usually do to their native country; and found it painful to turn his back upon all his friends, and to forsake all the comforts which he enjoyed in opulence and ease. No doubt, too, he had much to combat with amongst his friends and acquaintance. He was leaving his native country, and yet "he knew not whither he was going." How strange must this appear! yea, what a folly and infatuation! But "he knew in whom he had believed," and had no fear but that the Lord Jehovah, who had called him, would guide his feet, and keep him in all his ways. And shall not we also have much to contend with, if we obey the call of God in his Gospel? To renounce the world, to "mortify our members upon earth, to cut off a right hand, to pluck out a right eye, to crucify the flesh with the affections and lusts," is surely no easy work. The very terms in which these duties are expressed sufficiently declare what self-denial is necessary for the discharge of them. From without, also, our difficulties will be increased. We shall have foes without number to obstruct our way; and most of all, "those of our own household." Hence our blessed Lord warned his followers, saying, "If any man will be my disciple, let him deny himself, and take up his cross daily, and follow me.' In truth, "if we hate not father and mother, and houses and land, yea, and our own lives also in comparison of him, we cannot be his disciples." Let not this appear a hard saying: obey it, like Abram; and, like him, you shall find it "a light burden and an easy yoke."]

4. His prudent care

[Abram collected together all the substance which he could conveniently carry with him, and took it along with him for his support. To have acted otherwise, without necessity, would have been to tempt God, rather than to trust in him. He had many dependent on him; and it became him, as far as with propriety he could, to provide for their support. And the same prudent care becomes us also. It is one thing to improve the means we possess, and another to trust in them. We must never say to gold, "Thou art my hope; or to the fine gold, Thou art my confidence:" but at the same time we are to employ the talents which God has committed to us, that we may support ourselves, and not be chargeable to others. That is a remarkable expression of Solomon, "I wisdom dwell with prudence"." And a prudent attention to our worldly circumstances tends rather to honour, than disgrace, religion. Abram, as the head of a family, provided for his own and he did right in this: yea, if he had not done it, he would have "denied the faith, and been worse than an

Prov. viii. 12.

infidel." Whatever, then, be your situation in life, endeavour to discharge the duties of it in a becoming manner; and let your determination through grace be like that of David, "I will behave myself wisely in a perfect ways."]

5. His persevering diligence

turn

[In stopping at Haran till his father's death, I suppose, he judged that to be, or rather, that it was for the time, his proper destination. destination. But being afterwards directed to go to Canaan, he went forth, and turned not aside till he came thither and there he abode for many years. Indeed, to the very end of his life he held on in the good way which God had directed him to pursue. And thus it is that we also must approve ourselves to God. We must "not turn back: for, if we do, God's soul will have no pleasure in us." If we back" at any time, it is to certain "perdition." Let us member Lot's wife." In fact, it were better for us never to have "known the way of righteousness, than, after having known it, to depart from it." Go on then, like Abram, "as pilgrims and sojourners here," "shewing plainly, that you are seeking a better country." And be assured, that " if, by patient continuance in well-doing, you seek for glory and honour and immortality, you shall in the end attain eternal life"."]

66

u Rom. ii. 9.

re

XXI.

SEPARATION OF ABRAM AND LOT.

Gen. xiii. 8-11. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me: 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 Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt as thou comest unto Zoar. Then Lot chose him all the plain of Jordan.

WEALTH is almost universally considered as a source of happiness, and in that view is most eagerly desired. That it may conduce to our happiness in some respects, especially when it is improved for the relief of our fellow-creatures, we admit: but it is much

oftener a source of trouble and vexation than of satisfaction and comfort." If goods increase, (says Solomon,) they are increased that eat them." A multitude of servants augments our care. Their disagreements among themselves, or disputes with the servants of others, frequently become an occasion of disquietude to ourselves. The envy also and jealousy that are excited in the breasts of others, operate yet further to the disturbance of our peace. In how many families have contentions arisen from this source! How many who have spent years together in love and harmony, have been distracted by feuds and animosities as soon as ever they were called to share the property that has been bequeathed them! Even piety itself cannot always prevent that discord, which the pride or covetousness of others is forward to excite. Abram and Lot had lived together in perfect amity, while their circumstances were such as to preclude any jarring of interests; but when their opulence increased, occasions of jealousy arose; their servants, espousing too warmly their respective interests, quarrelled among themselves; and it became expedient at last, on account of the difficulty of finding pasturage for such numerous flocks and herds, and for the sake of preventing more serious disputes, that a separation should take place between them. The manner in which this separation was effected will afford us much instruction, while we consider,

I. The proposal of Abram-

His conduct on this occasion was indeed such as became his exalted character. It was,

1. Conciliatory—

[Abram well knew the value and blessedness of peace. He knew that "the beginning of strife is as when one letteth out water;" the breach, however small at first, being quickly widened by the stream that rushes through it, and speedily defying all the efforts of man to prevent an inundation. He had learned that valuable lesson, "To leave off contention before it be meddled with";" knowing that when it is once

begun, no man can tell when or how it shall terminate. Hence he was desirous of promoting peace between the herdmen, and more especially between himself and Lot. The consideration of the relation subsisting between himself and Lot, rendered the idea of contention still more hateful in his eyes; "Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren." How amiable was this spirit, how engaging was this address! and how happy would the world be, if all were thus studious to prevent contention, and to "keep the unity of the Spirit in the bond of peace!"]

2. Condescending—

[Abram, as standing in the superior relation of an Uncle, and as being the person peculiarly called of God, while Lot was only a Nephew and an attendant, might well have claimed the deference and submission that were due to him. But, instead of arrogating to himself any authority or asserting his own rights, he was ready to act the part of an inferior; rightly judging, that condescension is the truest honour, and that to be the servant of all is to imitate most nearly the character of our blessed Lord. Accordingly the proposal came from him, that, since circumstances imperiously required a separation, they should separate in a manner that became their holy profession. How many angry disputes, and bitter quarrels, and bloody wars might be avoided, if the contending parties, instead of proudly requiring the first advances from each other, would strive who should be foremost in making proposals for peace!] 3. Generous

[Common justice required that the partition of land should be such as to secure to Abram equal advantages with Lot. But Abram waved his rights, and cheerfully conceded to his Nephew whatever portion he chose to take. Though he could not but know that there was a great difference between the lands on either side of him, the one being far more fertile and better watered than the other, he desired Lot to occupy whichever he preferred, and to leave the other to him. What a noble, disinterested, generous mind did this manifest! Would to God that such an indifference about carnal interests were more prevalent in the world, and especially among the professors of religion! This would shew a becoming deadness to the world: it would give an evidence, that our hearts were set on things above, and not on things below: it would illustrate, more strongly and convincingly than ten thousand words, the efficacy of faith, and the excellence of true religion.]

c Matt. xx. 26-28.

Admirable as was the example of Abram, we observe a perfect contrast to it in,

II. The choice of Lot

Whether Lot was at that time a converted man, we cannot say: it is certain that twenty years after this he was a truly righteous man, and a most distinguished favourite of Heaven: and it is not improbable that the change of heart which he experienced, arose from the troubles which his present choice entailed upon him. But without determining his general character, it is very plain that his conduct in the present instance argued,

1. Too great a concern about his temporal interests

[As far as the history informs us, we have no reason to think that Lot felt any reluctance in parting with Abram. He had now an opportunity of gratifying his covetous desires; and he seems to have embraced it with greediness and joy. If he had not been blinded by selfishness, he would have returned the compliment to Abram, and given him his choice: or, if he had accepted Abram's offer, he would at least have endeavoured to make an equitable division of the lands, so that each might have his proper portion of the more fertile country. But instead of this, he surveyed with pleasure the wellwatered plains of Jordan, which were beautiful and fruitful like Eden of old, and took the whole of them for himself; regardless what difficulties his Uncle might experience; and intent only on his own interests. Who does not see the meanness and illiberality of this conduct? Who does not see that worldliness and covetousness were the governing principles of his heart? If the man who requested our Lord to interpose in order to obtain for him his proper share of his father's inheritance, needed that caution, "Take heed and beware of covetousness," much more did the choice of Lot betray a very undue concern about his temporal interests, and a selfishness that was deeply reprehensible.]

2. Too little regard to the interests of his soul

[Lot could not but know the character of the people of Sodom; for they declared their sin before all, and without the least reserve: and he ought to have considered what a tendency there is in "evil communications to corrupt good manners. But as he left Abram without regret, so he went to

d 2 Pet. ii. 7, 8.