Well, now, it was a miracle, or it was not. I opine, indeed, that no more is intended than to say, she was suddenly killed and thus made a perpetual monument of the crime of looking back under certain circumstances; for as "a covenant of salt" certainly means a perpetual covenant, a pillar of salt would only indicate metaphorically that she was made a perpetual monument of impious disobedience. We pass over for the present all that is written of the origin of the two nations of Moab and Ammon. Their incestuous origin it is important to know, to account for some things in their history.

CONVERSATION XXI.

GENESIS XX, XXI.

Olympas. ABRAHAM, we learn from this section of ancient history, went south after the destruction of Sodom and Gomorrah. Why, think you,

Edward?

Edward. I presume he was desirous of getting out of sight of the Heaven-stricken city: for it would seem that Abraham's residence was but a short distance from the plains of the Jordan.

Olympas. It is not improbable. Whither went he, James?

James. To Gerar.

Olympas. What people, Reuben, inhabited Gerar?

Reuben. Philistines. This Gerar being a city of the Rocky Arabia, and having a Palestine king, it is likely the inhabitants were chiefly Philistines.

Thomas. It seems that Abraham was still as timid as before he had the vision of angels. He fears for his life, and repeats the former equivocation, saying, "Sarah is my sister."

Olympas. Sarah's great beauty, it appears, was a great trouble to Abraham in that age of polygamy. What sort of character, William, was the king of Gerar?

William. Abimelech, king of the city of Gerar, was a very just and righteous man: for he could lay his hand upon his heart and say, "In the integrity of my heart and innocence of my hands have I done this."

Edward. And the Lord attests his character by saying, "Yea, I know that thou didst this in the integrity of thy heart."

Olympas. It would then appear that Abimelech's intention of making Sarah a second wife was, in that age, quite honourable. It seems not to have impaired his character with God or man. Yet to prevent the completion of his designs, a special affliction had befallen him.

Eliza. Was it not cowardice that occasioned this equivocation?

Olympas. It would, indeed, be a very natural inference. It seems that Abraham and Sarah had made a covenant before this time that they were to pass off each other in all strange cities as brother and sister. It certainly, however, had its origin in a conviction and anticipation of detriment or danger to Abraham's person. But was

it not the truth, Eliza?

Eliza. Yes, Abraham explained the matter to Abimelech as though it were perfectly true and correct" She is the daughter of my father, but not the daughter of my mother." Still it was only a part of the truth; and, according to Mrs. Opie's volume on lying, being calculated to suppress a part of the truth, and to make a false impression, it constituted a sinful equivocation.

Olympas. So Abimelech seems to have regarded it. He said to Abraham, "There have been done deeds to me that ought not to be done." Yet when we hear Abraham again, we cannot but sympathize with his weakness-" Because," says he, "I thought that the fear of God is not in this place, and they will slay me for my wife's sake.' And yet, indeed," adds he, "she is my sister,"

&c.

Now as this seems to have satisfied Abimelech, it ought to satisfy us; yet I would not have you think that Abraham acted in the matter as he ought to have done, believing in God as he did. I would also have you notice the peculiar acceptation of the word prophet as intimated by the Lord on this occasion. Read verse seventh, Susan.

Susan. "Now, therefore, restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live."

Olympas. What seems to be the meaning of the word prophet here?

Thomas. You formerly taught us that the primary acceptation of the original word was to pray, intercede, or speak to God for men; and that in process of time it means to speak out by impulse, extemporaneously; and ultimately it meant to foretell-because those who conversed most with God could best interpret his will to

men.

Olympas. True; and this being the first time the word prophet is found in the sacred writings, we may expect its primitive meaning to be more apparent here than afterwards. But is it not worthy of notice that God in a vision prompts Abimelech to engage Abraham to pray for him, and to use the argument-Abraham is a man of prayer a prophet-one who intercedes with God? This admirably suits his character, as appears from his importunity for Sodom and Gomorrah. It is a hard thing for God to deny the prayer of such a man as Abraham. Had Abraham, Eliza, formed a just opinion of the inhabitants of Gerar?

Eliza. Very far from it, as the sequel shows;

for not only king Abimelech was a good man, but he so represents his nation; saying, "Wilt thou slay also a righteous nation?"

Olympas. Good men sometimes think the elect are very few. Elijah thought on one occasion that he was left alone. And here Abraham said, "Surely the fear of God is not in this place." Yet here was a righteous nation, and there were seven thousand men who had not bowed the knee to Baal. How did Abimelech requite and reprove Abraham and Sarah, Reuben?

Reuben. He gave him a thousand shekels to buy a veil for Sarah: so I heard you once interpret these words.

Olympas. Not exactly, my son; yet that is substantially the meaning. The Hebrew hoo is itself ambiguous, and may be rendered he or it. The Chaldee, it is agreed, favours the translation by it instead of he. And then the whole passsage might read as follows: speaking somewhat sarcastically, Abimelech said to Sarah, “Behold I have given thy brother (Abraham) a thousand shekels. Behold it is for thee a veil of the eyes, for thee and thy attendants, that all may know that thou art married." Thus was she reproved. I have sometimes illustrated another passage of doubtful interpretation by this one: 1 Cor. xi. 10, "For this cause ought the wife to have a veil [power] upon her head"- a token of her husband's authority. But of this in its own place. Thus, however, did Abimelech reprove Sarah and Abraham.

Thomas. But there is some difficulty here. Sarah was now ninety years old, and how could Abimelech desire to have her for a wife?