacred duties, and yet be assaulted by the most horrible temptations: we may be performing the kindest offices to others, or be receiving the most important instructions from them; and the things which in their own nature tended only to good, may through the depravity of our hearts become occasions of sin.

Abraham and Sarah were occupied in a way truly pleasing to God. The aged Patriarch, seeing three strangers at a distance, ran and invited them to his tent; and having brought them thither, gave immediate directions for their hospitable entertainment. He desired his wife to make ready some cakes; and ran himself and fetched a young calf from the herd; and, when it was dressed, he set it with butter and milk before them. In this he is proposed as a pattern to us; and we are told for our encouragement that “he entertained angels unawares.” No doubt, Sarah also performed her part with as much alacrity as Abraham himself: yet behold, the very kindness with which her hospitality was rewarded, called forth the latent evil of her heart; and occasioned her to commit a sin, which brought down upon her a severe rebuke.

We propose to consider,

  I.      The reproof given to Sarah—

Sarah, occupied in her domestic engagements, was not present while these illustrious strangers partook of the refreshment provided for them: but, being close at hand, she overheard the inquiries made after her, and the assurance given to Abraham that she should bear him a son. Not able to credit these tidings, she “laughed within herself.” But the Lord (for he was one of the guests in human shape) knew what passed in her heart, and testified his displeasure on account of it. In his reproof, we notice,

  1.      A just expostulation—

[Sin of every kind is unreasonable; but unbelief in particular: because it questions every perfection of the Deity, and contradicts all the records both of his providence and grace. However secret may be its actings, or however specious its appearances, God will not fail to notice and reprove it. Sarah might have said, that she had done nothing but what Abraham himself had done, the very last time that the divine purpose respecting a son had been announced to him: but though the external act of laughing was the same both in her and in him, the principle from which it sprang was widely different: Abraham’s was a laugh of admiration and joy; Sarah’s was a laugh of unbelief and distrust. But instead of attempting to extenuate her fault, she denied the fact altogether. Alas! how awfully prolific is sin! it never comes alone: it generally brings a multitude of others to justify or conceal it. But it is in vain to cover our iniquities: God sees through the cobweb veil, and will charge upon us the aggravated guilt which we thus foolishly contract. And sooner or later he will call every one of us to account, ‘Wherefore we did so or so?’ and especially, ‘Wherefore we disbelieved his word?’]

  2.      A convincing interrogatory—

[Unbelief has not respect so much to the veracity, as to the power of God. “He has given water indeed, but can he give bread also; can he provide flesh for his people?” Even Moses doubted how God could supply the Israelites with flesh in the wilderness, since it would require all the flocks and herds that they possessed, to feed them one single month. But God has given abundant evidence of his power, so that no apparent impossibilities ought at all to shake the steadfastness of our faith. Did he not form the universe out of nothing, by a simple act of his will? Did he not give laws to all the heavenly bodies; and does he not still preserve them in their orbits? Does he not also supply the wants of every living creature upon earth? Is he not moreover the true and proper Father of all who are born into the world, and especially “the Father of their spirits?” How absurd then was it to suppose, that her age, together with that of her husband, was any effectual obstacle to the accomplishment of God’s word? “Can any thing be too hard for the Lord?” One moment’s reflection on his omnipotence should banish unbelief from the heart for ever.]

  3.      A reiterated assurance—

[It is most humiliating to think what a necessity our unbelief imposes upon God to repeat and renew his promises to us: and the earnestness with which the promise so often given, is here repeated, shews the just displeasure which Sarah’s unbelief had excited in the bosom of her God. We cannot indeed but be filled with amazement that he did not rather say, ‘Since you treat my promises with profane derision, you shall never be made a partaker of them.’ But God well knows the weakness of the human heart; and therefore, in condescension to it, he has confirmed his promise with an oath, that we might have the fuller assurance, and the stronger consolation. It is thus that he tenderly reproved the church of old; “Why sayest thou, O Jacob, and speakest, O Israel, saying, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.” Were he to suffer our unbelief to make void His truth, no one of his promises would ever be fulfilled. But he has assured us that this shall not be the casee. If any thing will put to shame our unbelief, surely this must. Such tenderness cannot but prevail upon us more forcibly than ten thousand menaces.]

While we contemplate the reproof so long since administered, let us consider,

  II.      The instruction to be gathered from it—

In truth, it sets before us many an instructive lesson. Amongst many others, it teaches us,

  1.      What need we have to guard against the workings of unbelief—

[Sarah, fifteen years before, had betrayed her unbelief, in giving her servant Hagar into Abraham’s bosom, in order that she might obtain through her the child which she despaired of obtaining in her own person. She had waited ten years, and began to think, that the promise would fail, if she did not resort to such an expedient as this. And though she had been deservedly punished for her unbelief by the petulance and contempt of Hagar, and by the workings of envy and wrath in her own heart, yet she still yielded to the same evil principle as soon as a fresh occasion for its exercise arose. It is astonishing what deep root this malignant principle has taken in our fallen nature. From the moment that our first parents questioned the fulfilment of that word, “In the day that thou eatest thereof thou shalt surely die,” man has been prone to doubt the veracity of God. There is not a promise or a threatening, to which we do not find some objections, and some fancied ground for doubting its accomplishment. If we do not directly contradict the declarations of God, we still entertain a secret suspicion, that they will not be verified. But let us be on our guard: for though the sin of unbelief is but small in human estimation, it is exceedingly offensive to God, and will, if allowed to gain an entire ascendency over us, assuredly exclude us from his heavenly kingdom.]

  2.      How ready God is to mark the good that is in our actions, while he casts a veil over the evil with which it is accompanied—

[At the very time that Sarah yielded to unbelief, she exercised a reverential regard for her husband: and though our duty to man is certainly inferior to our duty to God, God has passed over in silence the unbelief she betrayed, and recorded with peculiar approbation the terms in which she spake of Abraham: “After I am waxed old, shall I have pleasure, my Lord being old also?” St. Peter, I say, records this, and proposes her as a pattern to all married women; saying, “In this manner in the old time the holy women who trusted in God adorned themselves, being in subjection to their own husbands; even as Sarah obeyed Abraham, calling him Lord.” We see in the Scriptures many instances wherein God has manifested the same condescension to his frail and sinful creatures. In the reproof which our blessed Lord gave to Peter, he acknowledged that he had a little faith, at the very time that he had been yielding to unbelieving fears. And because there was some good thing towards the Lord God of Israel in the heart of young Abijah, God was pleased to distinguish him from all the family of Jeroboam by giving to him a peaceful death, and an honourable interment. This is a great encouragement to us amidst all the weakness that we feel: and we may be assured that if, on the one hand, the evils of our heart will be disclosed, so, on the other hand, there is not a good purpose or inclination that shall not be made manifest, in order that every one may have his due proportion of praise from God.]

  3.      What a mercy it is to have our secret sins detected and reproved—

[From this time we hear no more of Sarah’s unbelief: on the contrary, the reproof given her on this occasion was effectual for the confirming and establishing her faith. In the account given of the most eminent Saints who were distinguished for their faith, Sarah herself is mentioned; and her faith is said to have been instrumental to the accomplishment of that very promise, which in the first instance she had disbelieved. And how many have found similar reason to bless God for the fidelity of their friends, or for the inward rebukes of their own conscience! Had their sin passed without notice, they had lived and died under its dominion: but by a timely discovery of it they have been led to repentance, and stirred up to the exercise of the virtue they had overlooked. Let us then “in any wise rebuke our brother, and not suffer sin upon him.” And let us be studious to improve the instructions we receive, that we may be radically amended by them, and “make our profiting appear unto all.”]

  4.      How essential to our best interests is a right knowledge of God—

[Had Sarah duly adverted to the omnipotence of God, she had escaped the shame and the reproof which her unbelief drew down upon her. And what is it that is really at the root of all our sin? Is it not an ignorance of God? If we duly considered how great he is, should we not be afraid to provoke his displeasure? If we reflected properly on his goodness, should we not be shamed into a sense of our duty? If we were mindful of his truth and faithfulness, should we not expect the certain completion of every word that he has ever spoken? We are told, that the Jews “would not have crucified the Lord of Glory if they had really known him:” in like manner we may say of every sin we commit, We should not have committed it, if we had known what a God we sinned against. Let us then endeavour to obtain just views of God, and of all his perfections. Let us not limit either his power or his grace: but knowing him to be “God Almighty, let us walk before him, and be perfect.”]

XXIX

ABRAHAM’S CARE OF HIS FAMILY

  Gen. 18:19.

I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.

WONDERFUL is the condescension of Almighty God. His attention to his own peculiar people surpasses almost the bounds of credibility. Who would think that He “whose ways are in the great deep” should yet so far humble himself as to “do nothing without first revealing his secret unto his servants the prophets!” He had in his righteous judgment determined to take signal vengeance on Sodom and Gomorrha for their horrible iniquities. But he had a favoured servant who was particularly interested in the fate of those cities; and he knew not how to proceed in the work of destruction until he had apprised him of his intention, and given him an opportunity of interceding for them: “The Lord said, Shall I hide from Abraham that thing which I do?” No; I will not: “for I know him,” how faithful he is in the discharge of all his duties to me: and since he so delights to honour me, I also will delight to honour him.

The duties, for the performance of which Abraham was so highly commended, were of a domestic nature: “I know him, that he will command his children and his household after him, that they keep the way of the Lord.” He eminently excelled in the observance of what may be called, family religion. And this being of such incalculable importance to the maintenance of piety in the world, I will propose him as an example to you; and with that view will shew,

  I.      The use we should make of influence—

Influence, of whatever kind it be, should be diligently improved;

  1.      To enforce the commands of God—

[Nothing should be of importance in our eyes in comparison of the honour of God. To uphold it should be our chief aim. The power given us, of whatever kind it be, is bestowed for this end. It is, in fact, God’s own power, delegated to us; and, so far as we possess it, we are responsible to him for the use of it. Magistrates are invested with it by him, and are therefore called “his Ministers” and Vicegerents upon earth. Masters in like manner bear his authority, and are his Representatives in the exercise of it. To encourage virtue, to repress vice, to enforce the observance of “justice and judgment,” and to make men “keep the way of the Lord,” this, I say, is the true end of authority, whether it be official or personal, civil or religious. In particular, every thing that dishonours God, no less than that which is injurious to society, must be opposed with determined vigour. The violation of the Sabbath, and all kinds of profaneness, must be discountenanced to the utmost: and all the maxims and habits of the world, as far as they are contrary to the commands of God, must be held up to decided reprehension. The Gospel too, which above all things most exalts the honour of God, must be patronized, inculcated, enforced. The utmost possible exertion should be made to diffuse the knowledge of a crucified Saviour, “in whom all the fulness of the Godhead dwells,” and “in whose face all the glory of the Godhead shines.” In a word, the legitimate use of power is, so to exercise it “that God in all things may be glorified through Christ Jesus.”]

  2.      To promote the best interests of men—

[Were this world our only state of existence, it would be sufficient so to use our authority as most to subserve the present happiness of mankind. But men are immortal beings; and their chief concern in this life is to prepare for a better. In this work then we should aid them to the utmost of our power. To this should all our instructions and exhortations tend. We should, as far as we are able, make known to them “the way of the Lord,” and especially the way in which they may find acceptance with Him in the last day. With this view we should enable, and indeed require, them to attend upon the ordinances of religion. We should inquire from time to time into their proficiency in divine knowledge, and their progress in the heavenly road. This is not the duty of Ministers only, but of all, according to their ability, and to the measure of influence which they possess. Parents should pay this attention to their children; and Masters to their servants, and apprentices. They should not be content to see those whom God has committed to their care prospering in a worldly view, but should be anxious for the good of their souls, praying for them, and praying with them, and using every effort for their eternal welfare. St. Paul speaks of his “power as given to him for edification:” and the same may be said of all influence whatever: it is a talent committed to us for the benefit of others: and we are not to hide it in a napkin, but to improve it for the good of all around us. Of course, the nearer any are to us, the stronger claim they have upon us for our exertions in their behalf: and hence our domestic duties are of primary obligation. But we are not to say in reference to any man, “Am I my brother’s keeper?” but to do him good in every way that we can, and to the utmost extent of our ability. As our blessed Lord did all imaginable good to the bodies of men, yet did not neglect their souls, so in relation to these more important duties we must say, “These ought we to do, and not to leave the other undone.”]

That we may be stirred up to exert our influence in this way, let us consider,

  II.      The benefit of using it aright—

This is great,

  1.      To those who exercise it—

[So Abraham found it: he was approved of his God, and had the most astonishing testimonies of Divine approbation given to him. ‘I know him,’ says God; ‘and he shall know that I know him. Go, ye my angels, and make known to him my purposes respecting Sodom and Gomorrha. He has a zeal for my honour, and a love for his fellow-creatures: go, give him an opportunity of exercising both. He has Relations too in Sodom: go and deliver them. This holy man shall never want a testimony of my love: I will fulfil to him in their utmost extent all the promises of my covenant.’

And shall any other person “give unto the Lord, and not be recompensed again?” The ungodly have indeed said, “What profit is there that we should serve him?” but he never gave occasion for such an impious charge. Say, ye who have endeavoured to live for His glory, has he not favoured you with his visits, and “lifted up upon you the light of his countenance?” Has he not shed abroad his love in your hearts, and “by the witness of his Spirit enabled you to cry, Abba, Father?” Yes, his promise to you is this; “Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him. I will be with him in trouble: I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation.” This, I say, is his promise to his faithful servants; and the whole of it shall be fulfilled to you in its season. “Faithful is He that hath called you; who also will do it.”]

  2.      To those over whom it is exercised—

[It is said, “Train up a child in the way he shall go, and when he is old he will not depart from it.” This is not to be understood as an universal truth: for it is in many instances contradicted by experience: but it is a general truth: and there is ample ground to hope for its accomplishment. At all events some benefit must accrue to those who are brought up in the fear of God. Innumerable evils, which under a different education would have been committed, are prevented; and good habits are, for a time at least, induced. And though afterwards the force of temptation may prevail to draw them aside from the good way, yet in a season of trouble they may be brought to reflection, and the seed long buried in the earth may spring up, and bring forth fruit to their eternal welfare. The prodigal son is no uncommon character. The advantages of a father’s house may be forgotten for a season; but in a day of adversity may be remembered, and be realized to an extent greater perhaps in proportion as they were before neglected and despised.]

That this subject may be more deeply impressed on our minds, let us PURSUE it,

  1.      In a way of inquiry—

[Are we, Brethren, “walking in the steps of our father Abraham?” Can God say respecting each of us, “I know him:” ‘I know his principle: he regards all that he possesses, his wisdom, his power, his wealth, his influence altogether, as a talent committed to him by me, to be improved for the good of others, and the glory of my name. I know his inclination: he has a zeal for my honour, and longs to be an instrument of exalting and magnifying my name: he has also a love to his fellow-creatures, and desires to benefit them in every possible way to the utmost of his power. I know his practice too: he calls his family together from day to day, to unite in worshipping and serving me. He catechises his children; he instructs his servants; he labours steadily and affectionately to guide them all into the way of peace. His heart is set upon these things: he enters into them as one who feels his responsibility, and has no wish but to approve himself to me, and to give up a good account of his stewardship at last.’

Say, Brethren, whether the heart-searching God can testify these things respecting you? Must he not rather, respecting many of you say, “I know him,” that he cares no more for the souls committed to him than he does for his flocks and herds, or for the cattle which are employed in his service? If only they are well, and subserve his interest, and do his work, it is all he is concerned about. Even his very children are not regarded by him as immortal beings: if they do but get forward in their respective callings, and prosper in relation to the present world, he is satisfied, and leaves all the rest to “time and chance.” Alas! alas! what an account will such persons have to give at the judgment-seat of Christ, when the Lord Jesus shall say to them, ‘Is this the way in which you dealt with the souls committed to you, the souls which I purchased with my own blood?’ Beloved, brethren, if ye are so unlike to Abraham in this world, do you think that you can be numbered amongst his children in the world to come? O judge yourselves, that ye may not be judged of the Lord in that great and fearful day.]

  2.      In a way of reproof—

[Surely this subject administers a severe reproof not only to those who never employ their influence at all for God, but those also who exert it only in a tame and timid ineffectual way.

Think, ye who have children, servants, apprentices, have ye no responsibility on their account? Has not God constituted you watchmen to give them warning of their subtle enemy, and to shew them how they are to escape from his assaults? And, if they perish through your neglect, shall not their blood be required at your hands? Did God intrust them to you for your comfort and advancement only, and not at all for their benefit? And the many Sabbaths which he has given you to be improved for them, shall not a fearful account be given of them also? Is it pleasing to Him, think you, that you suffer the ordinances of divine worship to be neglected by them, and the Sabbaths to be wasted in idle vanities, instead of being employed by them and you for their welfare?

But perhaps you will say, ‘I do occasionally give them good advice.’ What is that? Abraham did not satisfy himself with giving good advice to his children and his household, but “commanded them:” he maintained authority in his family, and exercised that authority for God. And thus should you do also. Eli could say to his sons, “Nay, my sons, this is no good report that I hear of you: ye make the Lord’s people to transgress.” He even went further, and reminded them of the day of judgment: “If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?” But was this all that his situation called for? No: he should have “commanded them,” and have thrust them out from the priestly office, if they did not obey his injunctions: and because he neglected to do this, God sent him a message that “made the ears of all that heard it to tingle.” And some awful message shall you also have, if you neglect to employ for God the authority you have received from God: for “them that honour him he will honour; and those who despise him shall be lightly esteemed.”]

  3.      In a way of encouragement—

[True it is, that though you may command, you cannot ensure obedience to your commands: and notwithstanding your utmost care, there may be much amiss among those who are under your control. In Abraham’s family there was a mocking Ishmael, in Isaac’s a profane Esau, and in Jacob’s many a sinful character. But still, if you fail in many instances, and succeed in only one, will not one soul repay you for all your trouble? — — — The testimony of your own conscience too, confirmed by the witness of God’s Spirit—is this no recompence? Will not this amply repay every effort you can make, even though you should never succeed in one single instance? Reflect too on the testimony which God himself will give you in the last day: “I know him:” I know how he persevered under the most discouraging circumstances: I know the battles he fought for me: I know the contempt he endured for me: but he was determined to persevere: and “he was faithful unto death: and therefore I award to him a crown of life.” Say, Brethren, is there not enough in such a prospect as this to carry you forward, though your difficulties were ten thousand times greater than they are? Say not, ‘I am not able to conduct family worship, and to instruct my family.’ If this be the case, as doubtless in many instances it is, are there not helps sufficient to be obtained from books of instruction and from forms of prayer? Do your best; and beg of God to bless your endeavours: and you shall not labour in vain nor run in vain: for “out of the mouth of babes and sucklings God will ordain strength, and perfect praise.”]

XXX

ABRAHAM’S INTERCESSION FOR SODOM

  Gen. 18: 32.

And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.

THE selection of this chapter as one of the Lessons for this day intimates, that the doctrine of a Trinity of persons in the Godhead derives some confirmation from it. That one of these strangers who visited Abraham in the likeness of men, was God, cannot admit of any doubt: for He is called The LORD, that is Jehovah, above ten times in this and the following chapter; and Abraham’s address to him clearly shews, that he knew him to be God. Moreover there is reason to think that it was the Second Person in the Trinity, who thus conversed with Abraham; because Abraham calls him “the Judge of all the earth.” Now “the Father judgeth no man; but hath committed all judgment to the Son:” and therefore we conclude, that this was not God the Father, but God the Son. But it is by no means clear that the other two strangers were the other Persons in the Trinity. Many of the ancients indeed thought they were so; and there is some foundation for their opinion: for Lot addressed them in terms which seem more properly applicable to God than to angels; “Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life.” And one of the angels (for so those two are calledc) answered him in language almost too exalted for a creature to use, “See, I have accepted thee concerning this thing.” But if we consider the peculiar nature and extent of their commission, we may account for the use of this language without supposing either of them to be God. And indeed there is clear evidence that they were only angels, attendant on the Son of God, and sent by him; for they themselves say, “The Lord hath sent us to destroy Sodom.” Nevertheless, if we admit, as we must, that the person who is here so frequently called Jehovah, was God the Son (for no man hath seen the Father at any timef), the chapter clearly marks a plurality of persons in the Godhead; and therefore is properly read on this day, when the Trinity in Unity is the peculiar subject to which our attention is called.

To Him, even to our adorable Emmanuel, did Abraham address his intercession on behalf of Sodom and Gomorrha: an intercession the most instructive of all that are recorded in the sacred volume. When Abraham understood that this divine Person with his attendant angels was come to destroy those wicked cities, he entreated that, if fifty righteous persons could be found in them, the wicked might be spared for their sake. Having prevailed thus far, he in five successive petitions reduced the number to ten, and obtained a promise that if only ten could be found, the rest should be spared for their sake. What an astonishing idea does this give us of GOD’S REGARD FOR HIS PEOPLE!

Let us observe,

  I.      How dear to Him are their persons!

We forbear to notice the honourable appellations which he gives them (as his jewels, his peculiar treasure, &c.) or the great and precious promises made to them, or the blessings of grace bestowed upon them: we shall confine our attention solely to the interpositions of his providence in their behalf: because it is in that view only that they are noticed in the text. But in marking God’s kindness to them, we shall notice it as manifested,

  1.      To them personally—

[We cannot conceive any thing so great, but God has actually done it for his people.

He has controlled the elements. The earth has opened at his command to maintain the authority of his chosen prophet, and to swallow up his insolent competitors. The air has raised itself into tempests, and shot forth its lightnings, and shaken the foundations of the earth, with its thunders, in order to punish the enemies of his people, or vindicate their injured honouri. Fire also has suspended its destructive energies, in order to defeat the persecuting rage of a tyrant, and rescue from his hands the children of oppression. Nor has the water been backward to obey his will, when any signal benefit was to be conveyed to his favourite people. It has repeatedly stood as a wall, to open an avenue for them through the rivers, and through the seam.

God has compelled all classes of the brute creation also to consult their benefit. The birds, though of the most voracious kind, have served up the stated meals of bread and meat to his prophet in a time of dearth and necessity. The beasts, though fierce and hunger-bitten, have shut their mouths before the saint, whom they were invited to destroy. The fishes have swallowed up a drowning prophet, to discharge him again in safety upon the dry land; or taken into their mouth a bait unsuited to their appetite, that the Saviour in his humiliation might be enabled to pay his tax. The insects too have united their irresistible efforts to punish a proud and cruel nation, and to assert the liberties of God’s oppressed people.

We may add also, that even the heavenly bodies have been overruled by God for the purpose of aiding, or comforting, or honouring those who were dear to him. The sun and moon stood still for the space of a whole day, to witness the triumphs of his chosen servants. “The stars in their courses fought against Siserat.” And the shadow on the sun-dial of Ahaz returned ten degrees, that a pious and afflicted monarch might be assured of the deliverance which his soul desired.

How dear to God must they be to whom the whole creation is thus made subservient, and for whose benefit the government of the universe is administered!]

  2.      To others for their sake—

[For their sakes blessings have been imparted to the undeserving, and judgments averted from the wicked. For Jacob’s sake God multiplied the flocks of Laban; and from respect to Joseph he prospered the house of Potiphary. If ten righteous could have been found in Sodom, the impending destruction would have been turned from all the cities of the plain: and notwithstanding the extreme wickedness of its inhabitants, the city of Zoar was exempted from the common fate, at the intercession of Lota; nor could the storm be poured out upon Sodom, till Lot was placed beyond its reach. The mercy shewn to a whole ship’s company on account of Paul, deserves peculiar notice. There were 276 souls on board: the storm was so violent that there was no hope left for their preservation; they were just ready to be swallowed up in the tempestuous waves. But there was one saint on board; a saint, hated of men, but beloved of God: and for his sake the whole were preserved from death, and not a hair of their heads suffered to perish. When God was about to send the Jews into captivity, he told them, that if they could find one righteous man in Jerusalem, he would spare them alld: and after he had inflicted his judgments upon them, he assigned as his reason for it, that not one had been found to stand in the gap, and to intercede for them. After the murder of the Messiah, the Jewish nation was devoted to utter destruction: but when the days of vengeance came, “they were shortened for the elect’s sake;” yea, it was out of respect to them alone that there was not an utter excision of the whole human race.

What stronger proofs can be given of God’s love to his chosen people?]

But we shall have a further insight into this subject, if we consider,

  I.      How acceptable are their prayers!

Who can contemplate one single individual interceding, as Abraham did, for all the cities of the plain, and not admire the condescension of God to his praying people? He has heard and answered them, for whomsoever they made their supplications; whether,

  1.      For themselves—

[No limits whatever, except those which were necessarily fixed by a concern for his own honour, have been assigned by God to the exercise of his own grace in answer to his people’s prayers. God has said to them, “Open thy mouth wide, and I will fill it:” “Ye shall ask what ye will, and it shall be done unto you.” Agreeably to these promises he has done for them not only what they have asked, but exceeding abundantly above their most sanguine hopes. The prayer of Jonah ascended up even from the bottom of the sea, and brought him a deliverance unprecedented in the annals of the world. The situation of the Canaanitish woman may be considered in some respects still more desperate, because her request had been repeatedly refused: but by persisting in her supplications she obtained the desire of her heart. No kind of blessing has ever been denied to the prayer of faith. David sought information whether the men of Keliah would betray him; and God told him that they wouldh. He desired direction, when and in what manner he should attack the Philistine armies: and God pointed out to him the precise time and place for making his attack successfully. Thus also when they have implored mercy after the most heinous transgressions, God has shewn the same readiness to hear and answer their requestsk. “He has never said to any of them, Seek ye my face in vain.”

  2.      For each other—

[Mutual intercession is a duty which has been expressly enjoined, and to which we have been encouraged by the most signal tokens of God’s acceptance. The deliverance vouchsafed to Peter deserves particular attention. He was secured in prison with all the care that human foresight could devise.

He was chained between two soldiers, and guarded by many others. Prayer was made for him by the church; but apparently to no purpose. The day appointed for his execution was almost arrived. But at midnight God returned an answer; an answer which as much surprised the suppliants, as it confounded their enemies: his chains fell off, the iron gates opened to him of their own accord, and his adversaries were put to shame. It was from a full persuasion of the efficacy of intercession, that St. Paul was so earnest in requesting the prayers of others for himm, and that he was so unwearied in his prayers for them. And it is particularly in reference to intercession for the saints, that St. James says, “The effectual fervent prayer of a righteous man availeth much.”]

  3.      For the ungodly—

[The iniquities of a nation may indeed arrive at such a height, that if Noah, Daniel, and Job were in it, those holy men should not prevail, except for the preservation of themselves. But the instances wherein God has heard prayer on behalf of the ungodly are very numerous, and very encouraging. How speedily did the supplications of Amos remove the threatened judgment from his country! And how irresistible, if we may so speak, were the intercessions of Moses! God had determined to execute vengeance on his people for making and worshipping the golden calf. He therefore, fearing, as it were, that Moses would interpose in their behalf, and prevent the execution of his purpose, said to him, “Let me alone, that my wrath may wax hot against them, and that I may consume them;” that is, ‘If thou intercedest for them, thou wilt bind my hands; therefore let me alone, that I may inflict upon them the judgments they have deserved.’ But Moses would not “let him alone:” he instantly “besought the Lord,” and, as it were, prevailed against him: for “the Lord repented of the evil which he had thought to do unto his people.”

While in such instances as these we contemplate the condescension of our God, we cannot fail to notice the love which he bears to his chosen people, and the peculiar delight which he feels in hearing and answering their prayers.]

  OBSERVE,

  1.      What blessings are God’s people in the places where they live!

[Our blessed Lord represents them as “the lights of the world,” and “the salt of the earth;” because, without them, the world would be immersed in total darkness, and speedily become one mass of corruption. Little do the world think how much they are indebted to the saints. They are ready to traduce the characters of God’s people, and to represent them as “the troublers of Israel:” but, were they viewed aright, they would be considered rather as “the shields of the earth,” who ward off from it the judgments of the Almighty. Only let us duly notice the tokens which God has given them of his regard, and the mercy he has shewn to others for their sake, and we shall know how to appreciate their value, and ardently pray for their increase in the earth.]

  2.      What encouragement have the ungodly to pray for themselves!

[Has God shewn himself so willing to hear the prayers of a single individual in the behalf of populous cities, and will he not hear the prayers of individuals for themselves? Never from the foundation of the world has he rejected the petitions of a real penitent: nor, as we have before observed, has he prescribed any limits to our petitions for spiritual blessings. “The Lord will not be angry,” however frequently we renew, or however largely we extend, our supplications: “If we ask, we shall have; if we seek, we shall find;” yea, if we ask for all the glory of heaven, it shall be given to us. O that men were duly sensible of the privilege of prayer! and that they would plead for mercy while yet a throne of grace is open to them!]

  3.      How diligently should the godly improve their interest in the behalf of others!

[We can scarcely conceive a person so obdurate, but that if, by speaking to another, he could obtain health for the sick, and relief for the indigent, he would avail himself of such an opportunity to benefit his fellow-creatures. Yet is there amongst us a lamentable backwardness to the work of intercession, notwithstanding our almighty Friend is at all times accessible, and the blessings which he will bestow are infinitely greater than words can express. O let all of us stir up ourselves to this blessed work! Let us consider how much we ourselves need the prayers of others; and let a sense of our own necessities stimulate us to “labour fervently in prayer” for others. We are sure at least that, if we prevail not for them, we shall bring down a blessing upon our souls, and “our prayer shall return into our own bosoms.” Let us consider also that to neglect to pray for others, is to sin against our God; and that, if we have no heart to sigh and cry for the abominations or the miseries of others, we have great reason to fear and tremble for ourselvest.]

XXXI

LOT DELIVERED OUT OF SODOM

  Gen. 19:17.

And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.

IT is extremely profitable to observe how ready God is to honour those who honour him. Lot had been a very distinguished character in Sodom. He had seen and heard with much concern the iniquities that were committed by those around him: “he had vexed his righteous soul with their unlawful deeds from day to day;” and had set them a pattern of piety and virtue. Nor was he inattentive to the welfare of strangers: he was ready at all times to exercise the rights of hospitality, and to shew to others the same liberality which he would wish to meet with at their hands. Indeed his sense of honour in this respect carried him beyond the bounds of prudence or propriety: for when he was protecting his guests from the assaults of those who would have injured them, he even preferred the sacrificing of his daughters, to the suffering of the laws of hospitality to be so grossly violated. That he erred in this matter, we have no doubt; because he had no right to commit one sin in order to prevent another. But he meant well: and probably was so agitated with fear and horror, as scarcely to be aware of the impropriety of his proposal. His zeal for God, and his attention to his guests, were well rewarded. He was informed that the persons whom he had received under his roof were angels in human shape; that they were sent to destroy the cities of the plain; and that they were commissioned to rescue him and his family from the common ruin. In what manner they executed their commission, we may judge from the urgent advice which they gave him in our text; and which we shall consider,

  I.      As given to Lot—

If we consider the circumstances of Lot, the advice given him was,

  1.      Most salutary—

[The measure of this people’s iniquities was now full: and God had determined utterly to destroy them. This determination had already been announced to Lot; and he had been sent to his friends and relatives to declare it to them; though, alas! they had only treated his message with contempt and derision. His own mind indeed was convinced that the wrath of God would fall upon those devoted cities: but yet he was disposed to linger, and defer his flight. Whether he felt regret at leaving so many relatives behind him, or was grieved at the thought of losing all his substance, or had an idea that some time would elapse before the threatened judgments should be inflicted, he was not sufficiently earnest to escape the impending danger. The angels therefore took him and his wife and daughters by the hand, and led them forth without the city; and gave them the counsel which is contained in the text.

The time for executing vengeance was just at hand—There was no safety but in flight; nor any refuge but that which God had appointed—A little longer delay would prove fatal to them all—Though they were out of Sodom, they were at a considerable distance from the mountain—To reach it, required their utmost exertions: it became them therefore to strain every nerve in order to secure the proffered mercy—

To promote this was the direct tendency of the advice: so suited was it to their condition, and so conducive to their welfare.]

  2.      Most benevolent—

[It is obvious that the extreme earnestness expressed by the angels, together with the whole tenour of their advice, was exceedingly alarming. It was calculated to inspire Lot himself with terror, and to extinguish in the weaker females all the powers of reason and reflection. But shall we therefore say that these divine Monitors were impertinently officious, or needlessly severe? Suppose that, having received a commission to warn Lot, they had yielded to a mistaken tenderness, and forborne to alarm his fears: suppose they had gently admonished him of his danger, and suggested the expediency of providing against it: suppose that, when they saw him lingering, and knew that one hour’s delay would involve him and his family in the common ruin, they had contented themselves with hinting in a distant manner that more expedition would be desirable: would such conduct have become them? Would they have acted the part of friends? Yea, would they not have been awfully responsible to God for their unfaithfulness, and been really chargeable with the death of all the family? Assuredly, the more faithful and earnest they were in the discharge of their duty, the more real benevolence they exercised: nor could they have displayed their love in any better way, than by seizing hold of them to quicken their pace, and urging them by the most powerful considerations to secure their own safety.]

We shall not depart from the real scope of the advice, if we regard it,

  II.      As applicable to ourselves—

Our condition is certainly very similar to Lot’s—

[God has declared that he will destroy the whole world of the ungodly, as soon as ever they shall have filled up the measure of their iniquities: and the judgments that he will execute upon them were typified by those that were inflicted upon Sodom. “The cities of the plain were set forth for an example, suffering the vengeance of eternal fire.” And it is doubtless in reference to the destruction with which they were visited, that the place of torment is described as “a lake that burneth with fire and brimstoneb” But there is a place of refuge provided for us; a mountain where no storms can assail us, no judgments ever hurt us. This refuge is the Lord Jesus Christ; “whose name is a strong tower, to which the righteous runneth and is safe.” On the other hand, there is no salvation for us, unless we flee to him. While we continue of the world, we must take our portion with the world: we must “come out of it, if we would not be partakers of its plagues.” We must “bear our testimony against it, that its ways are evil,” and must in the whole of our spirit and conduct be separate from itd.]

The same advice therefore is proper for us, as for him—

[Two things are indispensably necessary for us, if we would enjoy the benefits which God has offered us in his Gospel; and these are personal exertion and persevering diligence.

It had been declared to Lot, that the threatened destruction could not be executed till he should have arrived at the place provided for him. But could he therefore say, I am in no danger; I may take my leisure; I may leave myself in God’s hands? Surely if he had acted in so presumptuous a manner, he would have perished with the ungodly multitude. When he had come out of Sodom, his exertions were no less necessary than before. He must flee to the mountain: he must escape as for his life: he must not delay a moment, lest he should be consumed. Thus it is with us. We cannot say, God has sent his only dear Son to save me, and therefore I have nothing to do: we must rather say, God has offered to have mercy on me, and therefore I must “work out my salvation with fear and trembling.” To found our hopes upon the secret purposes of God, would be to delude ourselves, and to ensure our eternal ruin. We might as well hope to win a race without running, or to gain a battle without fighting, as to get to heaven without personal exertion. We must seek; yea not only seek, but strive, to enter in at the strait gate, if ever we would find admittance into it.

Nor will it avail us any thing to put forth our strength to the uttermost, unless we maintain a constant, vigorous, persevering diligence in the course that we have begun. Lot’s wife was a partner of his flight, but not of his preservation: for she looked back, and was therefore made a lasting monument of God’s displeasure. And if Lot himself had remitted his endeavours, he also would have perished in like manner. We may “run well for a season, and yet be hindered:” we may “begin in the spirit, and yet end in the flesh:” we may “escape the pollutions of the world, and yet be again entangled therein, and overcome.” We may come out of Egypt, and yet never reach the promised land. It is not he who begins well, but “he that endureth unto the end, that shall be saved.” “If we put our hand to the plough, and look back, we are not fit for the kingdom, of heaven.”]

  ADDRESS,

  1.      Those who are at ease in Sodom—

[We would not willingly speak reproachful words, or address you in terms that are needlessly offensive: but we are sanctioned by the prophet Isaiah in saying, “Hear the word of the Lord, ye Rulers of Sodom, and ye people of Gomorrha.” We bless our God that the abomination referred to in the context, is held in universal abhorrence; and that the very thought of it excites as general indignation amongst us, as it did in Sodom a general concurrence and approbationh. But in all other respects those wicked cities are a glass wherein we may behold ourselves. “This,” says the prophet, “was the iniquity of thy sister Sodom; pride, fulness of bread, and abundance of idleness was in her.” And what can be conceived more characteristic of our state? Our pride, our luxury, our love of ease are not a whit inferior to theirs. Again, our Lord says, “As it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all; even thus shall it be in the day when the Son of Man shall be revealed:” and let me ask whether it is not so at this day? We are attending to our temporal concerns, our cares and pleasures, with avidity: but notwithstanding we are warned continually of our guilt and danger, how backward are we to flee from the wrath to come! Know ye then that the wrath of God is about to be poured out upon you: and that if ye flee not with all earnestness to the Lord Jesus Christ, ye must inevitably and eternally perish. Perhaps in warning you thus we appear “as persons who mock,” or, at best, as needlessly harsh and severe: but we affirm, that what we speak will soon be found true; and that in discharging our duty thus, we perform an office worthy of an angel. We believe God’s denunciations, and therefore we speak: and if we should “speak smooth things to you, and prophesy deceits,” we should prove your bitterest enemies. In this urgent matter, concealment is treachery, and fidelity is love. Arise then, every one of you; and “escape for your lives.”]

  2.      Those who are lingering, and deferring their flight—

[Many, we doubt not, are convinced of the necessity of taking refuge in Christ, yet are so immersed in worldly cares or pleasures that they know not how to commence their heavenly course. They think that a more convenient season will present itself; and that they shall carry their purposes into effect before the day of vengeance shall arrive. But how many have grown grey with age, while their convictions have led to nothing but abortive wishes and ineffectual resolutions! And how many have been overtaken with the storm, while they were thinking and intending to escape from it! There are indeed many, who have come out of Sodom so as no longer to participate in its grosser abominations; and are, in profession at least, advancing to the place of refuge; while yet in their hearts they are attached to the things that they have renounced. To such persons we would say, with our blessed Lord, “Remember Lot’s wife.” She looked back, while she was following her husband’s steps. We inquire not what her motives were; it is sufficient, she looked back; and for that she was struck dead upon the spot; for that she was made a monument to all future ages, to assure us, that if our heart be in Sodom, we shall perish like Sodom: whatever be our professions, or whatever our progress, if our heart be not right with God, “we shall take our portion in the lake of fire and brimstone, which is the second death.” “Make haste then, and delay not, to keep God’s commandmentso,” and to “lay hold on eternal life.” Rest not in any purposes, professions, or attainments. Turn not back even in thought: but “forgetting what is behind, press forward toward that which is before.” It will be time enough to “rest from your labours,” when you are got safe to heaven.]

  3.      Those who are daily running in the way prescribed—

[Faint not, dearly Beloved, “neither be weary in well doing.” For your encouragement you are told to regard Lot’s deliverance as a proof, that “God knoweth how to deliver the godly out of temptations, as well as to reserve the ungodly for punishment.” Whatever difficulties therefore you have to encounter, fear not. And do not unbelievingly wish that your way were shorter than God has appointed it. This was Lot’s weakness and folly. God did indeed graciously condescend to his request; and spared Zoar for his sake: but his unbelief was punished, not only in the fears which harassed him in Zoar, but in the awful dereliction that he afterwards experienced. From this time we hear nothing of him except his drunkenness and incest: and, if St. Peter had not given us reason to believe that he became truly penitent, we should have had ground to apprehend that he was, after all, an outcast from heaven. Plead not then for any other refuge, or for the indulgence of any sin. Say not of any thing that God has proscribed, “Is it not a little one?” A little one it may be in comparison of others; but, whether little or great, it must be renounced: we must abandon for ever our connexion with it, and let our regards terminate in God alone.

But let not those who are hastening towards heaven, be contented to go alone: let them seek to take all they can along with them. Let them exert their influence to the uttermost over all their friends and connexions, in order that they may be instrumental to their salvation also. Let them especially manifest their conjugal and parental affection in this way. Yet if, after all, they be derided as visionaries by some, and be forsaken in their progress by others, let them not for one moment intermit their diligence in the preservation of their own souls. If their labours prove effectual only to one or two, it will be a rich consolation to them in the day of judgment, that, though many who were once dear to them have reaped the fruits of their supineness, there are others for whom they have “not laboured in vain, nor run in vain.”]

XXXII

ABRAHAM REPROVED FOR DENYING HIS WIFE

  Gen. 20:9.

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great tin? thou hast done deeds unto me that ought not to be done.

WE admire the fidelity of Scripture history. There is not a saint, however eminent, but his faults are reported as faithfully as his virtues. And we are constrained to acknowledge, that the best of men, when they come into temptation, are weak and fallible as others, if they be not succoured from above. We are habituated to behold Abraham as a burning and shining light: but now we are called to view him under an eclipse. We see the father of the faithful drawing upon himself a just rebuke, and that too, not for some slight defect in his obedience, but for a great and heinous transgression. It will afford us a salutary lesson to consider,

  I.      The offence which Abraham committed—

He was guilty of dissimulation in calling Sarah his sister, when she was in reality his wife. It is true, she was also his sister, in the same sense that Lot was his brother; she was his niece, the daughter of Haran, who was his brother by the father’s side. But was there nothing wrong in this concealment? We do not hesitate to declare, that it was a very grievous sin. Consider,

  1.      The principle from which it sprang—

[He had been called out from his country to sojourn in a strange land: and, depending upon God for direction and support, “he went forth, not knowing whither he went.” For the space of twenty-five years he had experienced the faithfulness and loving-kindness of his God. And he had recently received the most express promises that he should have a son by Sarah, who should be the progenitor of the Messiah. Yet behold, when he comes to Gerar, a city of the Philistines, he is afraid that the people will kill him, in order to gain possession of his wife, who, though ninety years of age, still retained a considerable measure of her former beauty: and, in order to secure himself, he has recourse to this expedient of denying his wife. But was not God still able to protect him? or could the Philistines touch an hair of his head without God’s permission? In what had God failed him, that now at this time he should begin to doubt his faithfulness or power? It was the limiting of these perfections that in after ages brought down upon the whole nation of Israel the heaviest judgments: and it could not but greatly aggravate the offence of Abraham in the present instance.]

  2.      Its natural and necessary tendency—

[We shudder while we contemplate the tendency of this shameful expedient. It was calculated to ensnare the people among whom he sojourned; while it exposed the virtue of Sarah to the extremest hazard. Had she been acknowledged for Abraham’s wife, every one would have known the unlawfulness of entertaining a desire after her, and would have abstained from shewing her any undue attention, or from cherishing in his bosom an inclination towards her. But when she passed for an unmarried woman, every one was at liberty to insinuate himself into her affections, and to seek to the uttermost an honourable connexion with her. The event indeed shews what might reasonably have been expected from such a plot. What other catastrophe could well be looked for? Terrible as it might have proved, both to her and to Abimelech. it was no other than the natural consequence of the deceit which was practised.

But what was its aspect and tendency with respect to the Messiah? We tremble to relate. Surely the whole human race combined could not have devised or executed any thing more injurious to his honour. It was but just before, perhaps a week or two, that God had promised to Abraham, that within the year he should have a son by Sarah. Suppose then that matters had proceeded according to Abimelech’s intention, and that God had not miraculously interposed to prevent the execution of his purpose, it would have remained a doubt at this moment whether the promises were ever fulfilled to Abraham, and whether the Messiah did indeed descend from his loins. Consequently, the covenant made with Abraham, and all the promises made to him and his seed, would be left in an awful uncertainty. If it would have been criminal in Abraham and Sarah to concert such a plan under any circumstances whatever, how much more criminal was it to do so under the peculiar circumstances in which they then were!]

  3.      Its having been before practised by him, and reproved—

[Had the Philistines come suddenly upon Abraham, and threatened to put him to death for his wife’s sake, we should the less have wondered that they were prevailed upon to conceal their relation to each other. But he had committed this same offence many years before; and had thereby ensnared Pharaoh king of Egypt; nor was he then delivered without a divine interposition, and a just rebuke from the injured monarch. Surely he ought to have profited by past experience: he should have been sensible of the evil of such a proceeding; and, having been once rescued, as it were by a miracle, he should never have subjected himself again to such danger, reproach. and infamy. The repetition of so heinous a crime, after such a warning and such a deliverance, increased its malignity an hundred-fold.]

If we consider the offence of Abraham in this complicated view, we shall not wonder at,

  II.      The rebuke given him on account of it—

Abimelech. admonished by God in a dream to restore Abraham his wife, sent for him, and reproved him for the imposition he had practised. In this rebuke we observe,

  1.       Much that was disgraceful to Abraham—

[It was no little disgrace that Abraham, a saint, a prophet of the most high God, should be reproved at all by a heathen: but, when we reflect how much occasion he had given for the reproof, it was disgraceful indeed.

The uncharitableness which he had manifested was very dishonourable to his character. He had indeed just heard of the horrible impiety of Sodom; and he concluded perhaps, that if a whole city so virulently assaulted Lot for the purpose of gratifying their diabolical inclinations with the men that were his guests, much more would some individual be found in Gerar to destroy him, for the purpose of gaining access to a female that was so renowned for her beauty. Glad should we be to offer this excuse for him: but he had before acted in the same manner without any such considerations to influence his conduct; and therefore we cannot lay any material stress on this recent occurrence. But supposing he had been actuated by such reflections, what right had he to judge so harshly of a people whom he did not know? Abimelech justly asked him, “What sawest thou that thou hast done this thing?” He had no other grounds than mere surmise: “I thought, Surely the fear of God is not in this place.” But why should he think so? Could not that God who had brought him out from an idolatrous country, and preserved Lot and Melchizedec in the midst of the most abandoned people, have some “hidden ones” in Gerar also? Or, supposing that there were none who truly feared God, must they therefore be so impious as to murder him in order to possess his wife? It is a fact, that many who are not truly religious, have as high a sense of honour, and as great an abhorrence of atrocious crimes, as any converted man can feel: and therefore the reproach which he so unjustifiably cast on them, returned deservedly upon his own head.

In what a disgraceful manner too was his wife restored to his hands! How must he blush to be told, that he who should have been her protector, had been her tempter; that, in fact, he had put a price upon her virtue; and that, instead of being willing, as he ought to have been, to die in her defence, he had sacrificed her honour to his own groundless fears. It must not be forgotten, that Sarah was actually given up to Abimelech. and that Abraham had forborne to claim her: so that he was answerable, not only for the consequences that did ensue, but for those also which. according to the common course of things, were to be expected.

Further, in what light must he appear to himself and all around him, when he was informed, that he had brought on Abimelech and all his household some very severe judgments, and had actually exposed them all to instantaneous death! What Abimelech had done, “he had done in the integrity of his heart:” and, if he and all his family had died for it,, Abraham would have been the sole author of their ruin.

We need add no more to the humiliating picture that has been exhibited. Methinks we see Abraham before our eyes ashamed to lift up his head, and with deepest penitence accepting the punishment of his iniquity.]

  2.      Much that was honourable to Abimelech—

[If we were to judge from this portion of sacred history, we should be ready to think that Abraham had been the heathen, and Abimelech the prophet of the Lord. In the reproof this offended king administered, he was a most eminent pattern of moderation, of equity, and of virtue,

Considering what injury he had sustained, it is truly wonderful that he should express himself with such mildness and composure. The occasion would almost have justified the bitterest reproaches: and it might well be expected that Abimelech would cast reflections on his religion; condemning that as worthless, or him as hypocritical. But not one reproachful word escaped his lips. The only word that has at all that aspect, is the gentle sarcasm in his address to Sarah; “I have given thy brother a thousand pieces of silver;” admonishing her thereby no more to call him by that deceitful name.

On restoring Sarah to her husband, he endeavoured to make all possible reparation for the evil which he had unwittingly committed. He loaded Abraham with presents, and permitted him to dwell in any part of his dominions; and gave him a thousand pieces of silver to purchase veils for Sarah and her attendants, that they might no longer tempt his subjects by their beauty.

Finally, we cannot but admire the utter abhorrence which this heathen prince expressed of a sin, which is too lightly regarded by the generality of those who call themselves Christians. It is observable that he never once complained of the punishment which he and his family had suffered, nor of the danger to which they had been exposed, but only of their seduction into sin. He considered this as the greatest injury that could have been done to him: and inquired what he had done to provoke Abraham to the commission of it: “What have I offended thee, that thou hast brought on me and my kingdom a great sin?” Surely a more striking refutation of Abraham’s sentiments concerning him it was not in the power of language to express.]

  On this subject we would found “a word of EXHORTATION”—

  1.      Shun every species of equivocation and deception—

[They are rarely to be found who will under all circumstances rigidly adhere to truth. Many who would not choose to utter a direct and palpable falsehood, will yet put such a colour upon things as to convey an idea quite contrary to truth. To magnify another’s faults or to extenuate their own, to raise or depreciate the value of some commodity, to avoid persecution or obtain applause, are temptations which forcibly operate to produce either exaggeration or concealment. In disagreements especially, no person can be fully credited in his own statement. But this is dishonourable to religion. There is scarcely any thing that affords a greater triumph to the enemies of religion, than to find instances of disingenuousness in those who profess it. And it requires constant watchfulness and self-command to speak the truth at all times. O let us beg of God to “put truth in our inward parts:” and let none of us think it beneath him to use that humiliating prayer of David, “Remove from me the way of lying.”]

  2.      Guard against relapses into sin—

[We may have repented of a sin, and for a long time forsaken it, and yet be in danger of falling into it again. Indeed our besetting sin, however repented of, will generally continue our besetting sin: and the power of divine grace will appear, not so much in taking away all temptation to it, as in enabling us to withstand and vanquish the temptation. The Spirit of God may form the contrary grace in our hearts, and even cause us to exercise it in a very eminent degree: but still we are not beyond the reach and influence of temptation. If we had all the strength of Abraham’s faith, we might fall, like him, through cowardice and unbelief. Let us then watch in all things, but especially in those things wherein we have once been overcome: and let our falls be constant monitors before our eyes, to shew us our weakness, and to stimulate us to prayer. More particularly, if we imagine that we have so forsaken our sin as to be in no danger of committing it again, let us beware: “let him that thinketh he standeth, take heed lest he fall.”]

  3.      Be thankful to God for his protecting and preserving grace—

[If God had taken no better care of us than we have done of ourselves, how many times should we have dishonoured our holy profession! Who that knows any thing of his own heart, is not conscious, that he has at some times tampered with sin; and laid such snares for his own feet, that nothing but God’s gracious and unlooked-for interference has preserved him? While we were in our unconverted state, “God has withheld us” on many occasions, as he did Abimelech. “from sinning against him.” And since God has been pleased to call us by his grace, we have frequently been rescued by his providence from dangers, to which the folly and depravity of our own hearts have exposed us. Let us then magnify the grace of God: and, if we are enabled to maintain a holy and consistent conduct, let us say with David, “My foot standeth fast; in the congregations will I praise the Lord.”]

  4.      Strive to the uttermost to cancel the effects of your transgressions—

[Abraham by his prevarication had brought distress on Abimelech and all his household. But when he was humbled for his transgression, he prayed to God to remove his judgments from the persons whom he had so seduced. By this means, as far as in him lay, he counteracted and reversed the evil that he had done. It is but seldom that we can cancel in any degree the evil that we have committed: but, if any way whatever present itself to us, we should embrace it gladly, and pursue it eagerly. At all events, the measure adopted by Abraham is open to us all. We may pray for those whom we have injured. We may beg of God to obliterate from their minds any bad impression, which either by our words or actions we have made upon them. And, if we find in them a kind forgiving spirit, we should so much the more redouble our exertions, to obtain for them the blessings of salvation, which will infinitely overbalance any evils which they may have suffered through our means.]

XXXIII

ABRAHAM CASTING OUT HAGAR AND ISHMAEL

  Gen. 21: 9, 10.

And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bond-woman and her son: for the son of this bond-woman shall not be heir with my son, even with Isaac.

SIN, even in this world, almost always brings its own punishment along with it: and not unfrequently the sin itself is marked in the punishment that follows it. We can have no doubt but that Sarah erred when she gave Hagar into Abraham’s bosom, in hopes of having the promised seed by her. And scarcely had her device been carried into execution before she began to suffer for it. As soon as Hagar had a prospect of becoming a mother, she began to despise her mistress. Her contempt excited vehement indignation in the breast of Sarah; insomuch that she made Abraham himself also a party in the quarrel, and accused him of encouraging Hagar in her insolence. When Abraham, to vindicate himself, empowered her to use her own discretion with respect to Hagar, she began to retaliate on her contemptuous bond-maid, and to treat her with excessive severity. Thus was domestic harmony interrupted by those very means which Sarah had adopted to increase her happiness. Hagar, unable to bear the unkind treatment of her mistress, fled from her face; and returned to her only in consequence of being commanded to do so by an angel of the Lord. We cannot suppose that her forced submission was attended with much comfort either to herself or her mistress: where there was no love, there would be found many occasions of vexation and dispute. At last, after about eighteen years, a quarrel arose, which determined Sarah to expel from her family both Hagar and her son. This domestic occurrence is replete with instruction: we propose therefore to make some observations upon,

  I.      The history itself—

The expulsion of Hagar and her son, who was now about seventeen years of age, was a strong measure. Let us inquire into,

  1.      The grounds and reasons of it—

[Sarah had seen Ishmael mocking Isaac. From the resolution adopted by Sarah in consequence of it, we apprehend, that Ishmael had derided the pretensions of Isaac to inherit his father’s substance. No doubt, Isaac was instructed as early as possible to regard God as his God, and to expect both from his earthly and his heavenly Father the accomplishment of all that God had promised him. Ishmael, on the other hand, would but ill brook the idea of being excluded from the birth-right; and therefore would be ready to dispute Isaac’s title to it. Possibly too the very name Isaac, which signifies laughter, would afford Ishmael many occasions of profane banter. Had this “mocking” been nothing more than idle jest, attended with a foolish pleasure in teasing her child, we take for granted that Sarah would have deemed it sufficient to reprove the fault, and to point out to Ishmael the impropriety of his conduct. But she saw that it proceeded from profaneness; that it argued a rebellious spirit against God; that it would become his daily practice; and that his mother encouraged him in it, glad to avenge in that way the wrongs that she supposed herself to suffer. On these accounts Sarah despaired of accomplishing her ends by correction, and determined to prevent a recurrence of such offences by an immediate and final expulsion of the offenders.]

  2.      The manner in which it was carried into execution—

[Sarah, though right in her judgment respecting the means of obtaining domestic peace, seems to have been too precipitate, and too peremptory in her demands for their expulsion: and Abraham demurred about the carrying it into execution. He indeed had different feelings from Sarah. Sarah’s regards were fixed exclusively on Isaac: she did not consider Ishmael as a son, but rather as an intruder, and a rival. But Abraham, being the father of both, felt a paternal affection towards each of them: nor was he indifferent towards Hagar, whom he had considered, and lived with, as a legitimate wife. Perhaps too he suspected that Sarah’s proposal originated in an irritation of temper, and that less severe measures would in a little time satisfy her mind. He was grieved exceedingly at the thought of proceeding to such extremities: but finding how resolutely she was bent upon it, he committed the matter to God, and sought direction from above. God directed him to acquiesce in Sarah’s wishes; and reminded him, that her proposal, however grievous it might be to him, accorded exactly with his repeated declarations, that “in Isaac should his seed be called,” and that all the blessings of the covenant exclusively belonged to him. The divine will being thus made known to him, he deferred not to comply with it, but dismissed them early the very next morning. The provision which he gave them for their journey, was not such as might have been expected from a person of his opulence; but we can have no doubt but that he acted in this by the divine direction, and that the mode of their dismission, as well as their dismission itself, was intended for their humiliation and punishment, and probably too for the shewing unto us, that the natural man has no claim upon him for even the most common blessings of his providence. That Hagar and Ishmael were reduced to straits, was owing to their having “wandered” out of their way in the wilderness of Beersheba: had they prosecuted their journey in the direct path to Egypt, where Hagar’s friends were, we take for granted that they would have found their provision adequate to their support.]

Hitherto we have seen nothing but a domestic occurrence: we must next contemplate,

  II.      The mystery contained in it—

Here, as in multitudes of other passages, we are entirely indebted to the New-Testament writers for the insight which we have into the meaning of the Old Testament. Here also we see the advantage that is to be derived from the study of the Old-Testament history: since in very many instances the incidents that are recorded, are not mere memoirs of what has passed, but types and shadows of better and more important things. This family quarrel was designed to instruct the whole world; and to shew us,

  1.      That the children of promise would always be objects of hatred and contempt to the natural man—

[We should not have ventured to deduce such a position as this from an altercation that took place between two children so many hundred years ago, if an inspired Apostle had not put this very construction upon it. But the disagreements of Cain and Abel, and of Ishmael and Isaac, are recorded on purpose to shew us what is in the heart of man. The principles upon which they acted are common to the whole human race; and will operate in a similar manner whenever circumstances arise to call them forth into action. On this ground we might have formed a reasonable conjecture, that every one who resembled Ishmael, would be hostile to those who resembled Isaac. But the Scriptures supersede all conjecture about the matter: for they affirm, in reference to this very history, that “as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now.” Indeed the very same things are grounds of offence to the carnal man in this day, as were in the days of Ishmael. He cannot endure that any persons should be marked by God as his favoured and peculiar people. Our blessed Lord says, “Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” The very name of “saints” and “elect” is as offensive to the world, as that of Isaac was to Ishmael, because it imports a preference in the Father’s estimation of them. Some indeed will say, that there is no persecution in this day: but St. Paul expressly calls Ishmael’s conduct towards Isaac “persecution:” and let it be remembered, that to be mocked and despised by our relations and friends is as bitter persecution, and as difficult to bear, as almost any other injury that men can inflict. The Apostle thought so when he numbered “mockings and scourgings with bonds and imprisonment.” And if those who profess religion are not imprisoned and put to death for their adherence to Christ, sure I am that they are mocked and derided as much as in any age; and that, in this sense at least, “all who will live godly in Christ Jesus must suffer persecution.”]

  2.      That they alone are members of the true church—

[St. Paul explains this whole history as an allegory. He tells us that Hagar, the bond-woman, typified the Mosaic covenant entered into at Mount Sinai, which brought forth children in a state of bondage: but Sarah, the free woman, typified the Christian covenant, which brings forth children in a state of liberty. The natural seed of the former represents all who are born after the flesh: the spiritual seed of the latter, that is, the child of promise, represents those who are born after the Spirit. Hence it appears that we must be children of promise, in order to belong to the church of Christ. We must have embraced the promise of life which is in Christ Jesus; we must, “by means of the promises, have been made partakers of a divine nature;” and been led by them to “purify ourselves from all filthiness both of flesh and spirit.” These things are the inseparable attendants of a spiritual birth; and are therefore necessary to make us real members of the church of Christ. The mere circumstance of being descended from Christian parents, or having received the seal of the Christian covenant, or making a profession of the Christian faith, will not constitute us Christians. St. Paul, in reference to this very history, makes this distinction, and leaves no doubt respecting the truth or importance of it: “All,” says he, “are not Israel, who are of Israel: neither, because they are the seed of Abraham, are they all children: but In Isaac shall thy seed be called: that is, They who are the children of the flesh, these are not the children of God; but the children of promise are counted for the seed.”]

  3.      That they alone shall finally possess their Father’s inheritance—

[Whether there was an undue mixture of warmth in Sarah’s spirit, or not, we are sure that, as far as respected the words that she uttered, she spake by a divine impulse: for St. Paul, quoting her words, says, “What saith the Scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman.” And this he declares to be a general sentence; a sentence of expulsion passed on all who remain under the covenant of works, and an exclusive grant of heaven and happiness to the children of promise. It is not the persecuting son only, but the bond-woman herself, the mother, the whole Jewish Church, the collective body of natural and unconverted men, wherever they be, all must be “cast out:” no regard will be shewn either to their privileges or professions: if they live and die in their natural state, they can have no part or lot with the children of God. They only who in this world rested on the promises as the one ground of their hope and joy, shall experience their accomplishment in the world to come. Doubtless, if we may so speak, it will be grievous to our heavenly Father to disinherit so many of his professed children; for he swears that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live:” but still his decree is gone forth, and cannot be reversed: we must be living members of Christ’s church below, before we can inherit his kingdom above.]

  From this subject we may gather some HINTS:

  1.      For the regulating of the conduct of earthly parents—

[It can scarcely be expected in this state of imperfection, but that disagreements will arise between some individuals of a large family. The imperiousness of a master or mistress, the petulance or idleness of a servant; the severity of a parent, or the forwardness of a child; the want of brotherly kindness in children towards each other; and especially the jealousies which subsist, where either the husband or wife is called to exercise authority over the children of the other by a former marriage; any of these things, I say, may soon produce dissatisfaction, and turn our “laughter” into an occasion of sorrow: nor is this ever more likely to arise, than when a husband and his wife differ in their judgment respecting the mode of conducting themselves towards their children. But in all cases it is desirable to avoid precipitancy and passion. Authority must be maintained by those whose right it is to govern: and when occasion calls for it, correction must be administered. But it should always be grievous to us to proceed to extremities: nor should we ever exercise very severe discipline without having first spread the case before God, and implored his direction and blessing. There is an excessive lenity which is as injurious in its effects as the contrary extreme. We should inquire at all times, “What saith the Scripture?” And, when we have once ascertained the will of God, we should neither come short of it through a foolish fondness, nor exceed it through vehement irritation. There is one thing which above all should be checked with a strong hand; I mean, profaneness. Parents in general are too strongly impressed with things which relate to themselves, and too little affected with what relates to God. But a scoffing at religion, or impiety of any kind, ought to be an object of our heaviest displeasure. And though nothing but the most incorrigible impiety can warrant us to proceed to such extremities as those which were enjoined in the instance before us, yet we do not hesitate to say, that an incurable member should rather suffer amputation, than that all the other members should be incessantly tormented, and the life itself endangered, by its union with the body. Nevertheless we say again, No chastisement should ever be given “for our pleasure,” that is, for the gratification of our spleen or anger, but solely “for the profit” of the individual chastised, and the benefit of all connected with him.]

  2.      For the perpetuating of the regards of our heavenly Parent—

[Thanks be to God, we materially differ from Ishmael and Isaac in this, that whereas Ishmael could not become a child of promise, we may: for the Scripture says, “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Moreover, if we be indeed Christ’s, then shall we never be disinherited: for “he hateth putting awayn;” nor will he suffer any to “pluck us out of his hands,” or to “separate us from his lovep.” If we offend, he will chastise with suitable severity: but he will not cast off his people: whom he loveth, he loveth to the endr. Behold then the way of securing to yourselves the heavenly inheritance; lay hold on the promises, especially “the promise of life which is in Christ Jesus.” Rely on the promises; plead them at a throne of grace; take them as your portion and your heritage; seek to experience their renovating, cleansing efficacy. Be not satisfied with any outward privileges or professions; but “live the life which you now live in the flesh, entirely by faith on the Son of God, as having loved you, and given himself for you.” Thus, though “once ye were aliens, and strangers from the covenants of promise, ye shall become fellow-citizens with the saints, and of the household of Godx,” and shall “inherit the kingdom prepared for you from the foundation of the world.”]

XXXIV

ISAAC A TYPE OF CHRIST

  Gen. 22:6–10.

And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son: and he took the fire in his hand, and a knife: and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood; but where is the lamb for a burnt-offering? And Abraham said, My son, God will provide himself a lamb for a burnt-offering. So they went both of them together. And they came to the place which God had told him of: and Abraham built an altar there, and laid the wood in order; and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son.

MANY and wonderful are the instances of faith and obedience recorded in the Scriptures. But no action whatever (those only of our Lord himself excepted) has at any time surpassed or equaled that related in the text. It justly obtained for him who performed it, the honourable title of The Father of the Faithful, and, The Friend of God. We shall find it profitable to consider,

  I.      The history itself—

Abraham had often enjoyed intimate and immediate communion with the Deity. But now he heard the command which was of a most singular and afflictive nature—

[God in some way clearly intimated to Abraham his will: nor left him to doubt one moment, whether it were his voice or not. He commanded Abraham to take his only, his beloved son, Isaac, and to offer him up as a burnt-offering in a place that should afterwards be pointed out. How strange the order! How difficult to be complied with! How well might Abraham have said, “Would God I might die for thee, O Isaac, my son, my son!”]

Instantly, however, and without reluctance, he arose to execute the will of God—

[Had he presumed to reason with God, what specious arguments might he have adduced for declining the way of duty! The certainty of his being reproached by Sarah, “A bloody husband art thou to me:” the offence that would be taken by all the neighbouring nations against him, his religion, and his God: the counteracting and defeating of all the promises which had been made by God himself, and which were to be accomplished solely in and through his son Isaac: all this, with much more, might have been offered in excuse for his backwardness, if indeed he had been backward, to accomplish the will of God. But he conferred not with flesh and bloodd.]

Nor was he diverted from his purpose during the whole of his journey—

[Having prepared the wood, he proceeded instantly, with Isaac and his servants, towards the place that God had pointed out. Nor did he open his intentions to Sarah, lest she should labour to dissuade him from his purpose. But what must have been his thoughts every time that he looked on Isaac? Yet never for one moment did he relax his determination to execute the divine command. Having come in sight of the mountain, he ordered his servants to abide in their place, lest they should officiously interpose to prevent the intended offering. He put the wood on his son, and carried the fire and the knife in his own hands. Affecting as these preparations must have been to a father’s heart, how must their poignancy have been heightened by that pertinent question, which was put to him by his son! His answer, like many other prophetical expressions, conveyed more than he himself probably was aware of at the moment. Without giving a premature disclosure of his intention, he declares the advent of Jesus, that Lamb of God, who in due time should come to take away the sin of the worldf. Thus for three successive days did he maintain his resolution firm and unshaken.]

Having arrived at the spot determined by God, he with much firmness and composure proceeded to execute his purpose—

[He built the altar, and laid the wood upon it in due order. Then with inexpressible tenderness announced to Isaac the command of God. Doubtless he would remind his son of his preternatural birth; and declare to him God’s right to take away, in any manner he pleased, the gift he bestowed. He would exhort him to confide in God as a faithful and unchangeable God; and to rest assured, that he should, in some way or other, be restored, after he was reduced to ashes, and have every promise fulfilled to him. Having thus gained the consent of his son, he binds him hand and foot, and lays him on the altar; and, with a confidence unshaken, and obedience unparalleled, holds up the knife to slay the victim. Whether shall we more admire the resolution of the father, or the submission of the son? O that there were in all of us a similar determination to sacrifice our dearest interests for God; and a similar readiness to yield up our very lives in obedience to his will!]

Nothing but the interposition of God himself prevented the completion of this extraordinary sacrifice—

[God had sufficiently tried the faith of his servant. He therefore, by a voice from heaven, stopped him from giving the fatal blow; ordered him to substitute a ram in the place of Isaac; renewed to him with an oath his former promises; rendered him a pattern to all succeeding generations; and, no doubt, is at this instant rewarding him with a weight of glory, proportioned to his exalted piety.]

Almost every circumstance in this narrative deserves to be considered in,

  II.      Its typical reference—

Waving many less important points, we may observe that Isaac was a type of Christ:

  1.      In his appointment to be a sacrifice—

[Isaac was a child of promise, born in a preternatural way, of a disposition eminently pious; yet him did God require for a burnt-offering: it must not be Abraham’s cattle, or his son Ishmael, but his beloved Isaac. Thus was Jesus also, the promised seed, named, like Isaac, before he was conceived in the womb: he was born, not after the manner of other men, but of a pure virgin: He was that only, that beloved Son, in whom the Father was well pleased: yet him did God appoint to be a sacrifice. A body was given him for this very purpose. He was ordained from eternity to be a propitiation for sini: nor did the Father recede from his purpose for four thousand years. Having set apart his Son for this end, he changed not: and Jesus, at the appointed time, became obedient unto death, even the death of the cross.”]

  2.      In the manner of being offered—

[Isaac bore the wood on which he was afterwards to be lifted up; and voluntarily yielded up his body to be bound, and his life to be destroyed in God’s appointed way. Thus did Jesus bear his cross to the place of his crucifixion; and, having been bound, was lifted up upon it. On the very spot where Isaac had been laid upon the altar, was Jesus (most probably) offered in sacrifice to God. And by whose hand was Isaac to bleed, but by that of his own Father? By whom too did Jesus suffer, but by Jehovah’s swordm? It was not man, who made him so to agonize in the garden; nor was it man, that caused that bitter complaint upon the cross. Nevertheless it was with the perfect concurrence of his own will that he died upon the cross; “He gave himself an offering and a sacrifice to God, for a sweet smelling savour.”]

There is one point, however, wherein the resemblance does not appear—

[For Isaac was found a substitute; for Jesus none. Neither the cattle on a thousand hills, nor all the angels in heaven, could have stood in his place. None but Jesus could have made a full atonement for our sins. He therefore saved not himself, because He was determined to save us.]

  INFER—

  1.      How marvellous is the love of God to man!

[We admire the obedience of Abraham: but God had a right to demand it: and Abraham knew, that he was about to give his son to his best and dearest friend. But what claim had we on God? Yet did he give up his Son for us, for us sinners, rebels, enemies; nor merely to a common death, but to the agonies of crucifixion, and to endure the wrath due to our iniquities. What stupendous love! Shall any soul be affected with a pathetic story, and remain insensible of the love of God? Let every heart praise him, trust him, serve him: and rest assured, that He, who delivered up his Son for us, will never deny us any other thing that we can ask]

  2.      What an admirable grace is faith!

[The faith of Abraham certainly had respect to Christ, the promised seed. And, behold how it operated! So will it operate in all who have it. It will keep us from staggering at any promise, however dark or improbable; and will lead us to obey every precept, however difficult or self-denying. Let us seek his faith: and, while we are justified by it from the guilt of sin, let us manifest its excellence by a life of holiness.]

XXXV

IMPORTANCE OF EVIDENCES

  Gen. 22:12.

Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.

THERE are in the Holy Scriptures many expressions, which, if taken in the strictest and most literal sense, would convey to us very erroneous conceptions of the Deity. God is often pleased to speak of himself in terms accommodated to our feeble apprehensions, and properly applicable to man only. For instance; in the passage before us, he speaks as if from Abraham’s conduct he had acquired a knowledge of something which he did not know before: whereas he is omniscient: there is nothing past, present, or future, which is not open before him, and distinctly viewed by him in all its parts. Strictly speaking, he needed not Abraham’s obedience to discover to him the state of Abraham’s mind: he knew that Abraham feared him, before he gave the trial to Abraham: yea, he knew, from all eternity, that Abraham would fear him. But it was for our sakes that he made the discovery of Abraham’s obedience a ground for acknowledging the existence of the hidden principle from which it sprang: for it is in this way that we are to ascertain our own character, and the characters of our fellow-men. And this is the point which it is my intention chiefly to insist upon at this time. I shall not enter upon the circumstances of the history, but confine myself rather to the consideration of two points; namely,

  I.      The general importance of evidences for ascertaining our state before God—

Many are ready to pour contempt on marks and evidences, as though they were legal. They imagine that the direct agency of the Spirit on the souls of men is quite sufficient to satisfy our minds respecting our real state. Now, though we deny not that there is a direct agency of the Holy Spirit on the souls of men, and that “God’s Spirit does witness with our spirits, that we are his,” yet is this not of itself sufficient; because it may easily be mistaken, and can never, except by its practical effects, be discovered from the workings of our own imagination. Indeed, the greater our confidence is, when independent of evidences, the more questionable it is; because there is the more reason to suspect that Satan has made the impression in order to deceive us. Evidences in confirmation of this persuasion are necessary,

  1.      For the satisfaction of our own minds—

[The Scriptures suggest innumerable marks whereby to discover our true character. St. John seems to have written his First Epistle almost for the very purpose of informing us on this head, that he might leave us altogether inexcusable if we erred respecting it: “Hereby we do know that we know God, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him: but whoso keepeth his word, in him verily is the love of God perfected. Hereby know we that we are in him.” (Some of the other passages referred to may also be cited.) And St. Paul particularly exhorts us to consult these marks and evidences, just as we would in the assaying of gold: “Examine yourselves whether ye be in the faith: prove your own selves.”]

  2.      For the satisfaction of others—

[What can others know of our state, any farther than it is discoverable in our lives? Our blessed Lord teaches us to bring all, even though they may call themselves prophets, to this test: “Ye shall know them by their fruits: do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. “Wherefore by their fruits ye shall know them.” And to this test must we ourselves be brought: “By this shall all men know that ye are my disciples, if ye have love one to anotherd.”]

  3.      For the honour of our God—

[Men will judge of our principles by our practice. Now the Gospel is represented as “a doctrine according to godliness.” But how shall men know it to be so? Our mere assertions will carry no conviction with them, if they be not confirmed by manifest and substantial proofs. Men will naturally say to us, “Shew me your faith by your works:” and, if our works be unworthy of our profession, “the name of God and his doctrine will be blasphemed.” It is by our works that we are to shine as lights in the world: and we are therefore bidden to let our light shine before men, that they, seeing our good works, may glorify our Father that is in heaven.”]

From the text we learn,

  II.      What is that evidence which alone will prove satisfactory to God or our own souls—

Never was there a more glorious act of obedience than that which Abraham performed in offering up his son, his only son, Isaac. But it will be asked, Is any thing like that required of us? I answer,

  1.      A full equivalent to this is required of us—

[True, indeed, we are not called to that very act of offering up our own son: but we are expressly commanded to “hate father and mother, and wife and children, and brethren and sisters, yea, and our own life also, in comparison of Christ:” and our blessed Lord declares, that “whosoever cometh not after him, and forsaketh not all that he hath, he cannot be his discipleh.” This may be deemed a hard saying; but so it is; and the declaration is irreversible: and further still, our blessed Lord has decreed, that “he who saveth his life shall lose it; and he only who loseth his life for his sake, shall find it unto life eternal.” There is no difference between either persons or times: the same is true respecting all his followers, in every age and place. On no lower terms will any human being be acknowledged as a friend of Christ; nor will any child of man that is unwilling to comply with them, find acceptance with him in the day of judgment.]

  2.      Without a compliance with this, we in vain pretend to have the fear of God—

[”The fear of God” is the lowest of all graces: yet must that, no less than the highest, be tried by this test. The truth is, that the new creature, even in its lowest state, is complete in all its parts. A little infant has all the parts of an adult: there is nothing added to him even to his dying hour: the only difference between him in the different periods of his life is, that his parts are more matured by age, and capable of greater exertion when he arrives at manhood than they were in the earlier stages of his existence. The different rays of light may be separated by a prism, and so be brought under distinct and separate consideration: but it is the assemblage of all the rays that constitutes light. In like manner, we may separate in idea the graces of a Christian: but where there is one truly operative, there is, and must be, all. One particular grace may shine more bright in one person, and another in another; but when “Christ is formed in us,” not one of his graces can be absent. Hence then I say, that the fear of God, no less than the love of him, must be tried by this test: and by this alone will “God know that you fear him, if you withhold not your son, your only son, from him.”]

Now, let me ASK, What testimony must God bear respecting you?

[He knows every one amongst you, and every secret of your hearts: yet will he not proceed in judgment without adducing the proofs which you had given of your true character. If he say to you, “Come, ye blessed,” or, “Go, ye cursed,” he will assign his reasons for it, and thereby approve the equity of his sentence before the whole universe. Let me ask, then, What sacrifices have you made for him? and what duties have you performed? Have you “plucked out the right eye, and cut off the right hand, that has offended you?” If not, you know the sad alternative, that “your whole body and soul will be cast into hell fire.” Examine yourselves, then, and inquire, whether God can bear this testimony respecting you? Must he not rather, with respect to the greater part of you, say, ‘I know you, that “you have not the fear of God before your eyes!” You have made no sacrifice for me; nor have you paid any attention to my commands. Abraham consulted not even his own wife, lest she should prove a snare to him: but you have been ready to follow any adviser that would counsel you to disregard me.’ Well, know of a surety that the time is shortly coming, when God will call every one of you into judgment, and when he will put an awful difference between his friends and his enemies; between those who feared his name, and those who feared him not.]

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