"stature and fulness of a perfect man in Christ Jesus;" "when Ephraim will no longer envy Judah, nor Judah vex Ephraim." In the mean time, this consideration should be sufficient to remove all discord and contention, "We are brethren." But why, even now, should not those who serve the same master, and look for the same home and final blessedness, act the part of Abraham? There is room enough for all those different professions and denominations into which the Christian world is divided. Separation may, in some cases, be unavoidable; but why not part in love? "Is not the whole land before thee? Separate thyself, I pray thee, from me," says Abraham ; "if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." And what was the reason assigned? Because "the land could not bear them." Abraham and Lot were not enemies: this circumstance did not bring any disunion of heart. There has been, my brethren, unhappily, in all sects and parties of Christians, a disposition to strife and envy; to quarrel, and even to anathematize one another; to confine and arrogate to themselves the title of the "true Church;" as if the Church of Christ could be limited to any one assembly. I had almost rather reject Christianity itself, than thus narrow the limits of the great Creator within such artificial and bigoted distinctions. For we know that God," who made all nations of one flesh," and sanctified them one nature that which is common in form, and who has redeemed all, "will gather from every nation and kingdom under heaven those that fear God and work righteousness." For "many shall come from the east and from the west, from the north and the south, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of God, and be presented faultless before the throne of God and the Lamb." We have seen in the character of Abraham a great love of peace; but there is more than this to be learned in his example.

Secondly. There was a great degree of humility and condescension in the father of the faithful. He was the head and progenitor, not of one nation only, but of a multitude of nations, "whom all nations call blessed." He was favoured with two distinct revelations from God. Lot, in comparison with him, was a very inferior person. He came into the land under Abraham's protection. He was his inferior in age, inferior in riches and dignity, inferior in favour both of God and man. We read that Abraham was "a mighty prince" yet his humility and condescension were very conspicuous. In addressing himself to Lot, we observe he yields where he might command; refers the choice where he had the highest pretensions to decide. He tells him that he would direct himself to that course which Lot might choose to abandon. Let the simple feeling of nature determine whether this was a degrading humility.

This disposition of Abraham, if acted upon, would remove all painful distance, and make greatness amiable, instead of being a terror. Persons of rank would be looked up to as superiors; as refuges, ensamples, and guides, rather than as enemies. This was the conduct of Abraham, and no doubt it left its impression on the mind of Lot. VOL. IV.-A▲▲

Is it not better to make friends than enemies? For though no being but God can make you happy, every being may make you miserable. The most eminent saints have been eminent for humility. This is both an effect and cause of a participation of the Divine Spirit; they all drank into one Spirit, as water from the same rock. A man is never so likely to be exalted by God as when he is least in his own eyes; for "thus saith the High and Lofty One, who inhabitetheternity, and whose name is Holy, to that man will I look, yea, with him will I dwell, who is poor, and of an humble and contrite spirit."

Thirdly. We see in the character of Abraham an amiable moderation with respect to worldly things. He was rich, and increased in riches, but he never suffered his affections to fasten on these as his supreme good. He knew how to receive that degree of enjoyment from them they were designed to afford, without sensuality, and without being insensible to God as the giver. He acted like a patriarch. He confessed himself a pilgrim and a sojourner in the earth; he" sought a city which had foundations, a heavenly country." Do any of you, my brethren, wish to obtain this spirit? It is only a devotedness to God, a contemplation of eternity, a hope full of immortality, that can purify the heart from worldly-mindedness, and give you life and peace.

Fourthly. We have, in the next place, in the conduct of Abraham, a very diligent observance of all the modes of civility, urbanity, and decorum. He says, "If thou wilt go the left, I will go to the right; or if thou depart to the right, then I will go to the left." Here is a manly politeness to Lot, a disposition to oblige. He studiously avoids all expression of authority, of haughtiness, or superiority; yet there is nothing flattering or mean, but great dignity. This shines with still greater lustre as it appears in his conduct to the angels (chap. xviii., verse 3, 4, 5). What cheerful hospitality to strangers! He makes it a favour that they would accept of his hospitality. He runs to meet them, and bowed himself to the ground, and said, "My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: and I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on." This part of his conduct appears again in the xxiii. chapter, verse 7th. In purchasing the field of the children of Heth," Abraham stood up, and bowed himself to the people of the land, even to the children of Heth," which was the strongest expression of homage in that country he could pay. Though he had received their own land in prophecy, "yet he bowed himself down to the children of Heth." Nay, though he knew that they were excluded by God for their idolatry, yet "he bowed himself down to the children of Heth." Spiritual pride may dispose a man to assume a kind of superiority in manner and bearing, like the Pharisee, who said, "Stand by, for I am holier than thou;" but the father of the faithful was of a different spirit: he "bowed himself down to the children of Heth." Christianity, my brethren, teaches us that degree of civility and decorum of which mere worldly politeness is but the shadow. This we are expressly

taught by every precept in the New Testament, that we are to treat no person with scorn, or haughtiness, or derision.

We should be equally careful to avoid a spirit that would lead us to trample on our inferiors, from a mean desire of being thought what God has never designed or made us to be. Study, my brethren, a lovely behaviour; and not only whatsoever is lovely, but whatsoever gives dignity and grace to piety.

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We have seen what is remarkable in the conduct of Abraham; we shall now attend to the conduct of Lot. It was exceedingly wrong, on the part of Lot, not to refer to Abraham the alternative of that choice which he was pleased to offer him. This was an error, however, only in form with respect to decorum and disposition; but how did he act? We read, " And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord. Then Lot chose him all the plain of Jordan, and Lot journeyed east, and they separated one from another." Now, though the inspired historian has not given us an express censure, yet they must read the Scriptures with very little attention who do not see that the conduct of Lot was exceedingly blamable; that he chose more from the fertility of the soil, than from any regard for the preservation of his virtue and character. The people of Sodom he knew "were wicked before the Lord;" but he saw the plain of Jordan afforded numerous districts of pasturage for his herds and cattle. Here the conduct of Lot affords us as instructive a lesson as did that of Abraham. We find he was soon carried into captivity, and might have perished there but for the generous interposition of Abraham.

When he afterward established himself in the cities of Sodom and Gomorrah, he was stripped of all his property, and fled for his life to the city of Zoar; not, however, to dwell in that place, but he retired to a cave, and there he appears to have ended his days in obscurity We find there was nothing to distinguish him. Now this shows the great importance of paying attention to situations, as to the influence they may have upon character, and not the advantages of a worldly kind merely. It is very common for persons to place themselves in circumstances where they know their virtue will be endangered. They who are the most indisposed to encounter temptation, we find, are the most virtuous. Abraham was much more virtuous than Lot, but he had determined not to pitch his tent towards Sodom. Tremble at that condition or place, my brethren, which endangers your virtue. How wise was that choice of Moses, "who forsook all the pleasures of Egypt, by faith choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, which were but for a season!" For what can recompense you for the loss of your souls?

This part of the subject, my brethren, furnishes an important lesson to parents, in the choice of a profession, or in the establishment of young people in life. Parents do not always consider the probable influence and effect of certain connexions and situations on the habits of their children. They appear to come to this conclusion, that they

are themselves Christians, but that their children have no souls to be saved. The children of Lot, we read, were corrupted and ruined by their intercourse with the people of Sodom. What can be expected but evil, if young persons are exposed to the filthy conversation of the wicked? "Evil communications corrupt good manners." Can a man take fire in his bosom and not be burned? Even Lot himself

appears to have been corrupted; for he was first betrayed into drunkenness, then, as sin seldom comes alone, into incest. He lost, first, his innocence, then all that property for the sake of which he sacrificed it.

Fix it, my brethren, in your minds, that children are a sacred trust, that God will ask an account of your children. The curse of God was on the house of Eli, "because they made themselves vile, and he restrained them not." If your example has encouraged vice in them, how dreadful will it be to have accusers start up from such unexpected quarters, and before the eternal God, call upon you who have been accessories to their ruin! Better to have rocks and mountains to fall upon you, and cover you, than the wrath of the Almighty. But how, you may ask, is this evil to be avoided? It is by making a regard to the salvation of their souls the chief object. It is this, and this alone, which is an antidote to this evil. You are to teach them that it will not profit them, though they may gain the whole world, and lose their souls; for what can they give in exchange for their souls? You are to impress upon them that worldly riches and honours are fleeting distinctions; and under the influence of these sentiments, which include some of the first principles of Christianity, you will be more pleased to see your children in humble situations, rather than in the highest stations while they are strangers to God.

Here are plain marks of the visitation of God. Lot sacrificed his safety, and chose to expose himself to the "conversation of wicked men," and God was pleased to strip him of all his wealth: "the blessing of the Lord it maketh rich, and he addeth no sorrow with it." It appears he was "vexed with the conversation of the wicked." The words are full of instruction. He escaped for his life. He is snatched as a brand from the burning. There is a secret sense of uneasiness rests upon the mind of a good man at the sight of injustice, wickedness, inhumanity, and neglect of God, that must destroy all his enjoyments; while that wealth which God bestows is enjoyed with a mild and peaceful conscience; and be assured, if God, by his blessings, does not make you rich, all will be in vain to make you happy. Lot was stripped of his wealth, while Abraham, without anxiety or vexation, went on from prosperity to prosperity, till he waxed great indeed. Let us never depart, my brethren, from duty: "They that will be rich fall into a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." A lively sense and persuasion of the récompense of reward will efface all such sophistry. He that hath food and raiment has every reason to be content.

We are informed, by the Apostle Peter, that Lot, with all his imperfections, was a good man, which we should not have learned from

om.

this history. Some Christians rise to the stature and dignity of Abraham, while others remain as low as Lot. The Scriptures, we see in their narratives, exhibit to us different degrees of religious attainment. * Lot was vexed by his intercourse with the wicked inhabitants of SodThe effect of such society is either to vex or corrupt, to disgust or destroy our virtues, by assimilating our manners to theirs. A good man, if he connects himself with scoffers, may, perhaps, get over the first uneasy impression made by their company; but if his virtue remain unshaken, he will find himself distressed by the continuance of their vain and wicked conversation. But how difficult is it, my brethren, to associate with persons of this description, and not to lose something of a conscientious fear of God; to relax somewhat of delicacy of mind and feeling. "Evil communications corrupt good manners." You may be ready to confide in your own virtue; but the apostle says, "Be not deceived, evil communications corrupt good manners." Finally, my brethren, we see in these two persons, that the conduct of parents descends, in its effects, very far into their posterity. Abraham, by his piety, transmitted his religion to his descendants; while in those of Lot we find no disposition to it. Well! Abraham is great in this world, and he is great in heaven; for we read that the highest happiness of the saints is represented to us by our Saviour, in parable, as being found in reclining on Abraham's bosom. Let us all imitate that true greatness, which can be found only in the fear of God; in the freest and fullest devotedness of heart to his service, and a fear of sinning against Him. "Watch and pray," my brethren, "lest ye enter into temptation." "Blessed is that servant who, when his Lord cometh, shall be found so doing;" then shall he hear those consolatory words, "Thou hast been faithful over a few things, I will make thee ruler over many things."

LI.

THE CHARACTER OF BALAAM.*

NUMBERS, xxi., 8: Balaam also, the son of Beor, they slew with the sword.

[Preached at Broadmead, Bristol, Lord's Day evening, Nov. 5, 1826.]

It appears from the history of the Israelites, that when they encamped on the borders of Moab, they were tempted, through the counsel of Balaam, to commit whoredom with the daughters of that idolatrous land; and, on this account, the Lord sent a plague on them, which consumed twenty-four thousand persons, and which ceased not its ravages, until Phinehas, the grandson of Aaron, had slain two flagrant offenders, and, by his righteous

From the notes of the Rev. T. Grinfield.