the order of things in which we dwell is still perfectly compatible
with all sorts of helpful associations. The context shows us that.
There had come a flood of invasion, under kings with strange and
barbarous names, from the far East. They had swept down upon the
fertile valley of Siddim, and there had inflicted devastation.
Amongst the captives had been Lot, Abram's relative, and all his
goods had been taken. One fugitive, as it appears, had escaped, and
the first thing he did was to go straight to 'the man from the other
side,' and tell him about it, as if sure of sympathy and help. No
doubt the relationship between Abram and Lot was the main reason why
the panting survivor made his way to the hills where Abram's tent
was pitched, but there was also confidence in his willingness to
help the Sodomites who had lost their goods. So it was not to the
sons of Heth in Mamre that the fugitive turned in his extremity, but
he 'told Abram the Hebrew.'

I need not narrate over again the familiar story of how, for once in
his peaceful life, the 'friend of God' girds on his sword and
develops military instincts in his prompt and well-planned pursuit,
which show that if he did not try to conquer some part of the land
which he knew to be his by the will of God, it was not for want of
ability, but because he 'believed God,' and could wait. We all know
how he armed his slaves, and made a swift march to the northern
extremity of the land, and then, by a nocturnal surprise, came down
upon the marauders and scattered them like chaff, before his onset,
and recovered Lot and all the spoil.

Let us learn that, if Christian men will live well apart from the
world, they will be able to sympathise with and help the world; and
that our religion should fit us for the prompt and heroic