The first message having been delivered, two of the messengers arose, and directed their way towards the guilty city; but the principal personage tarried behind. Abraham, probably, in deference to a custom of the times, accompanied the two a short distance, and then returning, "stood before the Lord."

Two reasons are assigned for letting Abraham know of the approaching doom of Sodom: the first is, the dignity and importance of his character, and the great things, which God had proposed to do for him. When God has begun to do good to his servants, he follows them with still accumulating mercies.

The second reason is, that Abraham would make a good use of the intelligence; he would naturally relate the divine communication to his family; he would point to it, as the consequence of bold transgression, and thus employ it to warn his household "to keep the way of the Lord, to do justice and judgment." Thus the intelligence, so solemnly announced beforehand, would contribute to the accomplishment of the divine purpose and promise, in respect to the future enlargement of Abraham's posterity; who, being a people instructed in the way of the Lord, might be consistently blessed, with all the blessings promised to their pious ancestor. Perhaps, also, although not mentioned in the narrative, the Lord designed to furnish Abraham with an opportunity to exercise his benevolent affections in pleading for Sodom; especially for Lot, who was within its tainted atmosphere, and also to prove his righteousness in destroying a city, in which not ten righteous persons were to be found.

The announcement is made. Whether amazement might have at first filled the heart of the patriarch, we soon find him intent on rescuing the guilty city from her impending doom. He could not, indeed, interpose a shield, if he would, between her and a justly indignant God; nor could he, by any art or force, stay, for one moment, the storm which was

now ready to sweep with desolating fury through the vale of Siddim; but he had one resort, one duty, one privilege-he could pray; and he "commences one of the most remarkable instances of human intercession to be met with in the whole compass of revelations; one in which the tender and sympathizing benevolence of Abraham, on the one hand, and the astonishing clemency and forbearance of Jehovah, on the other, are portrayed in colors, such as the pencil of inspiration alone could present."

At first, Abraham seems to have contemplated the preservation of the righteous only: "wilt thou destroy the righteous with the wicked?" But he soon enlarges his views of the divine mercy, and his intercession thence has a corresponding wider 66 scope: spare not only the righteous, but, for their sakes, the wicked also."

This narrative may lead us to remark :

1. Upon the benevolence of good men.

Abraham, no doubt, abhorred the wickedness of Sodom, and he did not intimate that God would not be just in her contemplated destruction. But he felt deeply in view of the approaching doom of her inhabitants. He wished that they might be spared, if consistent with the honor of God; and he addresses himself to effect their salvation, in the only possible way, in which he can act, with any hope of success. He prays-prays most fervently-prays most importunately. This is a beautiful trait in the character of all good men. They dread the doom of the ungodly. They ardently desire their salvation, and often pour forth their supplications with many tears, that, if possible, they may be spared.

2. The importance of the righteous to a wicked world “They are well termed the 'light of the world,' and the 'salt of the earth,' for, 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 God's people. If only ten persons of this char

acter had been found in Sodom, it would have been spared. Good men are the safeguards of a nation. Though often traduced, and represented as the 'troublers of Israel,' yet 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, and their removal would be mourned as a public calamity. When Lot is taken out of Sodom, Sodom is taken out of the world.'"

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3. The kindness of God to them.

He allows, and even encourages them to address him on any subject, which concerns either his honor, or their happiness. He does not confine them to themselves; they may open their hearts to him in behalf of the vilest, and he has patience to listen to them while they plead. Abraham draws "near;" he appears exceedingly reverential; he feels that he is in the presence of a holy and avenging God; yet he pleads with the assurance of a son with a father.

4. The humility, which should ever characterize prayer. "Nothing more distinguishes the prayer of Abraham on this occasion, than the profound abasement of spirit, which breathes through it. He speaks as one who can hardly realize, that he has taken it upon him to speak at all. Under the same oppressive consciousness of our being but sinful dust and ashes, should we draw near to God. It is only when the awe of the divine majesty and purity falls upon us, and we are filled with an overwhelming sense of our own unworthiness and vileness, and of the vast distance that separates us from God, that we can suitably approach him." 5. The efficacy of intercessory prayer.

Six times does the patriarch plead for Sodom, and six times does God grant his intercessory petition; and, as has been truly and beautifully remarked, "Abraham left off interceding, before God left off complying with his requests."

It has been asked, why Abraham paused where he did, in his supplication! No one can affirm, that one step farther

in the reduction might not have secured the salvation of Sodom. "Certain it is, that on a subsequent occasion, when God was about to send the Jews into captivity, Jer. 5. 1, he told them that if they could find one righteous man in Jerusalem, he would spare them all; and after he had inflicted his judgments upon them, he assigned as his reason for it, Ezek. 22. 30, 31, that not one had been found to stand in the gap and intercede for them. But, on the other hand, it must be admitted, that God holds the prerogative of pardoning in a sovereign manner, and will not allow himself to be bound by his own precedent. The clemency, which would have spared Sodom for the sake of ten, could not be moved, on any account, to avert the threatened wrath from the city, which had rejected the Saviour, Matt. 11. 24. And the iniquities of a people may arrive at such a pitch, that if Noah, Daniel, and Job were in it, those holy men should not prevail, except to deliver their own souls by their righteousness. Ezek. 14. 14. It is not to be forgotten, therefore, that, notwithstanding the amazing condescension of God, manifested on this and other occasions, to the prayers of his saints, there is a limit, beyond which, their intercessions will not avail."

The opinion of the pious Mr. Henry may here be added, why Abraham left off asking when he had prevailed so far: "Either because he owned they deserved to perish, if there were not so many as ten; as the dresser of the vineyard, who consented the barren fig-tree should be cut down, if one year's trial more did not make it fruitful, Luke 13: 9, or because God restrained his spirit from asking further. When God has finally determined the ruin of a place, he forbids it to be prayed for. Thus, in respect to Judah, he said to his prophet Jeremiah, "Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me; for I will not hear thee." Jer. 7: 16. 14: 11.

Most fearful is the condition of those against whom the door of mercy is closed. There have been such in the

world, for whom even the children of God might not pray. Their doom was sealed; their ruin certain.

But if this be true of some, the number, it is to be hoped, is small; yet we are not required to cease praying for any, without an express revelation from God. But there are millions in danger! There is probably many a city as guilty as were those in the vale of Siddim; and in those cities there are children of God, whose spiritual welfare is in danger. How should those, then, who have power with God, who by fervent supplication may prevail at a throne of grace, cry day and night in behalf of Christians, who are in jeopardy; and, still more importunately, for those whose "damnation slumbereth not."

A thousand prayers should go up to the throne of God, where one is now offered; and to the fervent supplication, which is clothed in words, should be added "groanings which cannot be uttered."

GENESIS.

ELIEZER'S PRAYER AT HARAN.

And he said, O Lord, God of my master Abraham, I pray thee send me good speed this day, and shew kindness unto my master Abraham. Behold I stand here by the well of water: and the daughters of the men of the city come out to draw water: And let it come to pass that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink: and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master.-Gen. xxiv. 12-14.

ABRAHAM had now reached the 140th year of his age. Admonished by infirmities, which were yearly increasing, as well as by the departure of his beloved wife, that his own death could not be far distant, like a wise and prudent father, and according to the custom of the times, he turns his attention to the establishment of Isaac in a family state. It would doubtless have been easy for him to have entered into