will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing." (12. 2.) This promise was at several different times repeated; and, on one occasion, (15. 4,) it was distinctly announced that one should be born to him, who should be heir of the blessings involved in the covenant established between God and his servant.

Ten years, however, from his entrance into the land of Canaan, we find Abraham still childless. But he appears, notwithstanding his advanced age, not to have doubted the fulfillment of the divine promise, nor to have been impatient at the long delay. Not so with Sarah, his wife. She was solicitous to see a speedy accomplishment of a promise, which would signally contribute to the honor of her family. As yet, there had been no explicit annunciation that she herself should become a mother; and, as that happiness appeared quite improbable, she concluded that if the promise was to be fulfilled, it must be in the person of another.

Without pausing to reflect upon her culpable distrust of God, or her censurable impatience, it will suffice to say, that she proposes to Abraham to take Hagar, a bond-woman in the family, as his concubine. Abraham inconsiderately listens to this "weak and carnal expedient," as if God were at a loss, in what manner to fulfill his own promises, and, therefore, needed the wisdom and aid of his creatures. The year following, Ishmael was born.

From this time, it appears probable that Abraham rested in the belief, that Ishmael was the destined seed; and, consequently, renounced the expectation of any further heir.

But the promise had reference to a son, to be born of his more legitimate wife. Yet, from the birth of Ishmael, thirteen years elapsed, before the views of the patriarch were in this particular corrected, and the full import of the covenant respecting the child of promise was understood.

Sometime in the 99th year of his age, the patriarch re

ceives still another communication from God, who now, for the fifth time, repeats his assurances, gives more particular form and expression to the covenant, and, finally, makes the clear annunciation, that not Ishmael, but a son to be born the following year, is to be the child of promise. Surprised at these tidings, Abraham falls upon his face, and laughs for joy. "Shall a child," said he, "be born unto him that is an hundred years old?"

But, in the midst of his exultation, he seems to have paused. A doubt occurred to him, which struck a damp upon him. He had long regarded Ishmael as the child of promise; the affections of his heart had centered in him, and they had strengthened as years added to his age: but, now, it is announced that Ishmael is to be set aside. And what is to become of him? The inquiry was natural, and does honor to the father's heart. He imagined, may be, that Ishmael was to be removed from life, to make way for the expected heir; or that the signal favors to be bestowed upon the latter would diminish the prosperity and blessings, which he had anticipated for the former. Abraham, therefore, like a fond father, seizes the moment of his disquietude to pray that his apprehensions in relation to Ishmael may be removed: "O that Ishmael may live before thee!" May he live, and may he prosper; may he enjoy the distinguished temporal blessings formerly promised to him: and, perhaps, we shall not err, if we include in this ardent supplication such an interest in spiritual good, as would, if rightly improved, insure his eternal life.

To this supplication for Ishmael, God replied, that the covenant containing the promise of the Messiah, and all its related privileges and blessings, should be established with Isaac, as he had already determined. But he had not, and would not cast off his other son. "As for Ishmael, I have heard thee;" and he goes on to assure the anxious and inquiring father, in what manner he would bless him.

It may here be remarked:—

1. That the first prayer in form, recorded in the Bible, was that of a father in behalf of a child.

Was there design in this? Did God intend to show to parents in all future time, by giving the example of Abraham so early and prominent a place in the Inspired Volume, how parents should feel, and how they should pray for their children? Many parents put forth unwearied effort for the worldly prosperity, and advancement of their children, but they seldom or never pray for them. If they could do but one—better, far better, to pray; but both may be consistently combined; yet prayer should have the preeminence.

2. This first prayer asked more than God had offered to bestow.

The patriarch did not ask for a reversal of the divine decision. Although he had long cherished the belief, that Ishmael was the promised heir, and that the covenant was to descend to him, when informed that Isaac, and not Ishmael, was the divine choice, he at once cheerfully acquiesces. It is not our prerogative to prescribe to God; nor, when his will is revealed, should we wish it altered. But our Heavenly Father allows his children to plead with Him for other and larger blessings, than at any time he has promised. This Abraham did. God had made no distinct and special promises to Ishmael, but great and incomprehensible blessings to Isaac. Grateful for these in prospect, Abraham ventures to intercede for blessings for Ishmael. The bestowment of great blessings should lead us humbly to seek for still greater. Blessings bestowed upon one child should not deter parents from soliciting favors for another.

In this connection, it may be observed, that parents, especially those who have large families, are often guilty of a singular and surprising wrong to the grace of God. They seem to apprehend, that if several of their children are converted, it is all they may expect. But why not all? Where

is the intimation that some of any family must necessarily perish? Alas! while some, perhaps, of almost every large family do perish, may it not be imputed to this most unwarrantable and mischievous assumption to which we have adverted? The apprehension is indulged, in the first instance, that the grace of God must be limited; and, hence, after the conversion of some, prayer and effort are, in a most cruel degree, suspended in relation to the others. This was not the reasoning or the practice of Abraham. He considers the divine liberality, in respect to Isaac, no obstacle to the solicitation of blessings for Ishmael. Let parents, who have converted children be indeed grateful; but let them remember that, notwithstanding this, they may pray for those out of the covenant, as earnestly and importunately, as if none were converted; nay, they may urge blessings bestowed, as a good argument, why others should follow.

3. This first prayer was immediately answered.

"O that Ishmael may live before thee," was the humble supplication of the believing patriarch; and the prompt reply of a gracious and prayer-hearing God was, "as for Ishmael, I have heard thee."

Parents! do you wish for a higher warrant to pray for your children—for all your children, than is here presented? The first prayer recorded in the Bible is that of a parent in behalf of a child: that prayer asked for more blessings than had been promised; and, finally, that prayer was immediately answered.

The example of Abraham is a beacon-light, which may well guide parents to a God, who hears prayer for children!

GENESIS.

INTERCESSION OF ABRAHAM FOR SODOM.

And Abraham drew near and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein ? &c.—Gen. xviii. 23-33.

THIS eighteenth chapter opens with a beautiful delineation of oriental manners. "A tent erected; flocks and herds grazing around; and Abraham reposing at the door of his tent, during the heat of the day. While thus engaged, he raises his eyes and sees three strangers approaching. Instantly he rises and hastes to meet them; unsolicited, he admits them to all the rights of hospitality. Water is brought to wash their feet; ample provision is made; the table is spread under the friendly shade of a tree, and Abraham himself performs the office of waiter."

It is generally agreed, that two of these strangers were created angels; but, from the context, it has been inferred, that the third was the Eternal Son, visibly appearing in human form. Indeed, there is no intimation in the narrative of any other appearance than the three men, whom Abraham entertains. No allusion to the Shekinah, or Divine Manifestation, when Abraham prays, as, in the subsequent part of the chapter, he is represented as doing, in behalf of Sodom; but the narrative seems to represent, that when he "stood before the Lord," he addressed one of the three. During the whole interview, one of the personages has the preeminence, and talks as having power and authority within himself.

Two objects seem to have brought the strangers to the tent of Abraham: the first, to announce to the patriarch and his wife the time of Isaac's birth; and the second, to communicate to the former the destruction of Sodom, which they were on their way to perform. 19. 13.