sawest thou, that thou hast done this thing?" Abraham answered, "Because I thought, surely the fear of God is not in this place, and they will slay me for my wife's sake. And yet indeed she is my sister: she is the daughter of my father; but not the daughter of my mother; and she became my wife." Gen. xx. 10, 11, 12.

But what I am more particularly earnest to impress upon the reader's mind, respecting this history of Abrahain, (and indeed the sole purpose for which I have introduced the subject in this place) is, that the act itself was founded in faith, and reliance upon the Lord. The patriarch had not recourse to mere human policy, without first throwing himself on divine aid. Abraham was well aware of his critical situation. He knew the danger to which both himself and Sarah would be exposed. He therefore used what he thought the best human means: but he certainly was all the while relying by ardent faith on the Lord. And let it be remembered, that in those journies the patriarch was prosecuting, they were by the Lord's command, and not Abraham's pleasure. So that the same faith which first prompted him, at the call of God, to leave his own country, and his father's house, and, as the Holy Ghost testifies of him, by faith he went out not knowing whither he went, Heb xi. 8, the same perfect reliance upon the Lord went with him all the way. How beautifully the patriarch accounts for this, as well as his whole conduct in calling Sarah his sister; and she calling him brother, in the close of his apology to Abimelech. "It came to pass when God caused me to wander from my father's house that I said unto her; this is the kindness which thou shalt shew unto me at every place whither we shall come; say of me, he is my brother, Gen. xx. 13. What a sweet and interesting tale the whole forms! I beg the reader's pardon for the length I have made of it; and shall now leave it to his own judgment, under the hope of divine teaching concerning it, from the Lord.

C

ABSALOM.

Son of David. His history we have 2 Sam. the 13th to the 18th chapter. His name was but ill suited to his character; for he was of a rebellious turbulent spirit. Ab, the father, Shalom, of peace.

ABSTAIN, AND ABSTINENCE.

The scripture sense of both these words, hath a very extensive meaning, beyond the mere abstinence of the body. Fasting from food is easily done, and it is to be feared is often done, by many, who give unrestrained indulgence to the lusts of the flesh and of the mind. The Holy Ghost, by his servants the apostles, have given very blessed directions, of abstaining from fleshly lusts, which war against the soul; and from the very appearance of evil. 1 Pet. ii. 11; 1 Thess. v. 22.

ACCEPT, OR ACCEPTATION.

There is nothing more opposed to each other, than the scripture sense of acceptation, as it relates to the Lord, and as it relates to man. To accept any man's person, is the siuful act of a sinful man. And to accept a poor sinner in Christ, is the gracious act of a gracious God. And those different views of acceptation very fully explain the meaning of the apostle, in his sermon before Cornelius and his household. “Of a truth, I perceive," said Peter, "that God is no respecter of persons." hath no respect to the person of any, but as they are in Christ. Eph. i. 6. It is to Jesus, that the Lord hath respect. And therefore, " in every nation, he that feareth him, and worketh righteousness, is accepted with Jesus.” Acts x. 34, 35.

ACCESS.

God

This in scripture language, means, the drawing nigh to a throne of grace, and having a nearness and audience with God in Christ. The apostle Paul, hath a short but

comprehensive verse, (Ephes. ii. 18) which explains this most fully; and at the same time shews, how each glorious Person of the Godhead, takes part in the distinct office of each, on those sweet and blessed occasions. For through him (that is, the Lord Jesus) we both have access by one Spirit unto the Father. It is through the mediation of the Lord Jesus, believers draw nigh, and have access unto the Father; and this, by the gracious leadings and influence of the Holy Ghost. And I beg the reader to note yet further, the blessedness of this access to the throne. It is not simply as introduced by Christ, but beheld and accepted also in Christ. He is our peace, our cause both of access and acceptance: for it is to the praise of the glory of Jehovah's grace, wherein he hath made us accepted in the beloved. See Rom. v. 2; Ephes. i. 6; Ephes. ii. 18; Ephes. iii. 12; 1 Pet. iii. 18. This seems to be the scriptural sense of access.

ACCURSED.

In scripture language, this means, being separated from, and under the curse of God, Joshua vi. 17; Rom. ix. 3; 1 Cor. xvi. 22; Gal. i. 8, 9. What a sweet relief to a poor burdened soul, when led to see that curse done away in Christ. Gal. iii, 13, 14.

ACCUSER OF THE BRETHREN.

One of the names of Satan, Rev. xii, 9, 10. See DEVIL. SATAN.

ACELDAMA.

The field of blood. It was very properly called so, because it was purchased with the thirty pieces of silver which the traitor Judas received of the chief priests for Christ's blood, Matt. xxvii. 8; Acts i. 19. It lay to the south of mount Zion, not far from the pool of Siloam. The name given it of Aceldama, is rather Syriac than Hebrew; and compounded of Achel, (from Chakel)

field, and Damah, blood. This memorable ground is said to be shewn to travellers, even to the present day. Wherefore it was called the Potter's field, is not so easy to say: unless, like our church-yards, some neighbouring potter dried his earthen pans there, as people now dry their cloaths, after washing, in our church-yards. An old Monk, called Drutmar, relates, that in his days, there was an hospital built in this charnel house for strangers, where the pilgrims, going to and from the Holy Land used to lodge.

It is blessed to observe, how the Lord in his providence overruled events, at the crucifixion of Jesus, that his holy body should not have been thrown into this, or any other Aceldama, as a common malefactor. The Mishna reports, that it was not allowed, for any among the Jews, who died by the common hands of justice, to be buried in the sepulchre of their fathers, except their flesh was first consumed. Now as the Lord Jesus, being considered by the law, as a criminal, (John xviii. 30,) was thus liable to have been cast out with the common dead; what an overruling power must it have been, to prompt the minds of the honourable counseller Joseph of Arimathea, and Nicodemus, a ruler of the Jews, to have begged the forfeited body from Pilate?

And there was another providence, directing all this to the accomplishment of the purpose intended; in that the request was so well timed before the chief priests could influence Pilate's mind to refuse; and Pilate's mind so guided by the Lord, to grant the request before that he had power to deliberate. Had the Sanhedrim foreseen such a thing, no doubt they would have been beforehand with Joseph and Nicodemus; and prevailed upon the governor to deny. But he that had predicted, Jesus should make his grave with the wicked, and with the rich in his death, (Isaiah liii. 9,) took care not only that a new sepulchre suited to the infinite dignity of his person, should be prepared; but all the steps leading to the accomplishment of placing his holy body there, should

make way, so as to answer all the important purposes of that prophecy.

As the holy body of Jesus was not to see corruption, but to arise the third day from the dead; this new sepulchre wherein never man had laid, not only corresponded to the dignity of his person, but served to identify that person, as an article of faith to the believer; that it was Jesus, the very Lord of life and glory, whom the disciples placed there, that arose the third day, as he had promised, from the dead. Thus confirming the faith by circumstances, which, considering the difficulties with which the thing itself was surrounded, and the little probability, that one dying as the Lord Jesus did under the hands of the Roman government, as a common felon, should make his grave with the wicked, and with the rich in his death, nothing but the overruling and determinate counsel and foreknowledge of Jehovah could have contrived; nor any less than the same sovereign power could have accomplished. Here, as in a thousand instances beside, we may well cry out, O the depth of the riches, both of the wisdom, and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Rom. xi. 33.

ACHOR.

A valley in Jericho: rendered memorable from the stoning of Achan, the son of Carmi, there. Indeed the valley seems to have borrowed its name from this man. See the history, Joshua vii. 17-26. The margin of the Bible, at the last verse, so explain. Achor means trouble. It is somewhat remarkable, that one so injurious to Israel, should have been called Achan, as if from his birth, ordained to this condemnation. (Jude, 4.)

I know not whether 1 should have noticed this valley, or the history of Achan, to whom it refers, had it not been from the gracious use the Lord makes of it, in a way of figure, by allusion, in promising happier times to Israel, Hosea ii. 15. In this sweet chapter, the Lord is