through his pilgrimage: with him, even "hope deferred maketh" not "the heart sick;" he finds he is not even now come to his rest, yet repines not. But though he finds no house nor city for himself to dwell in, he finds both leisure and inclination to erect an altar unto God; "and there builded he an altar unto the Lord who had appeared unto him." ."* He who has set up his rest in the Almighty, is every where and always at home; and a truly gracious spirit will never omit a work of piety and mercy, under a pretence of wanting means or opportunity. Why should we inquire, in what manner God appeared unto Abram; or how much wiser should we be for knowing it? Has not the great, the Almighty God, resistless power over our bodies and our minds? And can he not make every element, every creature, a vehicle of his will to us? Behold the patriarch removing from place to place; "sojourning in the land of promise as in a strange land," travelling from Sichem to the plain of Moreh; from Bethel to Hai; probably through fear of the idolatrous Canaanites; who, we are told, then occupied the land.— But though he sojourn, as the wayfaring man, but for a night, the altar is constituted, and the victim is offered up. And Abram's altar is not built in the spirit wherein many a sacred edifice has been since reared, and many a pious volume purchased, for show, not for use-having built an altar to Jehovah," he called upon the name of Jehovah." But a wandering life through Canaan is not the worst of his condition. His faith is put to a new and severe trial; he is driven out of that land by famine. The country so pompously promised, as a portion to his seed, when increased to the number of the sand upon the sea-shore, refuses subsistence sufficient to his family in its present diminutive state? What then? Let nature or providence raise what obstacles they may, faith removes or surmounts them. He sits not down suddenly with the peevish prophet, saying, "I do well to be angry," but employs sagacity and diligence to discover, and to obtain, the means of relief. He retires to Egypt, which the scarcity had not reached, or which it had afflicted in an inferior degree. Self-preservation is the first law of our nature; "and he that provideth not for his own, especially those of his own house, hath denied the faith, and is worse than an infidel." But where, alas, shall we find the faith that never staggered through unbelief; the confidence in Heaven that never failed? On his entrance into Egypt, Abram is seized with an unaccountable fit of distrust altogether unbecoming his character, and equally injurious to God, to Sarai, and to the king of Egypt. He is afraid of trusting the honour of his wife, during a temporary residence in † Genesis xii. 8. Genesis xii. 7. a strange country, to that God at whose command he had given up his native country and his all. He injures the friend and companion of his youth, in supposing her capable of being allured by the splendour and flattery of Egypt, to forget her duty to her husband. He affronts a prince whom he knew not, by suspecting him of a base and criminal design against the peace and honour of a stranger, driven into his dominions for relief from famine. He has recourse to the crooked path of cunning and falsehood, when the direct road of fairness and truth would have served his turn much better. Over caution, is brother to great rashness. He who wants to show himself over wise, soon proves himself to be a fool. The very means which Abram has devised for preserving Sarai's chastity, exposed her to danger. As his sister, she might be lawfully addressed by any one; as his wife, she was considered as sacred to himself; for the rights of wedlock were held in reverence, even by idolatrous Egyptians. What must have been his feelings when the imposture was detected? How keen his remorse, to see Pharaoh and his innocent household plagued for his fault? The conscious shame of having acted wrong, and of thereby having brought mischief upon another, is, perhaps, the severest punishment an ingenuous mind can suffer. The next remarkable event of Abram's life is infinitely more honourable for him, and which therefore we pursue with much greater satisfaction. Being safely brought back again to Canaan, he resorts to his former residence between Bethel and Hai, and "pitches his tent by the place of the altar, which he had made there at the first." And there again he renews his communion with Heaven; for one failing breaks not off the intercourse between God and a good man. Enjoving here a temporary repose, his worldly substance increases fast upon him: for "the blessing of the Lord it maketh rich." But every earthly good thing brings its inconvenience along with it. His brother's son has cast in his lot with Abram, and is cherished by him with singular tenderness and affec tion: when, behold, the increase of riches becomes an increase of vexation. Though the masters are disposed to peace, the servants cannot agree. "A strife arose between the herdman of Abram's cattle and the herdman of Lot's cattle:" and what augmented the folly of such a contention, it is remarked, that "the Canaanite and the Perizzite dwelled then in the land:" so that their quarrel among themselves rendered them more vulnerable by the common enemy. For once that riches promote friendship, they ten times engender strife; by setting on fire, envy, or jealousy, or pride, or some such destructive passion. The behaviour of Abram on this occasion, merits particular notice and commen dation. "And Abram said unto Lot, Let there | no deviation from the path of rectitude a be no strife, I pray thee, between me and light thing. Let us watch most diligently thee, and between my herdmen and thy herd- on our weakest side: and let us learn from men for we be brethren. Is not the whole the patience, forbearance, and tender mercy land before thee? Separate thyself, I pray of God, when, "a brother is overtaken in a thee, from me; if thou wilt take the left fault," to "restore such an one in the spirit hand, then I will go to the right; or if thou of meekness." depart to the right hand, then I will go to the left."* An hundred sermons preached, or an hundred volumes written, in favour of a peaceable, gentle, yielding, generous, manly spirit, were far short of the plain and persuasive lesson taught us by this conduct of the patriarch. But it merits a larger place in the history of his life, than is now left for it, in what remains of your time. We wil-nished. Make room for your Maker and he lingly, therefore, reserve it, to be drawn out into greater length, and to be pressed more particularly, as an useful and striking example to believers. Christian, you call yourself a son of faithful Abram: let me see that you are actuated by his spirit. What sacrifice, I beseech you, are you making; what sacrifice have you made, to conscience, to duty, to your Christian profession? What worldly interest have you given up? What lust have you mortified? What exercise of humility, of selfdenial, of self-government, are you engaged in? Faith in God, and submission to his will, were the leading principles of Abram's life: What are yours? Deal faithfully with God, and with yourselves; and know, that to be a lover of the pleasures, riches, or honours of a present world, to the neglect of religion and its joys, is to prefer Ur of the Chaldees, with its impurity, impiety, and idolatry, to the love and worship of the living and true God. Was the faith of Abram always uniform, his obedience perfect, his conduct irreproachable? No. Then it is not always to be imitated, nor at all to be depended upon. But there is a pattern of faith and obedience, which all may propose as an example, and upon which all may rest as a ground of acceptance with God. When such an one as Abram falters in his duty, "let him that thinketh he standeth, take heed lest he fall:" iet none "be high-minded, but fear;" let us account no danger small, no foe contemptible, Genesis xiii. 8, 9. Had Abram an altar for God, before he had an habitation for himself? Learn from him, O, young man, how to begin the world, as you wish to thrive and prosper in it. The house in which no altar is erected to God, wants both a foundation and a covering. The family which wants the word and the worship of God, is not yet begun to be fur will settle you in a large place. "Seek first the kingdom of God and his righteousness, and all things shall be added to you." Did Abram rule his own spirit, did he meekly recede from his just right, did he gently yield to an inferior, for the sake of peace? Blush, O man, to think of thy pride and selfishness; of thy positiveness in opinion, thy devotedness to interest, thy insolence in the day of power, thy contempt of the opinions, thy indifference to the feelings and the happiness of others. Look to Abram, and learn to be a conqueror. "Be not overcome of evil, but overcome evil with good." Look to your Father in heaven, who " is kind to the evil and unthankful:" "for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." And thus "be ye perfect, even as your Father which is in heaven is perfect." Finally; Was the word made to Abram, sure? Has his name become renowned, did his progeny increase, were his seed planted in the promised land, and in him are all the families of the earth blessed? Then learn to honour God by reposing confidence in him, assured that, "though heaven and earth pass away, his word shall not pass away." The next Lecture will carry on the History of Abram "the friend of God," and exhibit the gradually opening discovery of the scheme of redemption by Jesus Christ. The blessing of the Almighty we implore on what is past, and his assistance and blessing on what is to come, through Jesus Christ our Lord. Amen. HISTORY OF ABRAM. LECTURE XI. 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.-GENESIS xiii. 8. THE history of Abram alone, occupies a larger space in the sacred volume than that of the whole human race from the creation down to his day.-Hitherto we have had rather sketches of character, than an exact delineation of the human heart; we have had hints, respecting remote important events rather than an exact and connected narrative of facts. But the inspired penman has gone into the detail of Abram's life, from his being called of God to leave Ur of the Chaldees, to the day of his death; a detail including the space of one hundred years. Moses marks with precision the succession of events which befel him; unfolds his character on a variety of trying and interesting occasions; and discloses the operations of a good mind through the course of a long life, adorned with many virtues and excellencies, yet not exempted from blemish and imperfection. What renders the scripture history in general, and that of our patriarch in particular, useful and instructive, is, the exhibition of private life therein presented to us, and the lessons of wisdom and virtue thereby taught to ordinary men. The intrigues of a court, the operations of a campaign, the consequences of a battle, the schemes of a statesman, the prowess of a hero, and the like, represented skilfully, and adorned with the charms of eloquence, may amuse or dazzle the reader. But the actors being altogether out of our level, and the scenes entirely out of the line of our experience, though pleasure may, no great advantage can, result from acquaintance with them. To perform splendid actions, and to exhibit heroic virtue, is given but to a few; and opportunities of this kind but seldom occur in the course of one life. Whereas occasions to practise generosity, justice, mercy, and moderation; to speak truth and show kindness: to melt with pity, and glow with affection; to forbear and to forgive, are administered to us every step we move through the world, and recur more frequently upon us, than even the means of gratifying the common appetites of hunger and thirst. When, therefore, we behold men of like passions with ourselves, placed in situations exactly similar to our own. practising virtues within our reach, and discovering a temper and disposition which, if we please to cultivate, we may easily attain: then, if we read not with profit as well as delight, it must be because we want not the power, but the inclination, to improve. Abram has left his kindred and father's house at God's command. Multitudes do the same thing every day, impelled by ambition, by avarice, by curiosity, by a wandering, restless disposition. Happy is he, who, in removing, does not leave his religion behind him; and who, in the midst of the employments, or the delights of a new situation or place of residence, is not tempted to forget or to forsake the God of his native home, and of his early years. Alas, how often does this very metropolis prove the grave of virtuous sentiments, of religious principles, and a regular education! Though Abram be but a pilgrim in Canaan, yet he thrives and prospers there. As the pious soul seeks and finds means of intercourse with Heaven in every condition and state of life, so God, who suffers none to lose by fidelity and attachment to him, can render the most untoward, unsettled, and dangerous condition, productive of real happiness: "if a man's ways please the Lord, he makes even his enemies to be at peace with him." But never do we find wealth flowing in, and increasing upon a man, without some corresponding peril or inconvenience. Either the mind is corrupted by it, or the possessor is exposed to be hated, envied, and plundered. The peace of Abram's family had like to have been disturbed, by a quarrel arising out of its prosperity; but it was preserved by the good man's wisdom, moderation, and condescension. The officious zeal of pragmatical servants has well nigh embroiled their peaceable and kindly affectioned masters. "And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle; and the Canaanite and the Perizzite dwelled then in the land." How can any one think of security and peace in this world, when the rashness, malice, folly, or pride of a domestic, may set a man at variance with his chief friends? Indeed we are vulnerable in exact proportion to the extent of our possessions. How great is Abram's mind, how amiable "We then that are strong, ought Behold then Abram and his nephew at length constrained to separate. Nature, affection, religion, affliction, had all conspired to unite them; but a flow of worldly success dissolves their union; and the old adage is exemplified in them, "relations sometimes agree best at a distance from one another." The power of choosing was given to Lot, and he exercised it accordingly; "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 Gomorrah, 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: and Lot journeyed east; and they separated themselves the one from the other." How wisely this choice was made, we shall have occasion to remark in the sequel of the history. his conduct upon this occasion!" And Abram | selves."* said unto Lot, let there be no strife, I pray to bear the infirmities of the weak, and not thee, between me and thee, and between my to please ourselves. Let every one of us herdmen and thy herdmen; for we be bre- please his neighbour for his good to edificathren. Is not the whole land before thee? tion. For even Christ pleased not himself; Separate thyself, I pray thee, from me; if but as it is written, The reproaches of them thou wilt take the left hand, then I will go that reproached thee, fell on me. Now the to the right; or if thou depart to the right God of patience and consolation, grant you hand, then I will go to the left."* Abram to be like-minded one towards another, acwas the elder man; he was to Lot in the cording to Jesus Christ." Thus have we room of a father. Him had God distinguished precept upon precept, pattern upon pattern, by special marks of his favour, and by the on a subject as plain as the light at noon-day, promises of future greatness and pre-emi- and which is presenting itself to us almost nence. If the one must give way to the every hour we live. But alas! it is not other, who would not instantly pronounce, preaching that can confer the temper of an that undoubtedly Lot ought to yield. Might Abram; and that can induce men to forego not the call and destination of God have been the claims which pride and self-conceit are warrantably pleaded as a reason why Abram incessantly urging them to advance. should have the first choice? Abram no doubt, both might and could have asserted the preference; and he proves that he well deserved it, by giving it up. What person in this assembly but stands reproved or admonished by the example of the patriarch's humility, moderation, and affability? It is indeed a perfect contrast to that tenaciousness of their opinions, that punctilious adherence to the least iota of their rights, that inflexibility of self-love and self-conceit, that perpetual assumption or demand of preference and superiority, which mark the conduct of most men. Were it necessary to enforce the example of Abram by the precepts of the gospel; the whole spirit of Christianity, a multitude of particular injunctions, and above all, the temper and conduct of the great pattern of all that is amiable and excellent, might be adduced, to expose and condemn, if not to cure, that selfish spirit, equally inconsistent with good sense and with religion, which exacts a perpetual sacrifice from others, without discerning the propriety or necessity of making the slightest sacrifice to others in return. Permit me to recite a few passages on the subject. "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Be kindly affectioned one to another, with brotherly love, in honour preferring one another. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. If it be possible, as much as lieth in you, live peaceably with all men." "Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem others better than them So good a man, and a relation so kind as Abram, must sensibly have felt this separation from his nearest kinsman. But whatever blank was made in his happiness by the failing of this creature comfort, he has the consolation of reflecting, that it was not brought upon him through his own fault; and it is speedily and abundantly compensated by the visions of the Almighty; by the promises of Him that is faithful and true, and by the presence and affection of that Friend, who sticketh closer than a brother. "And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward. For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land, in the length of it, and in the breadth of it: for I will give it unto thee." There is something delightfully soothing to the planned his enterprise; or the vigour, boldness, and intrepidity with which he executed it; the moderation with which he exercised his victory; his disinterestedness in declining any share of the fruits of it for himself; or his justice and good faith in attending to, and supporting the just right of his allies! All, all together, constitute an unequivocal and a brilliant proof, of a mind truly noble and dignified: and his conduct on this occasion suggests a crowd of reflections both pleasing and useful. human heart in the idea of property;-one's | fection; his honest indignation at violence own home, his own field, his own flock. If and oppression; the skill with which he any thing can add to the satisfaction of this kind of possession, it is the having acquired it honourably, and the capacity of enjoying it with cheerfulness, wisdom, and moderation. Dishonest gain can never bestow contentment, and seldom descends to a remote heir. But the gratification of honest prosperity and success is capable of being still unspeakably heightened and sweetened; namely, by the heart-composing, spirit-elevating consideration, that the blessing enjoyed is the gift of God, is the pledge of paternal love, and the earnest of eternal felicity. In such happy circumstances did our patriarch inhabit the plains of Mamre; blessed in the present, more blessed in the prospects of futurity; blessed in the fulness of this world, more blessed in the favour of God, which is better than life; blessed in the promise of a numerous and prosperous offspring, infinitely more blessed in the promise of that holy seed in whom "all the families of the earth are blessed." When we find the good man abiding in tents, a pilgrim and a stranger in Canaan, do we not perceive it written in legible characters, "arise ye and depart, for this is not your rest?" Hear we not the voice of God, saying plainly, "seek ye another country, that is an heavenly one?" Remember, Christians, it is the same man, who for the sake of peace with a brother gave up his just claim to a junior and inferior; that was not afraid in the cause of the injured and oppressed, to attack a numerous host, headed by princes, and flushed with victory. With whom then does true magnanimity reside? Surely with the humble and condescending. The man who has subdued his own spirit is invincible. Behold in this the nature, and the foundation, of true courage. It is not to make light of life; it is not "to rush like the horse into battle;" it is not to talk high swelling words of vanity: It is to fear God; it is to be calm and composed in danger; it is to possess hope beyond the grave; it is to be superior to the pride, and But even the life of a pilgrim, and of a incapable of the insulting triumph of sucshepherd, is not secure; neither does any cess. Behold how the kindred graces and worldly condition admit of a certain or long virtues delight to reside in unity and harrepose. Let a man be ever so peaceably in- mony, in the bosom of a good man! Neither clined, how easily may he be involved in the good nor bad qualities are to be found solitafeuds of contentious neighbours? This was ry in the breast of any one. Is a man pious? the case with Abram. In the fourteenth Then he is humble. Is he humble? Then chapter of this sacred book, we have the his- meek and condescending. Is he condescendtory of a powerful confederacy of four kings ing? Then bold, then just, then generous, against five; founded no doubt, as all such then merciful. Is he a child of God, a disconfederacies are, in a lust of power or wealth; ciple of Jesus? Then he is all that is amiaor directed by a spirit of cruelty and revenge. ble. Behold in Abram, a soul superior to the It issues in a bloody conflict in the vale of love of riches, and consequently greater than Siddim. Sodom, where Lot had chosen to a king; " And the king of Sodom said unto dwell, becomes a prey to the conqueror, and Abram, Give me the persons, and take the he himself is made a prisoner, and his goods goods to thyself. And Abram said to the are plundered. These facts are related by king of Sodom, I have lift up my hand unto Moses, and become interesting to us, merely the Lord, the most high God, the possessor from their connexion with the history of of heaven and earth, that I will not take from Abram. What, but for this, are Cheder- a thread even to a shoe-latchet, and that I loamer, Amraphel, and Arioch, to the men will not take any thing that is thine, lest of this day, but mere names? Lot must now thou shouldst say, I have made Abram rich."* have grievously felt the consequences of his That integrity is incorruptible which consiimprudent choice of a place of residence, had ders life and happiness as consisting not in it not been for the friendship and valour of "the abundance of the things which a man his venerable uncle; who, roused by the in- possesseth:" which prizes an honest, though telligence of his nephew's distress and dan-humble independence, above the honours and ger, flies instantly to his relief. Behold the good old man exchanging his shepherd's crook for the warrior's spear, and rushing with all the ardour and impetuosity of youth on the insulting victor. Which shall we most admire in this important and interesting transaction, the strength and eagerness of his natural af treasures which princes have to bestow. Abram, on this occasion, is found in con nexion with a most extraordinary person, who bursts upon us like the sun from behind a thick cloud, unveils his splendour for a moment, and then hides himself again in the Gen, xiv. 21-23. |