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"he is our Lord and we will worship him;" for "surely this is the Son of God."

And here closes the first great period of the world. There next ensues a very considerable space of time, fruitful indeed in names, but barren in events. Providence has thought fit to draw a veil over it for this obvious reason, that however amusing or instructive the detail of that period might be to us, as citizens of this world, having no special relation to the history of redemption, it cannot be very deeply interesting to us as Christians. And the design of the Bible is not so much to convey to us natural and political knowledge, as the knowledge of "the only true God, and of Jesus Christ, whom he hath sent, whom to know is life eternal." The sacred historian accordingly hastens on to the times of Abraham, when the promises and predictions of the Messiah become more clear and express, and that Saviour was explicitly announced, "in whom all the families of the earth" should at length be blessed.

every man who cometh into the world ;" and thus many of the objects which we are incapable of contemplating, by the direct and immediate illumination of the glorious "Father of Lights," are tempered to our perception, use, and delight, by reflection from other orbs. "No man hath seen God at any time. The only begotten Son who is in the bosom of the Father he hath declared him." Thus have we endeavoured to point out those particulars in the person, character, and life of Noah, which seem more obviously typical of Christ the Lord; but I cannot conclude the parallel, without directing your thoughts to one article of resemblance more. The old world having undergone the purgation of a flood, was delivered in its renewed state to Noah and his natural posterity for a possession: and from the world that is, when purified by fire, "We, according to his promise, look for new heavens and a new earth wherein dwelleth righteousness." He that sitteth upon the throne saith, Behold I make all things new! for the former things are passed away." And he that is before the throne saith," In my father's house are many mansions! if it were not so I would have told you: I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also. And whither I go ye know, and the way ye know."" the sun shining in his strength." The "Blessed is he who shall eat bread in the kingdom of God." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."

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When we have marked the progress of the dawn, and observed the first rays of this rising sun, through the medium of type, figure, and prediction; when we have considered the tokens of approaching glory in the east; let us look up together, and behold the splendour of the full-blown day; let us contemplate the glory spread around us, by

scattered glimmerings of light,-a terrestrial paradise, the first promise of deliverance by the seed of the woman, Abel's sacrifice, Enoch's translation, Noah's ark, and all that followed during so many ages, were at length Let me now exhort you in the words of collected and lost in that one great luminary, Christ, "Search the scriptures, for in them which is the light of the Christian world. ye think ye have eternal life, and they tes- But alas! "this is the condemnation, that tify of Him, who is Alpha and Omega, the light is come into the world, and men loved first and the last, the beginning and the end;" darkness rather than light, because their and as you read and meditate, the light will deeds were evil. For every one that doeth break in upon you, and the Saviour of the evil hateth the light; neither cometh to the world will stand confessed in every page, in light, lest his deeds should be reproved."* every line; so that ye may say one to another, Let us endeavour to approve ourselves, in the words of Andrew to Simon his brother," children of the light, and of the day," and "We have found the Messias, which is, being interpreted, the Christ." And when you see all that is venerable in respect of antiquity, all that is sacred in office, all that is dignified in royalty, bringing their glory and honour to him, lay yourselves at his feet, and say,

observe and follow Him, who thus speaks concerning himself, "I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life."

John iii. 19, 20.

HISTORY OF ABRAM.

LECTURE X.

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 show thee.-GENESIS xii. 1.

It may be proper to observe, in the entrance of the history of this great patriarch, that one life, that of Noah, almost connects Adam with Abram. For Noah was born only one hundred and twenty-six years after the death of Adam, and lived till within two

fore, the father and founder of the Jewish nation is very little more than the third from the first man. So readily, immediately, and uninterruptedly, might the knowledge of important truth, particularly the promises of salvation, be communicated through so long a tract of time. It is farther observable, that

It would yield neither amusement nor in- | plan of redemption. Dropping the mighty struction, to lay before you in detail, the founders of Nineveh and Babylon in that genealogical succession of the sons of Noah, oblivion wherein Providence has plunged from the flood to the calling of Abram.- them never to emerge, let us accompany the Scripture presents us with a very general father of the faithful from Ur of the Chaldees view of that period. It shows us mankind to the place of his destination, and observe engaged in pursuits common to men in every the increasing splendour of the day of grace, age. It exhibits the usual and natural opera- and adore the wisdom, truth, and faithfulness tions, and the effects of pride, and ambition, of Him who promised, and who "hath done and avarice: plans of empire formed; im- as he had said." perial cities founded; new discoveries made, and settlements established. For a considerable time the recent horrors of the deluge must have laid fast hold of the minds of men as the awful monuments of it were every where before their eyes. This would naturally, for a while, confine them to the moun-years of Abram's birth. In one sense, theretainous regions of Armenia, where the ark first rested. But as their fears diminished, and their numbers increased, we find them, allured by the beauty and fertility of the plains, which were washed by the Tygres and the Euphrates, descending gradually from the heights, and spreading along the vast and fruitful valleys of Shinar or Chal-as from Adam to Noah there are ten generadea. And he who had seen the whole human race cut off for their wickedness, his own family consisting of eight persons excepted, lived to see the descendants of that family almost as numerous and as profligate as the generation of men which had been destroyed by the flood. He had the mortification, in particular, of seeing his posterity engaged in an enterprise equally absurd, vain, and impious; that of building "a city and a tower whose top should reach unto heaven," to transmit their names with renown to posterity, to be the great seat of empire, and thereby the means of preserving them in one grand system of political union, and of securing them from discord and dispersion.

The sacred volume informs us, that the very means which they had vainly devised to keep themselves together, in the wisdom of God, separated and scattered them. But the history of that event falls not within the design of these exercises. Leaving Nimrod and his vain-glorious companions to erect the monument of their own folly, and to feel the consequences of their impiety, let us attend the sacred historian in tracing, not the rise and progress of empire, but the formation, the unfolding, and the execution of the

tions, so likewise from Noah to Abram there are ten generations; but the latter succeeded each other much faster than the former. The first ten occupy a period of one thousand six hundred and fifty-six years; the last is shrunk down to three hundred and fiftyseven. We are henceforward, therefore, to be conversant with lives reduced nearer to our own standard. While extreme longevity was necessary to carry on the designs of Providence, men lived to the age of many centuries. When God saw it was meet to substitute a written and permanent revelation, in the place of oral tradition from father to son, the life of man was shortened.

The history of Abram's life commences at a period of it, long before which that of most men is concluded; namely, at the seventyfifth year of his age. It is never either too early or late to serve and follow God. But the folly and presumption of youth is but too apt to defer matters of the greatest moment to the last hour; and this fatal waste of the seed time cf life, is the sure foundation of dishonour, 1emorse, and despair, in old age. But though our patriarch had arrived at a period of life so advanced, before the sacred historian introduces him upon the stage, the obscurity which lies upon his earlier years

samply compensated by the rich, instruc- | setting out, with difficulties seemingly untive, and entertaining materials, furnished from the divine stores, for the history of the latter part of his life.

There is something singularly affecting, in the idea of an old man giving up the scenes of his youthful days; scenes endeared to the mind by the fond recollection of past joys; foregoing his kindred and friends; and becoming an exile and a wanderer, at a period when nature seeks repose, and when the heart cleaves to those objects to which it has been long accustomed. But that m n goes on cheerfully, who knows he is following God; he can never remove far from home, who has "made the Most High his habitation;" he who falls asleep in the bosom of a father, knows that he shall awake in perfect peace and safety. Accordingly, "Abram, when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went."

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Abram being held forth in scripture as the pattern of a cheerful, prompt, and active faith in God, as we proceed, we shall mark the appearances and the effects of that faith in the successive trials to which it was exposed. The very first act of his obedience to the will of Heaven, proves the existence and the prevalency of this powerful principle. When called to leave his country and his father's house," he went out, not knowing," not caring, "whither he went." What could have induced him to make such a surrender, but a sense of his duty to God, an entire acquiescence in the wisdom and goodness of Providence, and a full assurance that his Heavenly Father both could and would indemnify him, for every sacrifice which he was called to make! A sacrifice similar to this every real Christian virtually offers up, when he renounces the pomp and pleasure of this vain world, to the hope of an "inheritance incorruptible, undefiled, and that fadeth not away." Ur of the Chaldees was become a land of idolatry. Abram's nearest relations had lost the knowledge, and deviated from the true worship of the God of their fathers. To have continued there, would have been to prefer a situation dangerous to religion and virtue. Why may we not suppose the call given him to depart, to be the impulse of an honest and enlightened mind, stirred at the sight of so many idols, and the impure rites of their worshippers; and prompted to flee, at whatever expense, from scenes of so much impiety and pollution. When men are to receive immediately their indemnification or equivalent, the merit of a surrender is small; but it requires the faith and trust of an Abram, to take a general promise of God as full security. But his faith had to struggle, in the very

Heb. xi. 8.

surmountable. The promises made to him were not only conveyed in very general terms, and the accomplishment removed to a great distance, but natural impossibilities also barred the way. What a slender prospect must a man entertain of a numerous offspring, when both nature and religion prevent the possibility of his having children' The Spirit of God therefore bestows a just tribute of praise on this part of his conduct, he "believed God, and it was accounted to him for righteousness," because that "against hop, he believed in hope." But when we come to examine the promise moré particularly, we shall find that it contained every thing which can rouse and fire a noble and generous mind: personal honour and felicity; "I will bless thee, and make thy name great:" a numerous and a thriving progeny, who to latest ages should acknowledge him as their founder, and glory in their relation to him; "I will make of thee a great nation, and thou shalt be a blessing:" universal benefit accruing to the human race from him; "in thee shall all the families of the earth be blessed." Behold then the illustrious exile turning his back on home, attended only by his aged parent sinking into the grave under the weight of years and infirmity; his beloved Sarai; and Lot his nephew, who, it would seem, was determined to share the fortunes of his pious uncle, and with him to sacrifice every worldly consideration to religion. With Providence for their protector and guide, and the word of God for their encouragement and consolation, they set out in confidence, and arrive at their destined habitation in safety. But God, who had provided for Abram a country, would nevertheless have him carry away from Chaldea, all his honestly acquired property; for true faith makes light of none of God's benefits; and worldly prosperity, honourably acquired, moderately and thankfully enjoyed, is an undoubted mark of God's favour.

Being arrived in Canaan, God appea.s to Abram again, and informs him that this was the land which he had in view for him; and renews the declaration, "Unto thy seed will I give this land." In these words, two things are remarkable. First, a farther delay of the accomplishment of the promise, I will give; and secondly, a transferring of the gift of it, from Abram himself, to his seed. Each of these alone had been sufficient to have cooled an ordinary ardour, to have discouraged an ordinary spirit. But the good man discovers no symptom of dissatisfaction or disappointment, at either the delay or the change of destination; he does not so much as inquire when or how that promised offspring of his was to arise. It is sufficient for him, that he is following the call of Heaven, and that he is blessed with the divine presence

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 Jeho vah, "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. Enjoying 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 affection: 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.

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."

"Be not over

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.
come 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 un-
just." And thus be ye perfect, even as
your Father which is in heaven is perfect."

Did Abram rule his own spirit, did he Christian, you call yourself a son of faith-meekly recede from his just right, did he ful 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.

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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."

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 The next Lecture will carry on the Hisupon which all may rest as a ground of ac- tory of Abram "the friend of God," and exceptance with God. When such an one as hibit the gradually opening discovery of the Abram falters in his duty, "let him that scheme of redemption by Jesus Christ. The thinketh he standeth, take heed lest he fall:"blessing of the Almighty we implore on what let none "be high-minded, but fear;" let us is past, and his assistance and blessing on account no danger small, no foe contemptible, what is to come, through Jesus Christ our Genesis xiii. 8, 9. Lord. Amen.

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