CHAPTER XVII.

ON THE BOOK OF GENESIS.

“AND Abraham journeyed from thence towards the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar." (xx. 1.) Gerar was one of the cities of the Philistines; it lay to the south-west of the plain of Mamre where Abraham had dwelt and witnessed the destruction of the cities of the plain on the right, but which were then the Dead Sea. Without doubt Abraham removed from this place to get away from the awful scene, "A lake of fire burning with brimstone." Well might he flee from the typical abyss.

The cities of the principalities of the Philistines were Askelon, Gath, Gaza, and Gerar. The people were of the children of Ham. (x. 14.) Some suppose they came from Coptos, an island in the Nile, which I think is very likely: but, at what time they came into the land of Canaan, is not known.

Perhaps Abimelech was the common name of the kings of the Philistines, as Pharaoh was of the kings of Egypt. The

name means, father of the king. We must look at the history of this people later, to understand this Abraham's early introduction to them, and his fear of them, which otherwise would be quite inexplicable-in the time of Joshua (xiii. 2, 3); Judges (iii. 3); in the time of Samson (Judges x. 14; xv.); in the time of David and Goliath (1 Sam. iv. 1, 3, 9; v. 1; vi. 1; xiv. 1, 19, 52; xvii. 51; xix. 8).

The Church had long been seen a burning and a shining light, a pale within which was salvation, and a refuge for all, around the cities of the plain. When their cup of iniquity was full, and judgment had overtaken them, she must remove, to be a light and the voice of the Spirit to the five cities of the principalities of the Philistines, before their satanic part should be enacted upon the stage of human existence. And we shall see how God always works by the most ordinary means, overruling the very infirmities of His people to subserve His purpose.

"And Abraham said of Sarah his wife, She is my sister, And Abimelech, king of Gerar, sent and took Sarah. But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife."

Thus we see, that the Philistine mind was at once directed to a people in covenant with their God. The little Church was at once introduced to their notice.

"But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?”

This appeal to God is very striking. Whether it was selfrighteousness in Abimelech, I do not know; but it is evident God favourably regarded his integrity of purpose, and withheld him from sin and punishment in consequence of it. Throughout the whole proceeding, Abimelech stands before us in a far more favourable light than either Abraham or Sarah. This is too good an opportunity to speak a word in season, to let it pass over. In my own experience, I have often found, in persons of no profession of religion, the strictest honour, integrity, and lovable virtues; while those who arrogate to themselves the highest position as believers-who call themselves of the ultra-Evangelical party-commit actions revolting to human nature. I have seen them practise lies, deceit, fraud, cunning, oppression, wickedness, and an abuse of power, fearful to contemplate. And I have seen all this succeed to their promotion, not by God, but because it was sanctioned and applauded by those still higher in power; and by these, I have seen the faith of the young, earnest, faithful disciple shaken-himself brought almost to despise the name of Evangelical religion. There is no state that the true Church is more in danger of, than in settling down in a vain confidence in grace. As I have always said, responsibility is in proportion to heavy judgment in proportion to the abuse of it. the chequered course of the Church.

grace, and

And hence

"And God said unto Abimelech, in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also

withheld thee from sinning against me: therefore suffered I thee not to touch her. Now, therefore, restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine."

Why this acceptance of Abraham before Abimelech ? His conduct appears to us in the darker light;-cowardice, unbelief, and a most wanton exposure of his wife to evil; and this was the second time he had been guilty of such dastardly conduct. I repeat the question, Why was he accepted before Abimelech, whose conduct was at once honourable, generous, pure, and even noble? Because "the Holy Seed," "the Spirit of Truth," "the Spirit of prophecy," dwelt in Abraham. He was selected of God to stand before the world, a monument of free grace-a medium, through whom God might be revealed to man. In him we see and admire God, His persisting, free grace, His Godlike purpose toward all men, and the gracious revelation of Himself; but of Abraham, as of human nature in its best estate, none of the sacred writers excepted, we can only say, we despise their image. The doctrine of election is thus self-evident, and God in Christ stands revealed.

-

But in Him God has elected all to glory. Abraham was only a type of the Federal Head. But, it will be asked here, if God dwelt in him, why this baseness? Because he

was not a more true monument of God's grace, than he was a revelation of man's want of a Saviour.

"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 sin? Thou hast done deeds unto me that ought not to be done."

Should the true Church appear in this light before the world? Should an Abraham thus lay himself open to the rebuke of an Abimelech? God has graciously given to us these histories, that we may avoid the shoals upon which they made such shipwreck of faith.

"And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake."

The fear of the true God really seemed to actuate Abimelech; and it is very beautiful to meet with such an instance of it, even in the line of Ham. It seems to explain to us God's gracious intention in sending to him the glad tidings of a Covenant God.

I shall pass over here, Abraham's vain subterfuge of saying, that Sarah was indeed his sister, the daughter of his father. He had departed from the purity of the faith, and of the Gospel that God preached to him; and God's exposure of the transgression shows us, what our Saviour so emphatically taught us, that the laws concerning marriage