so unlike to Abraham in this world, do you think that you can be numbered amongst his children in the world to come? O judge yourselves, that ye may not be judged of the Lord in that great and fearful day.] 2. In a way of reproof [Surely this subject administers a severe reproof not only to those who never employ their influence at all for God, but those also who exert it only in a tame and timid ineffectual way. Think, ye who have children, servants, apprentices, have ye no responsibility on their account? Has not God constituted you watchmen to give them warning of their subtle enemy, and to shew them how they are to escape from his assaults? And, if they perish through your neglect, shall not their blood be required at your hands? Did God intrust them to you for your comfort and advancement only, and not at all for their benefit? And the many Sabbaths which he has given you to be improved for them, shall not a fearful account be given of them also ? Is it pleasing to Him, think you, that you suffer the ordinances of divine worship to be neglected by them, and the Sabbaths to be wasted in idle vanities, instead of being employed by them and you for their welfare? 66 But perhaps you will say, I do occasionally give them good advice. What is that? Abraham did not satisfy himself with giving good advice to his children and his household, but "commanded them:" he maintained authority in his family, and exercised that authority for God. And thus should you do also. Eli could say to his sons, “ Nay, my sons, this is no good report that I hear of you: ye make the Lord's people to transgress." He even went further, and reminded them of the day of judgment: "If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?" But was this all that his situation called for? No: he should have "commanded them," and have thrust them out from the priestly office, if they did not obey his injunctions: and because he neglected to do this, God sent him a message that "made the ears of all that heard it to tingle." And some awful message shall you also have, if you neglect to employ for God the authority you have received from God: for "them that honour him he will honour; and those who despise him shall be lightly esteemed "."] 3. In a way of encouragement-- [True it is, that though you may command, you cannot ensure obedience to your commands: and notwithstanding your utmost care, there may be much amiss among those who are under your control. In Abraham's family there was a mocking m 1 Sam. ii. 22—3'. education would have been committed, are prevented; and good habits are, for a time at least, induced. And though afterwards the force of temptation may prevail to draw them aside from the good way, yet in a season of trouble they may be brought to reflection, and the seed long buried in the earth may spring up, and bring forth fruit to their eternal welfare. The prodigal son is no uncommon character. The advantages of a father's house may be forgotten for a season; but in a day of adversity may be remembered, and be realized to an extent greater perhaps in proportion as they were before neglected and despised.] That this subject may be more deeply impressed on our minds, let us PURSUE it, 1. In a way of inquiry [Are we, Brethren, "walking in the steps of our father Abraham?" Can God say respecting each of us, 66 I know him:"I know his principle: he regards all that he possesses, his wisdom, his power, his wealth, his influence altogether, as a talent committed to him by me, to be improved for the good of others, and the glory of my name. I know his inclination: he has a zeal for my honour, and longs to be an instrument of exalting and magnifying my name: he has also a love to his fellow-creatures, and desires to benefit them in every possible way to the utmost of his power. I know his practice too: he calls his family together from day to day, to unite in worshipping and serving me. He catechises his children; he instructs his servants; he labours steadily and affectionately to guide them all into the way of peace. His heart is set upon these things: he enters into them as one who feels his responsibility, and has no wish but to approve himself to me, and to give up a good account of his stewardship at last.' Say, Brethren, whether the heart-searching God can testify these things respecting you? Must he not rather, respecting many of you say, "I know him," that he cares no more for the souls committed to him than he does for his flocks and herds, or for the cattle which are employed in his service? If only they are well, and subserve his interest, and do his work, it is all he is concerned about. Even his very children are not regarded by him as immortal beings: if they do but get forward in their respective callings, and prosper in relation to the present world, he is satisfied, and leaves all the rest to "time and chance." Alas! alas! what an account will such persons have to give at the judgment-seat of Christ, when the Lord Jesus shall say to them, 'Is this the way in which you dealt with the souls committed to you, the souls which I purchased with my own blood?' Beloved brethren, if ye are so unlike to Abraham in this world, do you think that you can be numbered amongst his children in the world to come? O judge yourselves, that ye may not be judged of the Lord in that great and fearful day.] 2. In a way of reproof [Surely this subject administers a severe reproof not only to those who never employ their influence at all for God, but those also who exert it only in a tame and timid ineffectual way. Think, ye who have children, servants, apprentices, have ye no responsibility on their account? Has not God constituted you watchmen to give them warning of their subtle enemy, and to shew them how they are to escape from his assaults? And, if they perish through your neglect, shall not their blood be required at your hands? Did God intrust them to you for your comfort and advancement only, and not at all for their benefit? And the many Sabbaths which he has given you to be improved for them, shall not a fearful account be given of them also? Is it pleasing to Him, think you, that you suffer the ordinances of divine worship to be neglected by them, and the Sabbaths to be wasted in idle vanities, instead of being employed by them and you for their welfare? But perhaps you will say, 'I do occasionally give them good advice. What is that? Abraham did not satisfy himself with giving good advice to his children and his household, but "commanded them:" he maintained authority in his family, and exercised that authority for God. And thus should you do also. Eli could say to his sons, "Nay, my sons, this is no good report that I hear of you: ye make the Lord's people to transgress.' He even went further, and reminded them of the day of judgment: "If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?" But was this all that his situation called for? No: he should have "commanded them," and have thrust them out from the priestly office, if they did not obey his injunctions: and because he neglected to do this, God sent him a message that "made the ears of all that heard it to tingle." And some awful message shall you also have, if you neglect to employ for God the authority you have received from God: for "them that honour him he will honour; and those who despise him shall be lightly esteemedm."] 3. In a way of encouragement— [True it is, that though you may command, you cannot ensure obedience to your commands: and notwithstanding your utmost care, there may be much amiss among those who are under your control. In Abraham's family there was a mocking m 1 Sam. ii. 22—3 '. Ishmael, in Isaac's a profane Esau, and in Jacob's many a sinful character. But still, if you fail in many instances, and succeed in only one, will not one soul repay you for all your trouble? The testimony of your own conscience too, confirmed by the witness of God's Spirit-is this no recompence? Will not this amply repay every effort you can make, even though you should never succeed in one single instance? Reflect too on the testimony which God himself will give you in the last day: "I know him:" I know how he persevered under the most discouraging circumstances: I know the battles he fought for me: I know the contempt he endured for me: but he was determined to persevere: and "he was faithful unto death: and therefore I award to him a crown of life." Say, Brethren, is there not enough in such a prospect as this to carry you forward, though your difficulties were ten thousand times greater than they are? Say not, I am not able to conduct family worship, and to instruct my family.' If this be the case, as doubtless in many instances it is, are there not helps sufficient to be obtained from books of instruction and from forms of prayer? Do your best; and beg of God to bless your endeavours and you shall not labour in vain nor run in vain: for "out of the mouth of babes and sucklings God will ordain strength, and perfect praise."] XXX. ABRAHAM'S INTERCESSION FOR SODOM. Gen. xviii. 32. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake. THE selection of this chapter as one of the Lessons for this day* intimates, that the doctrine of a Trinity of persons in the Godhead derives some confirmation from it. That one of these strangers who visited Abraham in the likeness of men, was God, cannot admit of any doubt: for He is called The LORD, that is Jehovah, above ten times in this and the following chapter; and Abraham's address to him clearly shews, that he knew him to be God. Moreover there is reason to think that it was the Second Person in the Trinity, who thus conversed with Abraham; because Abraham calls him "the Judge of all the earth." Trinity Sunday. Now "the Father judgeth no man; but hath committed all judgment to the Son":" and therefore we conclude, that this was not God the Father, but God the Son. But it is by no means clear that the other two strangers were the other Persons in the Trinity. Many of the ancients indeed thought they were so; and there is some foundation for their opinion: for Lot addressed them in terms which seem more properly applicable to God than to angels; "Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life." And one of the angels (for so those two are called) answered him in language almost too exalted for a creature to use, "See, I have accepted thee concerning this thing." But if we consider the peculiar nature and extent of their commission, we may account for the use of this language without supposing either of them to be God. And indeed there is clear evidence that they were only angels, attendant on the Son of God, and sent by him; for they themselves say, " The Lord hath sent us to destroy Sodom." Nevertheless, if we admit, as we must, that the person who is here so frequently called Jehovah, was God the Son (for no man hath seen the Father at any time'), the chapter clearly marks a plurality of persons in the Godhead; and therefore is properly read on this day, when the Trinity in Unity is the peculiar subject to which our attention is called. To Him, even to our adorable Emmanuel, did Abraham address his intercession on behalf of Sodom and Gomorrha: an intercession the most instructive of all that are recorded in the sacred volume. When Abraham understood that this divine Person with his attendant angels was come to destroy those wicked cities, he entreated that, if fifty righteous persons could be found in them, the wicked might be spared for their sake. Having prevailed thus far, he in five successive petitions reduced the number to ten, and a John v. 22. b Gen. xix. 18, 19. c Gen. xix. 1. |