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SERMON XLIV.

GENESIS Xviii. 27.—And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes!

"THE cities of the plain " had at length filled up the measure of their iniquities: God's forbearance was at an end; and the angels of vengeance had actually set out for the guilty spot. Abraham, "the friend of God," receives this token of the Divine regard, that he is previously informed of the Divine purpose. He is deeply interested by the awful communication; for in that devoted place lives his nephew Lot, with his whole family. Without delay, therefore, and with the most affectionate concern, "Abraham drew near and said, Wilt thou also destroy the righteous with the wicked?" Not content with this, he adds-" Wilt thou not spare the place, for the righteous that are therein ?"

From this passage in the history of Abraham, many instructive lessons may be learned.-Let it teach you,

I. THE TRUE POSTURE FOR A SINNER, at the THRONE OF GRACE.-He must lie low, and aim high.

You see this in the behaviour of Abraham on the present occasion. Though honoured by a fresh token of the Lord's confidential friendship, he has

1. Low thoughts of himself. He cannot forget who and what he is: "I am but dust and ashes!"

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The expression is singular. It alludes, I think, first, to the Meanness of his Origin. What was Abraham-what are all men-but "dust?" "The Lord God formed man of the dust of the ground "-of the very meanest material. And shall a creature, so formed, intrude into the presence of the great God? of Him, before whom Angels, "that are greater in power and might," veil their faces? If we do at all" draw near," surely it must be with the most lowly reverence. "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God for God is in heaven, and thou upon earth ; therefore let thy words be few."-But this expression of Abraham may allude, secondly, to the Corruption of his Nature. "Dust" is what God made it but "ashes" have had a value, which is now departed from them. Thus man, however mean, was yet not offensive, till he "corrupted his way "3 before God. Of this fallen race was Abraham; nay, "all we like sheep have gone astray "4-have forgotten and provoked the Lord-have lost the little value which we originally possessed, and are fit only to be cast out with abhorrence. Hence, like Abraham, we must entreat―" Oh let not my Lord be angry!" and must be brought to feel, that, had we not an express warrant, it would be the most intolerable arrogance for us, vile transgressors, to "take upon us to speak unto the Lord."-Yet, with all this self-abasement, Abraham has also

2. High thoughts of God: high thoughts, first, of his Equity; "The Judge of all the earth," he is persuaded, must and "will do right." Any other sup1 Gen, ii. 7. 2 Eccles. v. 2. 3 Gen. vi. 12. 4 Isa. liii. 6.

position, indeed, were an affront to the Lord. And therefore, brethren, when you ask of him any favour, rest assured of this, that, whatever the Lord shall do, will be rightly done; though it may be so done, as to mortify your ignorant self-love. "The Lord is righteous in all his ways, and holy in all his works."'— But, secondly, let Abraham teach you also to entertain equally high thoughts of his Mercy. Be not backward to ask of God, what you are unable to claim. Abraham pleads, not only for righteous Lot, but for wicked Sodom. Why should any favour be shewn unto her? He can assign no equitable ground for it—he asks it as a mere unmerited gift; but he asks it, in full confidence that the request will not displease the Lord. And "such trust have we also, through Christ, to God-ward." He is "the God of all grace❞—more ready to hear, than we to pray: as his majesty is, so is his mercy.

Again, this history exhibits

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II. THE GENEROUS CHARACTER OF TRUE GODLINESS. For whose welfare does Abraham make this urgent intercession? Two parties were included in it, neither of whom had very greatly deserved such kindness at his hand.

1. Lot his Nephew, though not named, had (we may suppose) the foremost place in his good wishes. He was a pious person; and "wilt thou also destroy the righteous with the wicked ?" Yet there had been a selfishness in Lot's former conduct toward Abraham, 3 which, in a heart less under Divine influence, might have weakened, if not destroyed, his uncle's affection. Moreover, the nephew had chosen, for the sake of mere temporal advantage, to take up his abode in the 1 Psalm cxlv. 17. 2 2 Cor. iii. 4. 3 See chap. xiii. 8—13.

midst of very ungodly society; where his family, if not himself, had forsaken and forgotten the service of the true God. Besides which, Abraham had once interposed to deliver Lot from a great calamity, and had apparently met with little gratitude in return.1 But" many waters cannot quench love; " 2 especially that love, which dwells in a sanctified heart.

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2. The people of Sodom, on the other hand, are expressly named. Abraham knew that they were wicked, and sinners before the Lord exceedingly." Yet even for them he prays. If possible, he would have the whole city spared, for the sake of the ten righteous persons, who (he thought) must surely be found there. And wherefore was this? He could have no affection for their persons-he must have abhorred their characters. Yes-but he had compassion for their souls.

He could not bear to think of their " going down to the pit," to "suffer the vengeance of eternal fire." What could be more disinterested generous-noble ?

Now observe! This is the man who, in the New Testament, is celebrated not so much for his charity, as for his Faith in God. And it is the praise of Faith, that such are its native fruits. None so entirely wish well to mankind, as those who believe in God. If then you would abound in good works, pray that you may have "like precious faith" with holy Abraham.

III. THE EFFICACY OF INTERCESSORY PRAYER is another lesson taught us by this narrative.

This is a duty to which Christians are not, perhaps, sufficiently alive. One reason may be, that they doubt the use or benefit of praying for others. Let them learn a different lesson here. All that Abraham 1 See ch. xiv. 2 Sol. Song viii. 7. 3 Jude 7. 4 2 Peteri. 1.

asks is granted. "The righteous" are not confounded with "the wicked:" God "delivered just Lot." The wicked themselves are dealt with, to the very letter of Abraham's demand. God even condescends to let the terms be made lower and lower; till at length it is promised, that, if but ten righteous be found there, the city shall be spared. And who will assert, that if Abraham had descended even lower still, and supposed the number of righteous inhabitants to be but five-or three-nay, even one only, his petition would have been rejected? Suffice it to say, that the conditional request for the city failed, only because he fixed the conditions higher than warranted by the facts of the case; while the absolute request for Lot was successful.

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Surely then those words of St. James are true-"The effectual fervent prayer of a righteous man availeth much." And be not discouraged by the sound of that word righteous. Was Abraham righteous, in the full and strict sense of the term? He tells you himself" I am dust and ashes!" But "Abraham believed God, and it was counted unto him for rightHe was "justified by faith "s—and sanctified by Divine grace.-Are you "walking in the steps of his faith? "4 Then you also may intercede, for friends or enemies, for the godly or the ungodly, for your own children or for strangers, for the Christian world or the heathen world—and you shall be heard. Go therefore, and, like the murdered Stephen, imitate his murdered Master and your own, praying for your worst enemies-"Lord, lay not this sin to their charge ! "5 "Father, forgive them; for they know not what they do!" 6-Here is, lastly,

1 James v. 16.

4 Rom. iv. 12.

2 Rom. iv. 3.
5 Acts vii. 60.

3 Rom. v. 1.
6 Luke xxiii. 34.

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