now, in the severity of the forthcoming judgment, vindicated his right to the title of "Judge of all the earth.” “That be far from thee to do after this manner"-he exclaims; in reference to the impending destruction of the devoted cities, "to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from thee; shall not the Judge of all the earth do right?"

Abraham's well known intercession follows Christ's declaration of his Divinity. Its terms are so peremptory;-so decisive and so clear, that taken by itself, it requires a sense foreign to the language to fasten it on a ministerial angel, speaking in the name of God;-the inherent authority is thrown too boldly into relief for the stability of such an opinion. The whole spirit of the intercession depends on the Person appealed to, having the choice in what he eventually should determine. "If I find fifty righteous within the city, then I will spare all the place for their sakes."

As I have said, of itself it is difficult to put aside the belief, which is plainly inculcated, and which both by Jews and Christians has been received, that it was God who spake ;-but taken with the succeeding chapter it becomes almost incontrovertible.

The intercession ended, "The Lord went his way, as soon as he had left communing with Abraham." But whither? Not to the cities which were about to be destroyed; not to join the two angels whom he had quitted to converse with Abraham ;-but to Heaven; -his own seat;-the right hand of his Father(speaking in man's language and ideas)—whence he again contemplated the world's affairs, and presided in power over its destinies.

This truth is clearly inferred from the very next verse; for it is stated, that "there came two angels to Sodom at even." The third, as we have said, had communed with Abraham, while they had proceeded on their mission; and at the end of the intercession did not overtake them, but "went his way."

These two angels become the guests of Lot, who alone of the inhabitants of that city was worthy, through the excellence of his character, of receiving the Divine emissaries. They display great solicitude to save him from the impending ruin; extend their care even to those of his kindred, who seem by the event, to have no title to this act of clemency, except as they stood in relation to himself. But the lauguage of these angels stands in a most remarkable contrast to that of the Divine Being who had lately conversed with Abraham. He, as we have seen, spoke and acted on an independent authority. But the angels-the ministers of Divine wrath-confess an inferiority in the very first exhibition of the powers they came armed with. "Hast thou here any besides? bring them out of this place; for we will destroy this place, because the cry of them is waxen great before the face of the Lord (JEHOVAH,) and the Lord hath sent us to destroy it." We see at once, that this is the language of dependents on a higher Power; and who only act as they have received commandment.

It is true that the village of Zoar is saved by the earnest entreaty of Lot that he might escape thither, instead of hastening to the distant mountain, whither he was commanded to flee;-a fact, which undoubtedly seems to give a degree of that independ

ent agency to these angels, which was so strongly asserted by "the Lord" who conversed with Abraham. We cannot tell to what extent a discretionary power might have been left to them ;-neither can we presume to judge the terms of the command delivered to them. The will of God that Zoar should be spared might instantaneously have been made known to them by inspiration, while Lot was speaking. It might have been pre-determined and formed part of their commission, that the prayer of Lot should be granted. Very many reasons could be adduced, which might perfectly reconcile an apparent assumption of authority of so trifling a nature, with the entire dependence of those who exercised it, did there seem any strong necessity for seeking them;-but the inferiority of their nature is so distinctly expressed in the verse which has been quoted "The Lord hath sent us to destroy, &c." and that inferiority is so completely shown in the act of judgment which immediately succeeds, that it seems superfluous to pursue it farther. The judgment is thus recorded. "Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven; and he overthrew those cities and all the plain, and all the inhabitants of the cities, and that which grew upon the ground." The supremacy is here clearly resumed. "The Lord" (JEHOVAH) rained fire from Jehovah :—that is, from Heaven in assertion of his own power of executing judgment upon the earth.

The time however approached, when the Divine promises began to receive their more evident accomplishment. Isaac, the son of promise is born; and

that influence is felt in deed, which has so long exercised the faith of the Patriarch. His happiness however receives an unexpected alloy in the jealousy which manifests itself between the bondwoman and Sarah. The former doubtless had taught herself to imagine the hopes of Abraham in having another son to be visionary. She had received abundant promises herself, and the reliance upon these, joined to the improbability of Sarah's bearing, had led her secretly to believe, and to persuade Ishmael, that he would be the heir. The ill-feeling and jealousy induced by their disappointment broke out on the feast, which in accordance with the customs of those times was made on the weaning of Isaac ; and eventually, with the consent of God, caused their ejection from the roof of Abraham.

It is not necessary for the object we have in view to dwell on these things. We name them chiefly as an evidence of that continuity of design which is so clearly manifested, throughout this part of history. Ishmael and his mother, after their departure from the tents of Abraham, lose themselves, and wander in the wilderness of Beersheba. Their provisions are consumed; they are far from succour, and have no thought in their extremity, but to commend their souls to God and die. "And she went and sat her down over against him a good way off, as it were a bow-shot; for she said; Let me not see the death of the child. And she sat over against him, and lift up her voice and wept.

But Christ had promised that he would multiply the seed of Hagar "exceedingly." That promise is

* Gen. xxi. 16.

now, in her hour of distress, remembered.

"And

God heard the voice of the lad; and the angel of God called to Hagar out of Heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad and hold him in thine hand; for I will make him a great nation." The promise to all real intents is the same as that which was before quoted from the 16th chapter; and the person is palpably identified with that Being, who formerly poured consolation into her heart, when she had fled from the severity of Sarah, on her conception of Ishmael. God, or Christ, in the unity of the Godhead, heard the despairing cry of Hagar; and the angel of God, - that emanation of the Godhead who appeared unto men, called to Hagar out of Heaven, and by the sameness of the promise, was doubtless recognized as he was in fact-the angel who had sought her out in the wilderness of Shur.

We have at length reached the great trial of the life of Abraham;-the oblation of his son Isaac; - the trial which confirmed and set the final seal to those manifold blessings with which he had so bounteously been endowed. An interval has taken place since the wanderings of Ishmael. Isaac from a child has sprung into manhood. into manhood. His mind has been formed under the care of the Patriarch; and the fond and delighted parent rejoices no less in the fulfilment of God's assurances to him, than that he who was the object of them was so worthy to receive them. An age of peace and tranquillity lay extended before him. His trials seemed past. He had trusted in God; and he enjoyed in its fulness the recompence