not. (3.) Abraham's cheerful and ready compliance. I hope he did not need to be sworn not to deal falsely; but as posterity was concerned, the more solemn the engagement the better. The friend of God has no desire but to be the friend of man.

Ver. 25, 26. Now that they are entering into closer terms of amity, however, it is proper that if there be any cause of complaint on either side, it should be mentioned and adjusted, that nothing which is past, at least, may interrupt their future harmony. Abraham accordingly makes mention of a well of water which Abimelechs servants had violently taken away. In this country, and to a man whose substance consisted much in cattle, a spring of water was of consequence; and to have it taken away by mere violence, though it might be borne from an enemy, yet is not to be overlooked where there is professed friendship. In this matter Abimelech fairly and fully exonerates himself: I wot not, saith he, who hath done this thing: neither didst thou tell me, neither yet heard I of it but to-day. Public characters cannot always be accountable for the misdeeds of those who act under them: they had need take care, however, what sort of servants they employ, as while matters are unexplained, that which is wrong is commonly placed to their

account.

Ver. 27-32. Abraham, satisfied with the answer, proceeds to enter into a solemn covenant with Abimelech, and as it should seem a covenant by sacrifice.* The sheep and oxen appear to have been presented for this purpose; and the seven ewe lambs were probably a consideration to him, as lord of the soil, for a rightful and acknowledged propriety in the well. Having mutually sworn to this covenant of peace, the place where it was transacted was from hence called Beersheba, the well of the oath, or the well of seven, alluding to the seven lambs which were given as the price of it. Matters being thus adjusted, Abimelech and Phichol, the chief captain of his host, took leave and departed.

Ver. 33, 34. Abraham being now quietly settled at Beersheba, planted a grove, and called there on the name of Jehovah, the everLasting God. The grove might be for the shading of his tent, and

* See on Chap. xv. 10. p. 142.

perhaps for a place of worship. Such places were afterwards abused to idolatry; or if otherwise, yet became unlawful when the temple was erected. The use which Abraham made of it was worthy of him. Such was his common practice: wherever he pitched his tent, there he reared an altar to the Lord. A lovely example this, to all those who would tread in the steps of the faith of Abraham. It does not appear, however, that this was a common, but rather a special act of worship; somewhat like that of Samuel, when he set up a stone between Mizpeh and Shen, and called it Ebenezer, saying, Hitherto the Lord hath helped us. There are periods in life, in which we are led to review the dispensations of God towards us, with special gratitude and renewed devotion. In this situation Abraham continued many days but still he is a sojourner, and such he must continue in the present world.

DISCOURSE XXX.

ABRAHAM COMMANDED TO OFFER UP HIS SON ISAAC.

Gen. xxii.

WHEN Isaac was born, Abraham might be apt to hope that his trials were nearly at an end: but if so, he was greatly mistaken. It is not enough, that, in consequence of this event, he is called to give up Ishmael: a greater trial than this is yet behind.

And it came to pass after these things, that God did tempt Abraham. Many temptations had assailed him from other quarters, out of which God had delivered him: and does he after this become his tempter? As God cannot be tempted with evil, so neither (in one sense) tempteth he any man. But be sees fit to try the righteous; and very frequently those most who are most distinguished by their faith and spirituality. So great a value doth the Lord set upon the genuine exercises of grace, that all the grandeur of heaven and earth is overlooked, in comparison of a poor and contrite spirit, which trembleth at his word. It is no wonder, therefore, that he should bring his servants into situations, which, though trying to them, are calculated to draw forth these pleasant fruits.

In discoursing upon this temptation of Abraham, I shall deviate from my usual practice of expounding verse by verse; and shall notice the trial itself; the conduct of the patriarch under it; the reward conferred upon him; and the general design of the whole.

First, with respect to the trial itself. The time of it is worthy of notice. The same things may be more or less trying as they are connected with other things. If the treatment of Job's friends had not been preceded by the loss of his substance, the untimely VOL. V.

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death of his children, the cruel counsel of his wife, and the heavy hand of God, it had been much more tolerable: and if Abraham's faith and patience had not been exercised in the manner they were anterior to this temptation, it might have been somewhat different from what it was. It is also a much greater trial to be deprived of an object when our hopes have been raised, and in a manner accomplished respecting it, than to have it altogether withheld from us. The spirits of a man may be depressed by a heavy affliction; but if he be nearly recovered, and experiences a relapse; if again he recovers, and again relapses, this is much more depressing than if no such hopes had been afforded him. Thou hast lifted me up, said the Psalmist, and cast me down! Now such was the temptation of Abraham. It was after these things that God did tempt Abraham: that is, after five-and-twenty years waiting; after the promise had been frequently repeated; after hope had been raised to the highest pitch; yea, after it had been actually turned into enjoyment; and when the child had lived long enough to discover an amiable and godly disposition. Ver. 7.

The shock which it was adapted to produce upon his natural affections, is also worthy of notice. The command is worded in a manner as if it were designed to harrow up all his feelings as a father; Take now thy son, thine ONLY SON (of promise)—Isaac, WHOM THOU LOVEST—Or, as some read it, 'Take now that son ... that only one of thine . . . whom thou lovest. ... that ISAAC!' And what? Deliver him to some other hand to sacrifice him? No: be thou thyself the priest go, offer him up for a burnt offering! When Ishmael was thirteen years old, Abraham could have been well contented to have gone without another son but when he was born, and had for a number of years been entwining round his heart, to part with him in this manner must, we should think, be a rending stroke. Add to this, Isaac's having to carry the wood, and himself the fire and the knife; but above all, the cutting question of the lad, asked in the simplicity of his heart, without knowing that he himself was to be the victim, Behold the fire and the wood; but where is the lamb for a burnt offering?—This would seem to be more than human nature could bear.