employ any means, however cruel and violent-that if they knew her to be his wife, the murder of her husband would assuredly follow, that thereby they might gain her—anu, though we can have no doubt, from the proofs of his bravery which he had already given, and from his courage in the rescue of his nephew Lot, that he would willingly have perilled all, and sacrificed life itself in protecting one so dear, yet this would not prevent, it would only the more readily effect the evil which he so much dreads. Who can describe the tenderness of solicitude- the ardour of love which at that moment must have been glowing and burning with agony in his heart! For so devoutly is she the beloved of her husband, that he who had encountered the hostility of the world-who had gone forth a wanderer from his home and his country, in simple obedience to, and reliance upon the word of God — who with unshrinking courage had exposed himself to privations and dangers at the very thought of being thus torn from her and of her being subjected to such evils, appears to have been bewildered and overpowered. It was more than he could bear; and even Abraham, the clear and strong-minded reasoner, who had exposed and broken away from the follies and errors of the age-who, for his confidence in God, was distinguished as "the father of the faithful,” —in the excitement of such an apprehension seems to have lost both his usual discretion and his usual faith. And as they were entering into Egypt, he said unto her, "Say, I pray thee, thou art my sister." Now although this was true, for we are told (Gen. XX. 12) that Sarai was the step-sister of Abraham, the daughter of his father, yet was it an evasion, for she was also his wife. Such relations in those early times, when the human family was comparatively so small, seem to have been una

voidable; and as the law on this subject had not yet been proclaimed, they were not in violation of any law, human or divine. It is not my purpose here either to vindicate or condemn the conduct of Abram; but does not this occurrence show us how mighty were the attractions of Sarai, and how devotedly she was beloved as a wife? For if we view the course adopted by Abram merely as an act of prudence to guard against impending evil, it was by no means the course adapted to secure the end, as the result plainly shows, and therefore it was not the course which in his calm and sober moments Abram would have pursued. Or if we regard it as a withholding of the truth—as a prevarication—it is equally unlike the uniform conduct of the faithful and true-hearted Abram; and can be accounted for only by supposing that some intense agitation, some fearful apprehension, had overwhelmed his spirit. If any thing can palliate his fault, if fault, it be if any thing can awaken our pity, and at the same time. preserve our respect and veneration for the distinguished patriarch-it must be as we consider how precious to his heart was his Sarai - his devoted friend-his wise counsellor- his constant companion- the partner of all his joys, his sorrows, and his hopes-his loving and beloved wife, from whom he supposed he was now about to be torn away. The happy result, however, proved that she was all these that his ardent attachment was fully deserved, and yet that his sufferings were needless, and his fears were vain.

It is true that, as he supposed, scarcely had they entered Egypt when the fame of her beauty and grace was spread far and near. She seems to have been an object of universal admiration. "The princes of Pharaoh also saw her," and naving spoken of her charms to the king, by his royal order

she was brought into his palace. We have no evidence, however, that she followed the direction of her husband in calling herself merely the sister of Abram. From the subsequent rebuke of the king addressed to Abram, it appears that he only had declared her to be his sister. But she was now the favourite guest of royalty; the monarch of Egypt, clothed as he was with power and surrounded by splendour, was taken captive by her charms. It is evident, however, that her fidelity was not to be shaken-that her ardent affection for him to whom she had given her heart was not to be withdrawn or diminished by the pomp, the riches, or the power even of a king. Therefore did God himself now interpose in her behalf. He visited "Pharaoh and his house with great plagues." The terror-stricken monarch, understanding these Divine judgments, was led to search for the cause. And, as Josephus informs us, on learning from Sarai, who failed not and feared not—even in the presence of her royal admirer— to avow herself the wife of Abram, stranger and wanderer as he was, Pharaoh sent for Abram, rebuked his want of frankness, and, commanding his men to give them all needful protection and aid, he "sent him away, with his wife, and all that he had." Thus did the truth and fidelity of Sarai secure her escape from this fearful peril, and the heart of her husband, which had been overwhelmed with alarm, was filled with joy.

The sacred record now passes over an interval of several years without noting any thing of special interest in the history of Sarai. It leaves us to infer, as a matter of course, that during this period she had still continued the same dutiful and affectionate wife that she had ever been; following her pilgrim-husband in all his wanderings, ever ministering to his comfort and studious of his peace.

Sarai is next introduced to us in her relations with one of her domestics, of whom we have not before heard, but who seems for several years to have been a favourite servanttreated by her with uniform and marked kindness, until at length she becomes an object of attachment, and is regarded rather as a friend and companion than a slave. Such elevation and familiarity, though they exhibit the kind and generous nature of the mistress, are seldom productive of good results. Kind feelings and manners should indeed be cherished and manifested towards all-and especially towards those who are our inferiors and our servants. The same God who made us made them; they have feelings like our own, and their lot, which at best is painful and hard, should always excite our pity, and secure to them kind treatment and a just reward. But to admit them to an intimacy and companionship for which they are not fitted, soon ceases to be regarded as a favour, or returned with gratitude. They begin to view it as a matter of right; they are no longer disposed to remember their true station; and being received as equals, they will hardly be satisfied to act as servants. Such a course, therefore, though it may indicate a kind and generous heart, is in reality neither wise nor merciful. So was it with Sarai, and her Egyptian handmaid Hagar.

Clearly however to understand this part of her history, we must again revert to the direction and the promise which God gave to Abram on his departure from Haran, and of which, of course, Sarai had been fully informed. The direction and the promise were as follows:-"The Lord 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; 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:

in thee shall all the families of the earth be blessed."

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In this promise, not only were the most tender and yearning. affections of our nature the most earnest and generous desires of virtuous and benificent distinction- the most honourable and ardent emotions of patriotism and philanthropy, called into exercise, and divinely encouraged, but, as we are plainly taught by other passages of Scripture, and by the express declaration of our Lord himself (John viii. 56), it also included, and was understood by Abram to include, the promise that of him, according to the flesh, and in a direct line of descent, should the promised Messiah, the Redeemer of the world, be born. Thus, in this promise was every compassionate and benevolent disposition, and every pious and holy aspiration of the patriarch, also addressed and encou⚫ raged. Abram was not only to be a father- the founder of a great nation-blessed and a blessing,- but through him was the glory of God to be promoted—the kingdom of the Redeemer to be established the salvation of multitudes of immortal souls which no man could number, to be securedand the cause of truth, of virtue, of religion and happiness ultimately to be triumphant throughout the world; thus in him should "the families of the earth be blessed." As relying with confidence on this promise, and looking onward to its certain and glorious fulfilment, well might our Lord declare, "Abram rejoiced to see my day: and he saw it, and was glad." Doubtless the first, if not the only being to whom he made this promise known in its full blessedness, was his own Sarai, to whom his whole heart was laid open, and from whom he concealed not even a thought. Who can adequately conceive the thrilling delight with which that promise was