had other matters in his thoughts: he was the mediator not of this system, but of another, which he was now to set forth in all its details, even of the Levitical. Hints, however, of a former dispensation he does inadvertently let fall, and these we find, on collecting and comparing them, to be, as far as they go, harmonious.

Upon this general view of the Book of Genesis, then, do I found my first proof of consistency without design in the writings of Moses, and my first argument for their veracity for such consistency is too uniform to be accidental, and too unobtrusive to have been studied. Such a view is, doubtless, important as far as regards the doctrines of Scripture, I, however, only urge it as far as regards the evidences. I shall now enter more into detail, and bring forward such specific coincidences amongst

independent passages of the Mosaic writings, as tend to prove that in them we have the Word of Truth, that in them we may put our trust with faith unfeigned.

II.

In the 18th chapter of Genesis we find recorded a very singular conversation which Abraham is reported to have held with a superior Being, there called the Lord. It pleased God on this occasion to communicate to the Father of the Faithful his intention to destroy forthwith the cities of Sodom and Gomorrah, of which the cry was great, and the sin very grievous. Now the manner in which Abraham is said to have received the sad tidings, is remarkable. He does not bow to the high behest in helpless acquiescence-the Lord do what seemeth good in his sight-but, with feelings at once

excited to the uttermost, he pleads for the guilty city, he implores the Lord not to slay the righteous with the wicked; and when he feels himself permitted to speak with all boldness, he first entreats that fifty good men may purchase the city's safety, and, still encouraged by the success of a series of petitions, he rises in his merciful demands, till at last it is promised that even if ten should be found in it, it should not be destroyed for ten's sake.

Now was there no motive beyond that of general humanity which urged Abraham to entreaties so importunate, so reiterated? None is named-perhaps such general motive will be thought enough-I do not say that it was not; yet I think we may discover a special and appropriate one, which was likely to act upon the mind of Abraham with still greater effect, though we

are left entirely to detect it for ourselves. For may we not imagine, that no sooner was the intelligence sounded in Abraham's ears, than he called to mind that Lot his nephew, with all his family, was dwelling in this accursed town,* and that this consideration both prompted and quickened his prayer? For while he thus made his supplication for Sodom, I do not read that Gomorrah and the other cities of the plaint shared his intercession, though they stood in the same need of it-and why not? except that in them he had not the same deep interest. It may be argued too, and without any undue refinement, that in his repeated reduction of the number which was to save the place, he was governed by the hope that the single family of Lot (for he had sons-in-law who had married his * Genesis, xiv. 12. + Ibid. xix. 28. Jude, 7.

daughters, and daughters unmarried, and servants,) would in itself have supplied so many individuals at least as would fulfil the last condition-ten righteous persons who might turn away the wrath of God, nor suffer his whole displeasure to arise.

Surely nothing could be more natural than that anxiety for the welfare of relatives so near to him should be felt by Abraham--nothing more natural than that he should make an effort for their escape, as he had done on a former occasion at his own risk, when he rescued this very Lot from the kings who had taken him captive-nothing more natural than that his family feelings should discover themselves in the earnestness of his entreaties- yet we have to collect all this for ourselves. The whole chapter might be read without our gathering from it a single

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