The patriarch of Hebron

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Introduction

of the rest of mankind, he appears always to have commanded their respect and friendship.

Secondly, he lived at a critical period. He stood at one of those junctures in human affairs, where sometimes every thing depends on a single individual. His life constituted a link in the history of the world, on which the destiny of a hundred generations was suspended. Had he not been called from idolatry ; had he not obeyed the call ; had he been found incompetent to the crisis ; or, had a single leading event in his history failed ; how it might have changed the whole religious aspect of the world | to the end of time !

Thirdly, he is presented to us as the head of a great and extraordinary people. There is, therefore, the same interest attached to his life, which we are accustomed to attach to the founder of a mighty nation. For the same reason for which we honour the Pilgrim fathers of New England, should we honour, in a far higher degree, the great ancestor of the Hebrew people.

Another circumstance which contributes richly to the interest of the narrative, is the in-

8 INTRODUCTION,

tercourse maintained between Abraham and Jehovah. More than most other, perhaps more than any other of the ancient saints, he seems to have been directed in all the more important transactions of his life, by the hand of God. In reading the narrative, we are consequently brought into direct contact, as it were, with the Divine Being. This may indeed be affirmed, in relation to every part of the Scriptures ; but in relation to the life of this Patriarch, it is emphatically true.

In the preparation of this work, the inspired narrative has been scrupulously followed; with no greater scope being allowed to fancy than appeared necessary, in order to present the facts in the strongest light ; with the introduction here and there of such views of scenery and illustrations of manners, drawn from a variety of sources, not omitting now and then a fragment of tradition or profane history ; and with such inferences of a practical nature, as appeared suited to render the whole pleasing and instructive to the reader. Though originally undertaken for the benefit of the young

INTRODUCTION.

especially ; it has not been carefully graduated to the level of juvenile minds ; and it may be read with pleasure and profit, it is hoped, by all who are interested in the history and would imitate the example of the great and good.

THE

HISTORY OF ABRAHAM.

Chapter I. State Of The World

<( And God omnipotent, when mercy failed,

Made bare his holy arm, and with the stroke

Of vengeance smote ; the fountains of the deep

Broke up ; heaven's windows opened, and sent on men

A flood of wrath ;— but still they hurried on

Determinedly to ruin : shut their ears,

Their eyes to all advice, to all reproof—

O'er mercy and o'er judgment downward rushed

To misery." Pollok.

Of all the characters distinguished in the early ages of the world, with which history, whether sacred or profane, has acquainted us, that of the Patriarch of Hebron is, in several respects, the most remarkable. It is true, he was not, in human view, thrown into situations of such critical responsibility, as Moses the lawgiver of Israel ; nor did he perhaps exhibit qualities of such commanding interest as he;

but his character displays a singular combination of virtues. He presents to us a beautiful variety and balance of excellent qualities, which, considered in connexion with the position he holds in the religious history of mankind, must always impart to the record of his life, a peculiar and delightful interest. Accustomed to regard him simply as the Father of the Faithful, we too commonly overlook his other virtues, which are hardly less remarkable than his faith. But a careful observer will perceive in him an illustrious example of the quickening and purifying, the expansive and perfective power of faith on the whole man. He will perceive in his character, not merely a single commanding quality of excellence, throwing lustre over whatever else belongs to it ; but a harmony of substantial virtues — a charming sisterhood of graces ; some of which are the most refined and amiable, constituting, in union with piety, the chief ornament and highest finish of life.

Abraham* was born about three hundred and

fifty years after the deluge. Although so short

* His name was originally Abram.

STATE OF THE WORLD. 13

a time had elapsed since that terrible display of divine wrath against sin, nevertheless the survivors had almost universally become wicked and corrupt in the sight of God. If they did not imitate the example of the inhabitants of the old world which had so recently been destroyed, they became guilty of practices scarcely less offensive to the pure eye of heaven. It is supposed that the great sin of the Antediluvians was Atheism — a total rejection of the idea jof a God, the creator and moral governor of the world. Hence they had no fear of the judgment foretold by Noah as coming upon them. That tremendous judgment, however, came, and swept away the race of Atheists from the earth. The sons of men, at least the daughters of men , who are strongly distinguished by the sacred historian from the sons of God, as if they had become totally estranged from the very knowledge of their Maker, no longer re- | mained to corrupt those of better principles and purer virtue. Notwithstanding these most favourable circumstances, sin abounded more and ] more.

The earth was now fast becoming re-peopled. The confusion of tongues at the tower of Babel had prepared the way for a separation of families. Those who spoke different languages or dialects, could no longer enjoy each other's society ; and it was necessary, therefore, that the several parties so distinguished, should retire and form each a distinct community. Accordingly different companies were seen travelling in different directions from the plain of Shinar, and spreading themselves farther and farther over the surrounding waste. Some went westward, others eastward, seeking a new home in distant and unexplored regions ; and wherever they settled, they seem rapidly to have increased in numbers and in power. The ruins of the flood were repaired by the patient hand of industry, and villages sprung up in the verdant valleys, where, but a few centuries before, the waters of the deluge rolled with frightful impetuosity.

While thus the population of the world was multiplying in numbers and extending in settlement, the light of religion grew fainter and

STATE OF THE WORLD.

fainter, — and at length was almost lost in the general darkness. The almighty hand which had so recently broken up the fountains of the great deep and opened the windows of heaven, and had poured out the vials of wrath upon a guilty race till all but a single family were destroyed, was no more remembered. Idolatry took the place of the worship of the true God ; and men, in forgetting their Maker, gave jthemselves up to sin without restraint and without shame. So early and abundantly verified was the declaration of God to Noah — "The imagination of man's heart is evil from his youth."

Thus irresistibly does the evidence of human depravity meet us even under the most favourable circumstances for the trial of virtue. Never since the fall has there been a period, when the paths of obedience were so free from obstructions, and the paths of transgression so full of terror. Surely, one would have predicted, the survivors of the flood will stand in awe of that sin-avenging God who rolled its desolating tide over the earth, and will teach their children to keep his commandments and shun his wrath.

THE PArRIARCH OF HEBRON.

With that most impressive display of his abhorrence of sin, and his determination to punish it, constantly before them wherever they move, they will not dare to provoke him again to vengeance by forgetfulness of his presence or transgression of his laws. Altars to his worship will be erected in every valley and on every hill, where the marks of his past judgments or the tokens of his returning mercy are seen. Alas, " leviathan is not so tamed !" " The heart of the sons of men is fully set in them to do evil." Scarcely are the waters of the deluge dried away, when wickedness again appears in forms almost as odious as before that dreadful display of incensed justice. In a few generations, the condition of mankind had become so deplorably bad, that it seemed as if the world must be totally abandoned ; as if God, in righteous indignation, would now withdraw himself from creatures so incorrigibly corrupt, and give them up to perish in their wickedness. The time had come, when they must be abandoned to hopeless ruin, or some new manifestation of the divine being must be made, some yet untried measure adopted for man's recovery.

STATE OF THE WORLD* 17

How plainly does this history teach us, that the terrors of God's justice can never reclaim the sinner. It is true, a promise had been given that the earth should no more be destroyed by a flood; but then this single visitation, though never to be repeated, read and long continued to read a lesson of fearful import, to the survivors and their sons. It proclaimed the truth, that God is angry with the wicked every day> and that the guilty shall not go unpunished. j But it was of little avail. It had no power to ' restrain from sin. Something besides the judg- ; ments of God is necessary to soften the hard heart of man, and dispose him to obey his j Maker. It is only when the divine mercy api pears beaming, like the sun, through the angry clouds which hang over the transgressor, that the springs of life in the soul are effectually touched, its icy obstinacy melted away, and principles of obedience called into efficient action. Terror may deter, for a season, from particular acts of wickedness ; but it can never conquer the love of sin, nor implant a principle

of holiness. It may drive the guilty wanderer 2* from this or that evil way, but it can never draw him to God. That mercy which is manifested in a crucified Saviour, foreseen by the ancient saints and more clearly understood by later believers, alone has power to subdue and to renovate. Christ crucified is precisely adapted to the condition of the sinner. The cross makes an appeal to the heart more powerful than the deluge or the fiery doom of Sodom. Hence, says the Saviour, "If I be lifted up, I will draw all men unto me." And looking unto Jesus, is set forth as the safeguard and surety of success in the spiritual race.

CHAPTER II. M So Abraham by divine command

Left his own house to walk with God ; His faith beheld the promised land And fired his zeal along the road."

Watts.

Notwithstanding the universal prevalence of wickedness among men, God did not entirely abandon the world. He had purposes of mercy concerning it from the beginning ; and these were not to fail of accomplishment. " His purposes shall stand, and he will do all his plea-

| sure." He was not taken by surprise in what had happened. This dreadful state of the world

1 had been foreseen, and special provision made for it. Eternal wisdom had devised a plan to prevent the issue which seemed impending, — a plan, like all others from the same source, beautifully simple, yet admirable in its adaptation to the end. It was merely the singling out of a family from the idolatrous multitude, placing it in circumstances favourable to moral purity, instructing it in the knowledge of the divine character and will, and preparing it to be, for the race, the depository, the safe keeper of true religion. This was the family of Abraham. For wise reasons he was selected to be the head of that honoured line, which was to preserve the knowledge and the worship of God on the earth, and from which, in due time, was to spring the Redeemer of mankind.

Terah the father of Abraham, was the ninth in a direct line of descent from Noah. He is represented by one of the sacred historians as a worshipper of idols.* He dwelt in Urf of the Chaldees, a country lying upon the river Tigris, but the precise boundaries of which are unknown. As the father was an idolater, it is but reasonable to suppose that the son was himself educated in the practice of idolatry, and infected in early life, with the prevailing corruption of the times. Terah had three sons whose names are mentioned in the history — Haran who died in Ur; Nahor who removed to

* Josh. 24 : 2. f There seem to have been

both a country and a city of this name.

Haran in Mesopotamia, perhaps during Abraham's sojourn there, (he was grandfather of Rebekah the wife of Isaac>)and Abraham, who appears to have been the youngest.

While still dwelling in Ur, Abraham married Sarah, (then Sarai,) who, as is supposed, was a daughter of Terah by a second marriage, and of course, half sister to her husband. The marriage of near relatives was common in those early times, and, as every one may see, was, under the circumstances that then existed, absolutely necessary. It was therefore tolerated ;

I tolerated, however, from the nature of things, only as a necessary evil.

Immediately after our first introduction to this family by the inspired historian, we find four of the number, Terah, Abraham, Sarah, and Lot, journeying, by a circuitous route, towards the great Western Sea.

" And Terah took Abram his son, and Lot

\ the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife ; and they went forth with them from Ur of the

) Chaldees, to go into the land of Canaan."

They have now left the corrupt society of their tribe, and are wandering apparently almost without aim, in quest of a new abode. But they do not go forth as discontented vagrants nor as restless adventurers. They are led by the divine hand. How rare is it to find men changing their place of abode under such guidance as this ! Of the thousands who are seen crossing our mountains and winding along our valleys, how few can be denominated, in this respect, the followers of Abraham ! Gain rather than godliness, personal ease rather than the promotion of piety, is the general object.

But how does it come to pass that this family are led by the divine hand ? We have just left them a family of ignorant idolaters. How, from the worship of idols, have they been brought to put their trust in the God of Heaven, and under his direction, embark on a journey to a distant land ?

It does not appear that Terah had received any direct instructions or revelations from on high. God passed by the father, — but he manifested himself to the son, — an instance of his sovereignty by no means uncommon in the world. He appeared to Abraham, (as Stephen informs us*) before he dwelt in Charran, or Haran, and commanded him to remove from his native country.

" Get thee out of thy country and from thy kindred and from thy father's house, unto the land that I will show thee; and I will make of thee a great nation, and I will bless thee, and make thy name great."

This divine manifestation, it is evident from the narrative, must have taken place, prior to the first removal of the family. It was a manifestation probably in some visible form, perhaps in the form of an angel as before the destruction of Sodom, or in a dream as in i Gerar. God doubtless gave some striking display of his presence and greatness, which carjried with it its own evidence, and brought jconviction to Abraham's mind. It is easy for

la Being of infinite power and wisdom to find

* Acts vii. 2.

means for the accomplishment of his purposes. Nor is it, in any degree, a thing incredible, that he should miraculously manifest his existence and his will, to his intelligent creatures. The doctrine of a divine revelation, by which God lias made himself known to men, though in one view mysterious, is nevertheless extremely reasonable. It is only the condescension of a father adopting some unusual expedients to make himself known, in the fulness of his benevolent heart, to his ignorant and erring children. What can be more reasonable than this ? He who denies the reasonableness of this, must believe, either that God has in his nature more of the tyrant than the father, or that he cannot go beyond the common range of nature's laws, in manifesting his paternal character to his creatures.

It is by no means impossible, that Abraham had been previously disposed to listen to the monitions of conscience, and to seek instruction from the dimly written page which nature spread before him. It can hardly be doubted, that wherever there is a willing mind to be taught of God and led in the way of truth, though in the most ignorant idolater, the Divine Spirit will communicate more or less of instruction.

• ' To prayer, repentance, and obedience due, Though but endeavoured with sincere intent, Mine ear shall not be slow, mine eye not shut. And I will place within them as a guide My umpire Conscience, whom if they will hear, Light after light well used they shall attain, And to the end persisting safe arrive."

The unwillingness of men to be taught of

! God, their opposition of heart to the nature of

( his instruction, is the only reason why even

the heathen remain in their wretched delusions.

Would they but open their ears, they might

hear the voice of God speaking to them from

the objects of heaven and earth. And though

ithat voice is comparatively feeble and indis-

'tinct; yet if carefully listened to and its moni-

itions obeyed, clearer communications would be

afforded. " Day unto day uttereth speech and

night unto night showeth knowledge ;" and the

most ignorant pagan is without excuse, if he

THE PATRIARCH OF HEBRON.

dies destitute of all available knowledge of his Maker and his Maker's will.

There is a tradition among the Jews, that, one night, as Abraham was watching the stars, and observing how they sunk one after another from his view, the idea suddenly flashed upon his mind, that there was a God, greater and more glorious than any of those bright orbs which rolled above him. The sun had gone down, and star after star was fast disappearing. None of these luminaries, he concluded, could be God. " There must be a Being, then," he exclaimed, " whose brightness never fades — a Being above all that we see and know, who has spread out these heavens and ordered all their countless host." If there be any truth in this, — (and though most will pronounce it a fiction, there is nothing in it very incredible, — ) Abraham may have been in some measure prepared by such meditations for the clearer discoveries which were afterwards made to him. God is always ready to manifest himself to those who sincerely seek the teachings of his Spirit, The young especially, when their hearts are tender and unschooled in the ways of vice and folly, have great reason to be encouraged to seek the God of Abraham, — to put themselves in the way of his visitations, — and to expect the aid of his Spirit, if there be but an earnest desire to receive it. "Seek ye the Lord while he may be found; call ye upon him while he is near."

There is another tradition, and Josephus has given it a place in his history, that Abraham, having renounced idolatry, and labouring to convert his Chaldean neighbours to his own simple faith, incurred their displeasure ; and I was so severely persecuted by them, that he j was obliged to flee from the country. Some | say he was even thrown into a fiery furnace, from which he was miraculously delivered. I This, very obviously, would account for his removal to Canaan. The story, however, has ; little of the air of probability, and scarcely , deserves a place in sober history. We can 1 believe that the three friends of Daniel were I preserved alive in the fiery furnace of Nebu- ! chadnezzar, because the pen of inspiration has

THE PATRIARCH OF HEBRON.

recorded the fact. But inspiration is silent concerning any such occurrence in the case of Abraham; and consequently, as it is in itself improbable, it is doubtless to be rejected. Yet it may be true, that he incurred the hostility and hatred of his countrymen by renouncing their religion, and by efforts to convert them also. But, however this may have been, we are not to question the fact that he was called in a miraculous manner to leave the land of his nativity. For wise and weighty reasons, God had selected him, rather than any other individual, from among men, and manifested himself to him as he had not to the world, that through him he might preserve the knowledge of his own name and character on the earth.

Abraham yielded at once to the divine command. No sooner did the Almighty speak, than he 'listened ; no sooner was the communication given, than he believed. There seems to have been no hesitation, — no distrustful questioning, no balancing of the mind in sinful suspense* The uncertainty of the journey, — for he was called to go forth not knowing whither,* — might naturally have induced reluctance ; and how much is there in the human heart ready, on every such occasion, to awaken fear and distrust ! But he had an inward conviction which nothing could shake, that He who had appeared to him was worthy of all confidence, — that He could not deceive and would never forsake him ; and on that conviction he forthwith proceeded to act. He instantly followed the Divine direction, not doubting for a moment the issue. There was a power accompanying the testimony, — the manifestation and word of God, which seized and held, as it were, his whole mind. He had no desire to obtain further evidence of the reality and truth of that testimony ; — he felt its reality and truth, as he felt the truth of his own being ; and the one as little needed the aid of demonstration as the other. He therefore submitted himself without delay. The language of his heart was, — " It is God who calleth me ; there is a divine energy in that voice ; and who am I that I should refuse ?" Gently as an obedient child, he yielded to his Heavenly Father's authority ; committed all his being and interests to his hand ; and from that hour was accounted a child of God.

Here we have a beautiful illustration of the nature and operation of genuine faith. It is a belief of the divine testimony — not merely an assent of the understanding — but a cordial submission of the heart. A mere assent of the understanding would not have led Abraham forth from his native land. Nor will a mere assent of the understanding to the truth of the Gospel rescue a sinner from the death which awaits him. It will never purify nor elevate the affections ; it will never prompt to active self-denying obedience. Abraham's faith did both. His whole life shows that his heart was fixed on God ; and prompt obedience was always a striking feature in his character. There was a vitality and power in his faith, which do not belong to a cold act of the understanding. It possessed a warmth which penetrated and quickened every faculty of the soul ; and an energy which touched the springs of spiritual life.

Such a faith, such in nature and such in operation, must be our's, or we can never be numbered among the spiritual children of Abraham, the Father of the Faithful. Let us then apply the test : are we ready, like him, to obey the divine voice, even when it calls us to a life of self-denying duty ? Do the facts set forth in the Gospel of Jesus Christ seize and hold our whole minds in firm belief and grateful wonder ? And do we yield ourselves up to the call of God as addressed to us by his Son, willing to forsake father and mother, and houses and lands, to part with life's best comforts and even life itself for his sake? If this be our disposition and this our deed, " then are we Abraham's seed, and heirs, according to the promise."

This good man, however, undoubtedly appeared to others as a rash and reckless adventurer. He was setting out on a journey to a distant place of abode ; but whither he was going and where he would finally pitch his tent, he could not explain to others, because he was ignorant himself. He had entrusted all to the guidance of an unseen hand ; but they who did not acknowledge that hand, would of course deride such confidence as presumption. An unbelieving world will always find matter enough for wonder and ridicule, in the conduct of those who rely more on the word of God than the suggestions of expediency or even the dictates of short sighted reason.

But how was it that any of the relations of Abraham were willing to accompany him on so wild an adventure ? Is it not reasonable to suppose, that, having himself become a worshipper of the true God, he laboured faithfully to convince his friends of the folly of idolatry, and to win them to a purer faith ? May we not imagine him seated by the side of his father, at his tent-door or under some spreading tree, with a little group of listeners around him, endeavouring, with all the eloquence of faith and affection, to recommend to them the religion which he had embraced and the God in whom he trusted ? We can hardly doubt that he would act the part of a faithful missionary, a preacher of righteousness ; and thus perhaps he persuaded his father and nephew, together with Sarah to become the companions of his journey. He had in his heart the active principles of religion ; and those principles would not suffer him to rest without some suitable efforts to impart them to others. Such is evermore the nature of true piety. And what is more pleasing than to behold a son, in the midst of an irreligious family, kindly and affectionately recommending religion to those who are strangers to its influence ; employing not the power of the tongue merely, but of gentleness, patience, and smiling affection ; the eloquence of a life lovely with all the graces of piety, to lead them also into the paths of wisdom, which are pleasantness and peace. Many a son and many a daughter has thus been the means of converting ungodly parents and brothers and sisters; when, perhaps, but for their persevering exertions, all the more formal appliances of the Gospel would have proved unavailing. Many a heart which had resisted the terrors of Sinai's thunder and the voice of bleeding love from the cross, has melted under the influence of a daughter's piety and prayer. What a delightful additional tie of endearment is then formed between parents and children — a tie which death cannot sunder, and which eternity will but strengthen.

By some such influence as has been now described, it is not unreasonable to suppose that Abraham prevailed on his father and the others of the company ) to leave a land of idolatry, and go with him to the unknown region whither the God of heaven should lead them. Some little preparation remained to be made for the long journey ; a few parting words were to be spoken ; — and then they were on their way towards the setting sun.

We see them now leisurely moving forward, driving their flocks and herds before them, — for they are shepherds, — and stopping here and there to spend a season, wherever they chance to find good pasturage or a plentiful supply of water. After a considerable lapse of time, they arrive at Haran ; and although, according to the divine direction, they were not to take up a permanent position till they should reach the land of Canaan, yet they remained here till the death of Terah. Perhaps the old man had sunk under infirmity and was unable to proceed. This is altogether a rational supposition. We may then contemplate the filial affection and pious fidelity of Abraham, suspending his journey and devoting himself, with j undivided care, to the comfort of his father, as he descended to the grave. Alone in the wilderness, far remote perhaps from the dwellings of men,* the gloom of solitude must have deepened the sadness of his heart, as he watched the progress of decay in his only surviving parent,

* There is indeed no evidence that this was altogether an uninhabited region. Haran was certainly a very ancient settlement, and might have had a few inhabitants before Abraham's residence there. The circumstance, however, of its being named, as it manifestly was, after Abraham's eldest brother, is an indication that it had at least no name before this period, and thought of leaving his remains in the dust of a strange land. Many an anxious day passed with painful alternations of hope and fear, as life and death were struggling for the mastery, till the great Conqueror gained the ascendant, and impressed his fatal seal upon the pale and haggard brow of his victim. With what tenderness must the son have bent over the dying father, whom he had instructed, perhaps effectually, in the knowledge of the Most High, soothing his sufferings and pointing him to that "better country," the end of the pious wanderer's journey, the Pilgrim's happy home !