yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

And the Lord went his way, as soon as he had left communing with Abraham and Abraham returned unto his place.

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(Genesis xviii. 20-33.) THE cities of the plain had now filled up the measure of their iniquities, and God arose to judgment. Yet, in order to convince us of the equitableness of his proceeding, the Omniscient Jehovah deigns to speak after the manner of men, and declares his intention of coming down from heaven, to make previous inquiry (as a just judge ought to do) into the facts of the case. The Lord intimates, also, his readiness to mitigate his severity, should circumstances admit: "I will examine whether the accusing cry of their sins be confirmed: and if not, I will know: I will judge and act impartially."

Abraham, thus encouraged by the declarations of God, and by what he knew of the divine attributes, hereupon begins to plead in behalf of the cities in the midst of which Lot dwelt. His intercession is very remarkable in its character, and worthy of our study. Let us aim, with the assistance of the Holy Spirit, to apprehend the meaning of its various parts, and gain instruction and encouragement from the narrative.

1. The very first expression exhibits to us that privilege of free Access to God, which is enjoyed by every believer:-"Abraham drew near." His heart was prepared to pray: and in praying he approached the Lord, as a sinner reconciled to Him, and not afraid of Him. His demeanour answers to the G 2

title subsequently given to him by God himself, (Isaiah xli. 8.) "Abraham, my friend." A friend, even an humble friend, enters with a certain degree of freedom into the presence of the person who has admitted him to friendship.-This is entirely consonant to the whole spirit of the Gospel. In the New Testament we are explicitly taught in what manner we are thus made the friends of the Most High. Thus St. Paul, writing to the Ephesians, says, "You, who were sometimes afar off, yet now hath he reconciled:" ye are "brought nigh by the blood of his cross. And being thus redeemed, we are exhorted by the same Apostle in the following strain: "Let us DRAW NEAR, with a true heart, in full assurance of faith." In all our prayers for ourselves, and in our intercessions for others, we are bid to approach and pour forth all our desires: "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

2. But next observe, how the boldness of Abraham is tempered with Humility. The nearer he comes to God, the more deeply does he abase himself. He confesses himself to be but "dust and ashes:" so vile and so unworthy, that, had it not been for the condescension of the Lord, it would have been the utmost presumption in him to open his lips before the Divine majesty. And this spirit of humility is felt by all, who are made to know the purity of the Divine character, and their own sinfulness. Neither is it diminished by the

habit of intimate communion with God: on the contrary, it is increased by frequent prayer. It is feelingly expressed by various Scripture saints: especially by Job, who, in the presence of the Lord, exclaims, "Behold I am vile: What shall I answer thee? I will lay mine hand upon my mouth. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes."

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3. Abraham also declares his Submission to the righteousness and equity of the Lord. Though he trembled at the prospect of judgments, yet in these very judgments he justified God. Righteous art thou, O Lord, when I plead with thee." Fearful indeed must be the end of the ungodly generation: but, Thou continuest holy! We are criminals: Thou art our Judge: and "shall not the Judge of all the earth do right?"-This is conformable to the argument of St. Paul, who declares, in the fullest manner, (Romans iii. 19.) "Now we know that whatsoever things the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." 4. Abraham, however, puts in the Plea of mercy. He entreats for himself; for the supposed righteous in Sodom; yea, for the city itself. "Let not the

Lord be angry: wilt thou destroy the righteous with the wicked? Wilt thou not spare the place?" Such were the earnest petitions of this holy and humble man.-Nothing is more pleasing to the Lord, than to be thus reminded of his attribute of mercy: espe

cially as it is confirmed to us, by the death of his own dear Son. "He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?"—" God be merciful!" should form our unceasing prayer. And when the petition is not answered favourably, on behalf of others, yet we have good ground for believing that our prayers will return into our own

bosom.

5. It might be added, that, up to a certain point, the intercession of Abraham was characterized by Perseverance: but towards the end, he failed in this point. As the Lord yielded one petition after another, Abraham kept pressing his plea, and filling his mouth with arguments. Yet at length, (thinking, perhaps, that Lot's household, for which he was most interested, could not possibly comprise fewer than ten righteous persons,) he stops at that number: "I will speak yet but this once."-Upon this part of the subject, it may be the most practically useful to quote the Apostolic injunctions, which show that we ought to put no limits to our perseverance : Pray without ceasing:"-" praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."

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But though Sodom and Gomorrah were destroyed, Lot was saved: among other reasons, for this-To convince us, that "the Lord knoweth how to deliver the godly out of temptations." Lot had passed a wretched existence in the abode of his own choosing.

He was daily vexed with "the filthy conversation of the wicked." "That righteous man (says St. Peter) dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds." After this, his history grows more and more sad, till it closes at length in dishonourable obscurity.-When we attempt to calculate his gains and his losses, the account tells mournfully on one side. What he gained, was, a temporary gratification, as he led his ample flocks to the well-watered plains of Jordan: that was all! He lost his religious standing in the family of Abraham for a time, his liberty: his peace of mind: all his property, twice: then his wife, who was turned into a pillar of salt: finally, his domestic honour and virtue: and he seems to have been not far from losing his soul! He "scarcely was saved!" Had not the pen of inspiration, in the New Testament, assigned him the titles of "just Lot," and "that righteous man," scarcely could we have dared to class him among the servants of God.

Faithful Abraham, meanwhile, grew stronger and stronger; and was shortly about to see his family built up in honour and comfort, by the birth of the promised Isaac.