Abraham's Departure from Chaldea--His Faith--Its Failure--Sarah and Abraham agree to prevaricate--The Admiration which Sarah attracted--Abraham's Dismissal from the country of Egypt--Beauty and Dress--Importance of a proper Education--Parental Vanity--Source of real Attraction--Sarah proposes to Abraham to take Hagar--Unhappy Consequences--Hagar's Flight and Return--Visit of three Angels--Sarah's laughter at the subject of their commission--Her subsequent Character--General Remarks--Birth of Isaac--Ishmael's Conduct and its Consequences--Sarah's Death.
[Sidenote: Years before Christ, about 1920-1921.]
At a very advanced period of life, and in obedience to a divine injunction, Abraham went out from his country and his father's house, "not knowing whither he went." By this cheerful, prompt, and pious submission to the mysterious will of Heaven, he has acquired a high distinction in the sacred records, and presents a noble example for the imitation of all future ages. Here was no debate between a sense of duty and an inclination to sin--no disposition to question the wisdom or the goodness of the command--no effort to devise expedients for the purpose of procuring delay--and no unholy apprehensions respecting the possible or probable consequences of such a proceeding.
In this removal from Chaldea, the illustrious exile took with him his wife, his nephew, "and all their substance that they had gathered, and the souls that they had gotten in Haran." Upon their arrival in Canaan, the divine declaration respecting his future possession of the country was renewed, and he erected an altar to the Lord in the plain of Moreh. The same act of devotion was performed at the next stage of his journey, on a mountain to the east of Bethel; for no change of place could obliterate his sense of religious obligation.
This land of promise was soon afflicted with a grievous famine, in consequence of which, he was necessitated to provide for the subsistence of his family by removing into Egypt. This was a new trial to his faith; for by what possible means could a land at present so impoverished, become a place of plentiful subsistence to his posterity, when multiplied as the sands upon the sea-shore? Driven even from this promised inheritance, he did not, however, manifest a spirit of discontent or unbelief, but hastened to seek a temporary asylum, convinced that he to whose guidance he had committed himself and his beloved family, could, by the outstretched arm of his power, not only overcome every obstacle which to human ignorance might seem insurmountable; but by his concurrent wisdom render difficulties themselves subservient to the accomplishment of his purposes.
Alas! on his entering Egypt he is seized with apprehension. The faith which had hitherto been so conspicuous is mingled with distrust, and he engages his beloved SARAH, who is now introduced to our notice, in an act of most unwarrantable duplicity. The whole of this transaction is detailed with that perfect impartiality which characterizes the histories of the Scriptures, and which furnishes one very decisive evidence of their inspiration.
Sarah is represented as very beautiful. Her husband was aware that this circumstance would attract the notice of the Egyptians, not only because of the contrast her person would exhibit to the swarthy complexions of their women, but on account of their licentious character. He dreaded their illicit attachment, and the probable consequence that they might assassinate him in order to obtain his wife. This idea of Egyptian morals was no doubt correct, but how deplorable! They would not commit adultery; but for the sake of gratifying a guilty passion, were ready to perpetrate the abominable sin of murder! And thus, under the strange pretence of reverence for the matrimonial law, they would have violated at once the dictates of humanity, the principles of reason, and the constitutions of heaven. So common is it for transgressors to "strain at a knat and swallow a camel;" and so uniform the course of guilt, which never walks alone, but draws with it a train of complicated iniquities!
The preliminaries being settled, Abraham and his family entered Egypt. She was to say, when any inquiries were made, that she was hissister, hoping by this artifice to escape danger. This, it must be observed, was not adirectfalsehood: it was such only byimplication. It was true that, according to the Jewish mode of reckoning, Sarah was thesisterof Abraham; but their intention in circulating this statement was, to conceal the whole truth of her being hiswife. Notwithstanding the ingenuity which some learned men have displayed in attempting to vindicate this conduct, we must without hesitation pronounce it base, mean, and prevaricating. The purpose was to deceive, and it was the more censurable for being so deliberately premeditated and so perseveringly practised. There are cases in which persons have been overtaken in a fault, impelled by some momentary passion, excited by some brilliant temptation, or betrayed by some unexpected coincidence of circumstances, and of which they have deeply and almost immediately repented--a situation which cannot but excite our pity, as well as our disapprobation; but this was a transaction which it is impossible either to extenuate or justify. Let it be improved as a motive for self-examination, and a beacon to warn us from similar misconduct. "O keep my soul, and deliver me: let me not be ashamed, for I put my trust in thee. Let INTEGRITY and UPRIGHTNESS preserve me, for I wait on thee."
Prevarication of every kind partakes of the very essence of lying, being not only subversive of social happiness, by preventing all confidential intercourse amongst mankind, but diametrically opposed to the commands of God. Every species of wilful deceit, as the use of ambiguities in language for the purpose of misleading; the adoption of expressions which we know to be understood by another in a different sense from what we really mean; mental reservations; a studied suppression of part of the truth, as in the present example, is unworthy the character of any person who professes to be an honest man, much more of one who sustains the dignified character of a Christian. "Wherefore, putting away lying, speak every man truth with his neighbour."
In theory, it seems an easy thing to adhere to truth; but it is too frequently found difficult in practice. When motives of interest are balanced against motives of duty, it is well if the former do not sometimes preponderate. Are we always careful to state factsexactlyas they exist; to avoid all false colouring; to swear even to our own hurt? If so, we need not fear investigation, because nothing can be detected but an honourable, undissembled mind.
When Adam disobeyed the divine commandment, and in consequence forfeited the bliss of primeval paradise, he was seduced by his fair partner, who had already listened to the wily suggestions of the serpent; but Abraham, so far from being tempted by his wife, appears to have been the sole contriver of this disingenuous artifice, and employed all his influence to induce her to transgress. In following him from his original residence into Canaan, and subsequently to Egypt, she obeyed the dictates of affection and of religion; but when she suffered herself to be persuaded into a deceitful action, she sacrificed the purity of her conscience. It became her, however painful the conflict, to resist the temptation; and, when the claims of heaven were opposed to those of affection or human authority, to obey God rather than man. It appears that we are not only in danger of being misled by those who are our avowed enemies, or by the pernicious example of the multitude who do evil, but the nearest and dearest relatives may become snares to our feet; and even those, in whose piety and wisdom we should naturally confide, may, under the influence of temporary delusion, incite us to do wrong. Our affections must not be implicitly trusted. There is a point where submission to man becomes treason against heaven. It were better to incur the displeasure even of the dearest friend and tenderest relative, than of Him who possesses supreme authority over conscience.
At the same time, let a woman, who thus ventures to disobey her husband, do it with that caution which results solely from a conviction of paramount duty, and from a well founded assurance that she is not mistaken. It is no trifling occasion that will justify opposition to the will of him whom she is commanded to obey; and if it be done in a proper spirit, it will be done with a degree of reluctance, and under an overwhelming sense of necessity. Let the spirit of meekness be prevalent. Nothing in themanner, in which unwelcome opposition is maintained, must indicate a proud resistance, or an air of triumph. It must not be litigious, petulant, unconciliating; but the importance of those principles which occasion the difference, must be apparent in the temper of mind they produce. Thus, it will be possible to maintain the rights of conscience, and not to violate the claims of duty: the integrity of the heart will be indicated, not by words only, but by actions.--It is natural to feel indignant against a conduct which we suspect to proceed from improper motives, and a hostile spirit; but we extenuate even the mistakes of those who differ most widely from ourselves, provided we have sufficient evidence that their scruples result from conscientious feelings. While, therefore, in our differences from others, we are careful not to be actuated by mere frivolous pretences, we must be equally solicitous not to be deterred from showing a firm consistence of conduct, lest we should incur the charge of an affected singularity.
The fact was such as Abraham had anticipated. Sarah was the object of universal admiration. She attracted the attention even of Pharaoh's courtiers, who, with the view of pleasing their master, recommended her to the king. Supposing she had been the stranger's sister, she was taken into his house. Alas! what availed all this timid policy! The very means which had been devised for the preservation of Sarah from Egyptian licentiousness, nearly exposed her to all its dreaded consequences; and Abraham was duped by his own craftiness. His wife was endangered, his artifice detected, and the household of Pharaoh visited with divine chastisements on her account. And, in addition to the pain which both he and his beloved partner must have felt, from the consciousness of having acted wrong, they were dismissed from the country. "And Pharaoh called Abraham, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife? Why saidst thou, She is my sister? So I might have taken her to me to wife: now, therefore, behold thy wife, take her and go thy way. And Pharaoh commanded his men concerning him; and they sent him away, and his wife, and all that he had."
Thebeautyof Sarah was obviously the occasion of her committing, in concert with her husband, the sin of equivocation, and of the misfortunes which attended their Egyptian journey. If she had not been distinguished for a fair exterior, she would have escaped the admiration of these strangers, and the difficulties which she and Abraham afterwards encountered. Solomon pronounces beauty to be vain; and the history of the world will show, that, in innumerable instances, as well as that of Sarah, it has betrayed its fair possessor into many snares. Experience, however, in this respect, does not seem to teach wisdom; for the wish to acquire the attraction which beauty confers, seems to be no less prevalent in the present age, than it was at the earliest period of the world. How many hours of the day, and how many days of the wasted year, do some females devote to the improvement of their persons! Impossible as it has ever been, and ever will be found, to make one hair black or white, to add one cubit to the stature, to bend one untractable feature into the admired curve to which common consent attributes grace and loveliness; the impossible transformation is nevertheless attempted. The treasures of opulence are exhausted; the more valuable possession of health is often sacrificed at the shrine of vanity: and while the noble distinctions of cultivated intellect and solid piety are neglected, the ostentatious decoration of exterior polish is sought with useless and guilty avidity.
The most effectual means of correcting this error, is in early life to commence the important business of moral discipline by a solid education. If a greater degree of attention be paid to showy, than to substantial acquirements; if young ladies be systematically prepared to shine and attract, instead of being assiduously formed to be useful in the stations to which Providence has assigned them; it may be expected that they should become solicitous of courting admiration, rather than of winning esteem. They will necessarily be unfitted for domestic management, and disqualified for the sober realities of life. If the matrimonial connexion be founded upon no better pretensions, and no superior reasons for attachment, it is incapable of securing solid happiness. It is, in fact, at the mercy of every breeze. The wind of adversity may blow upon the fair flower, wither its exterior charms, and leave nothing but prickles and thorns. A consciousness of insignificance on the one hand, and a perception of it on the other, will produce disappointment, and generate dissatisfaction; and it will be found, too late perhaps, that themind, instead of theface, ought to have been principally regarded.
There is a species of parental vanity against which we would loudly appeal. Some persons are extremely anxious that their daughters should possess all the attractions of beauty; and from their earliest infancy, a concern for appearances is instilled into them, as of the first importance. If young persons, so unhappily circumstanced, should receive a wrong bias, we cannot feel surprised; and it will require a long course of salutary discipline, combined with the inculcation of religious principles, effectually to teach them that to see, and to be seen, are not the great purposes of human existence; that they must live for nobler ends, and secure the approbation of the wise and good by other accomplishments than a taste for the arrangement of a ribbon, or the harmony of a tune. Unless they should be unfortunate enough to meet with none but flippant and vacant admirers, to whose flattering nothings they are induced to listen, they will find, that persons of real worth are not to be attracted by tinsel decorations, nor a butterfly exterior, but that
"Man has a relish more refined;"
and will rather breathe the following sentiments, as the appropriate language of a noble enthusiasm, connected with rationality and religion;
"Souls are for social bliss designed--Give me a blessing fit to match my mind;A kindred soul to double and to share my joys."
That which constitutes the source of attraction to well regulated minds, does not depend upon the disposition of the features, nor the colour of the skin. It is possible to every kind of exterior form. "This beauty," it has been well observed, "does not always consist in smiles, but varies as expressions of meekness and kindness vary with their objects: it is extremely forcible in the silent complaint of patient sufferance, the tender solicitude of friendship, and the glow of filial obedience; and in tears, whether of joy, of pity, or of grief, it is almost irresistible.
"This is the charm which captivates without the aid of nature, and without which her utmost bounty is ineffectual. But it cannot be assumed as a mask to conceal insensibility or malevolence: it must be the effect of corresponding sentiments, or it will impress upon the countenance a new and more disgusting deformity--AFFECTATION. Looks, which do not correspond with the heart, cannot be assumed without labour, nor continued without pain: the motive to relinquish them must, therefore, soon preponderate, and the aspect and apparel of the visit will be laid by together: the smiles and the languishments of art will vanish, and the fierceness of rage, or the gloom of discontent, will either obscure or destroy all the elegance of symmetry and complexion.
"The artificial aspect is, indeed, as wretched a substitute for the expression of sentiment, as the smear of paint for the blushes of health: it is not only equally transient, and equally liable to detection; but, as paint leaves the countenance yet more withered and ghastly, the passions burst out with more violence after restraint, the features become more distorted, and excite more determined aversion.
"Beauty, therefore, depends principally upon the mind, and consequently may be influenced by education. It has been remarked, that the predominent passion may generally be discovered in the countenance; because the muscles by which it is expressed, being almost perpetually contracted, lose their tone, and never totally relax; so that the expression remains when the passion is suspended: thus, an angry, a disdainful, a subtle, and a suspicious temper, is displayed in characters that are almost universally understood. It is equally true of the pleasing and the softer passions, that they leave their signatures upon the countenance when they cease to act. The prevalence of these passions, therefore, produces a mechanical effect upon the aspect, and gives a turn and cast to the features, which make a more favourable and forcible impression upon the mind of others, than any charm produced by mere external causes.
"Neither does the beauty which depends upon temper and sentiment, equally endanger the possessor: it is, to use an eastern metaphor, 'like the towers of a city--not only an ornament, but a defence:' if it excite desire, it at once controls and refines it; it represses with awe, it softens with delicacy, and it wins to imitation. The love of reason and of virtue is mingled with the love of beauty; because this beauty is little more than the emanation of intellectual excellence, which is not an object of corporeal appetite. As it excites a purer passion, it also more forcibly engages to fidelity: every man finds himself more powerfully restrained from giving pain to goodness than to beauty; and every look of a countenance in which they are blended, in which beauty is the expression of goodness, is a silent reproach to the first irregular wish; and the purpose immediately appears to be disingenuous and cruel, by which the tender hope of ineffable affection would be disappointed, the placid confidence of unsuspecting simplicity abused, and the peace even of virtue endangered, by the most sordid infidelity, and the breach of the strongest obligations.
"But the hope of the hypocrite must perish.--When the factitious beauty has laid by her smiles; when the lustre of her eyes, and the bloom of her cheeks, have lost their influence with their novelty; what remains, but a tyrant divested of power, who will never be seen without a mixture of indignation and disdain? The only desire which this object could gratify, will be transferred to another, not only without reluctance, but with triumph.
"Let it, therefore, be remembered, that none can be disciples of the GRACES, but in the school of VIRTUE; and that those who wish to be LOVELY, must learn early to be GOOD."
In the next transaction, Sarah appears in a still more unfavourable light than in the former part of her history. In whatever degree the circumstances in which she was placed may seem to extenuate the guilt of her conduct in Egypt, they can no longer be pleaded on her behalf. She is not now overawed by the authority of her husband, or seduced by an affection, which would, at all hazards, endeavour to save his valuable life; but becomes the voluntary tempter to a violation of divine institutions, by which she not only manifested her unbelief, but sacrifices to unworthy motives her domestic peace.
Notwithstanding the divine assurance, that the posterity of Abraham should become a great nation, and possess the land of Canaan, Sarah begins to think that there is no probability of her becoming a mother. Ten years had elapsed, and no child was born. Reflecting on her advanced period of life, and incapable of an implicit reliance upon the power of God, she requested Abraham to take Hagar, her Egyptian handmaid, in order that she might obtain children by her. It is scarcely possible to imagine a proposal more calculated to subvert the comfort of her family, or more illustrative of an unbelieving spirit. She could not rely upon the slow but certain operations of a superintending Providence to fulfil those promises which had been given; although a humble faith would have cherished confidence in his word. He who has filled the volume of inspiration with "exceeding great and precious promises," will assuredly accomplish them, notwithstanding every apparent impediment. Omnipotence marches forward with a steady, undeviating step, to its predestined purpose; and that infinite wisdom which originally planned the future, can never be frustrated or confused by any contingencies or vicissitudes; for no possible event can occur which was not fully anticipated at the moment when the promise was given.
Sarah was not only under the influence of distrust, but of inordinate desire. She was impatient for one of those prime domestic comforts which it was seen fit at present to deny her; and because the time which had elapsed, exceeded her calculations of probability, she took upon herself to devise a plan to hasten the accomplishment of her wishes. Let us beware of an undue eagerness after the possession of any temporal enjoyment. It will not only produce distrust, but, probably, precipitate us into irregular means of gratifying our wishes. "Inordinate desires commonly produce irregular endeavours. If our wishes be not kept in submission to God's providence, our pursuits will scarcely be kept under the restraints of his precepts."
It is truly surprising, that the father of the faithful should listen to this insinuating request. Possibly he thought that, as Sarah was not distinctly mentioned in the promise, Hagar might become the parent of the promised seed; and by this specious pretence, being anxious for a son, he was induced to comply. We are easily persuaded, when our own inclinations already concur with a proposal; and even good men are very liable to misinterpret the intimations of Providence, whenever they consult their own feelings rather than the word of God.
It is remarked, that "Abraham hearkened to the voice of SARAH." This was his error. There was another voice he should have heard. If he had any doubts upon his mind, or any suspicion that his present wife was not the predestined mother of the numerous posterity that were to people Canaan, he should at least have betook himself to prayer. In a day of such remarkable revelations, and in an affair of so much consequence, he might reasonably have expected an express direction from heaven; and he who had been already so privileged, ought to have unbosomed his thoughts and explained his desires to the Lord. Let such as sustain the closest connexion, beware of becoming snares instead of helps to each other! Previous to a compliance with any important request that may lead to considerable consequences, Let us, from whatever quarter it proceed, or however justifiable it may appear, promptly avail ourselves of that gracious throne, which is always accessible to the humble petitioner. We are liable to so many misconceptions, exposed to the influence of so many prejudices, and subject to the attacks of such a variety of temptations, that our only security is in the exercise of a devotional spirit, our only help is in the Lord our God. If any man lack wisdom, let him repair to the fountain of intelligence, and solicit those supplies from heaven which are not only freely dispensed, but fully adequate to our diversified necessities.
The consequence of this unsanctioned proceeding, was precisely what might have been expected. Elated with the honour of her situation, Sarah is despised by her Egyptian handmaid. She treats her with contempt and impertinence, as if she were the peculiar favourite of Heaven, and hoping no doubt, that the ample promises of God were to be fulfilled by her means. Knowing what human nature is, we cannot wonder at this disposition, culpable as it was. Nothing is more common than for persons, when raised above the meanness of their birth, and the inferiority of their former circumstances, to be guilty of assuming airs of importance, and to forget their most obvious duties: and we would caution servants especially against such unwarrantable conduct. If divine favours should be conferred upon them; if by the grace of God they should be made partakers of that spiritual dignity which genuine religion confers, and be thus placed upon a level with their masters or mistresses in the Christian church, let them remember that they are not exempted from a civil subserviency. They are by no means elevated above their natural situation asservants,because they becomeChristians; but all the peculiar claims of domestic duty remain. An aspiring, or a haughty spirit, is unbecoming their newly acquired character, and shows that they have very imperfectly learned of him who was "meek and lowly of heart." Every person is respectable in his station, exactly in proportion as it is properly occupied; and real religion, instead of disqualifying for subordinate situations, is adapted to produce contentment, and to dictate an exemplary and uniform correctness of conduct inwhatevercondition we may be placed by Providence. "Servants, be obedient to them that are your masters, according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ: not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." "Let as many servants as are under the yoke, count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit."
If Hagar behaved with impertinence and vanity, Sarah manifested a very censurable degree of resentment. Irritated by her handmaid's arrogance, she appealed to Abraham, protesting that she could not endure such insolence, and charging him with a secret connivance, if not an encouragement of her provoking behaviour. Thus we perceive a specimen of what will generally prove the case in family dissensions--both were in the wrong. Hagar was aspiring and rude; Sarah passionate and severe. If the former should have recollected her obligations, the latter ought not to have forgotten her own foolishness in raising her above her natural level, and placing her in circumstances of powerful temptation. The one should have known her place; the other have kept her temper. Let the modern mistress and servant take a lesson from this unhappy difference. How many intestine commotions might be prevented, if inferiors would not overstep the proper limits of their sphere; and if superiors in station would be conciliating in spirit; "The beginning of strife is as when one letteth out water; therefore leave off contention before it be meddled with."
Abraham wisely avoided all interference in this affair; and though his beloved Sarah had appealed to him in very intemperate terms, he gave a soft answer. "Behold thy maid is in thy hand; do to her as it pleaseth thee." He refrained from all self-vindication, to which he seemed called by the violent appeal of his wife; but if he thought proper either to defend himself, or to remonstrate with her, he chose another occasion. When the passions are inflamed, the judgment is seldom sufficiently unbiassed to listen to reason or to consult propriety. It has been questioned, however, whether in this instance he was not too submissive. The Egyptian maid seemed entitled to protection; and, instead of yielding to the rage of Sarah, he should have interposed hismeditation, and if necessary, hisauthority, to restore peace.
Incapable of resisting the combined assaults of jealousy, rage, and revenge, the poor foreigner is driven from the roof of Abraham. She fled into the wilderness with the view of returning to her native country, but was suddenly arrested in her flight by an angelic messenger, who admonished her to return to her mistress, and pacify her by ready and unconditional submission. He also predicted the character and habits of her future offspring, mentioning the name by which he was to be called, and consoling her in this season of tribulation by an assurance that "the Lord had heard her affliction." She instantly retracted her steps; and, as no intimation is given to the contrary, we may infer that the fugitive was restored to her situation in the family. She was humble, and Sarah conciliated: and as we hear nothing of her for some years, they probably lived in tolerable harmony. It was a merciful interposition to send her back to the family of Abraham; for a connexion with the people of God, whatever may be their faults, is far more desirable than the richest inheritance, or the noblest alliance, where religion is discarded or unknown.
[Sidenote: Years before Christ 1898]
As the birth of the Egyptian's son was attended by no divine congratulations, Abraham is still permitted to pass thirteen years more in a state of suspense respecting the promised child; when at the age of ninety-nine, the covenant is renewed by another revelation. On this remarkable occasion his wife received the name by which we have uniformly called her, Abraham being distinctly assured of her predestined privilege as the mother of the promised seed. A similar change of name was conferred upon the patriarch. Hitherto he had been calledAbram, a "high," or "eminent father;" now he is to beAbraham, "the father of a great multitude." His beloved wife, who had been calledSarai, "my princess," was in future to be distinguished by the name ofSarah, "a princess," denoting a more extensive honour. If he were to become theFather, she was to be theMother, of "many nations."
Having already witnessed the misconduct of Abraham's wife on two memorable occasions, it would be highly gratifying to hear, in the next circumstance of her history, that she acted worthy of her connexion with so illustrious a husband, But alas! we are still necessitated to derive instruction rather from a record of her faults than of her excellencies. We must expect to witness a variety of these in every human character, combined only with comparatively a small number of shining graces. Indeed we find, in general, but one very distinguishing good quality associated with those of a different complexion; and if the plant of grace spring up and grow in the human character, it is usually in a thicket of inferior principles and unholy propensities. While, therefore, engaged in the cultivation of our hearts, in "keeping them with all diligence," as the wise king of Israel expresses it; one very important duty we owe to ourselves is to watch the appearance of these irregularities, and aim, by unremitting attention, united with fervent prayer, to eradicate them from the moral soil. In Sarah we see as great a luxuriance of evil as can be imagined to blend with real piety, without essentially deteriorating it.
Sitting one day at the door of his tent to enjoy the refreshing shade, [8] Abraham observed three strangers approaching, whom he hastened to meet, that he might offer them any temporary accommodation in his power. This act of hospitality was conformable to the usage of the country; but the peculiar generosity of Abraham seems indicated in hisrunningto meet them. The invitation is immediately accepted; and the good old man, with the most obliging readiness, offered water to wash their feet, and bread to satisfy their hunger. He hastened to Sarah, directing her to make some cakes of fine meal, and bake them on the hearth; and then went himself to the herd to choose a tender calf, which he immediately proceeded to dress. Butter and milk, the produce of their own pasture, were of course supplied. The venerable patriarch then took his respectful standing under the branches of a neighbouring tree, which afforded a pleasant screen from the sultry sun. What exquisite simplicity is discernible here! what a subject for the painter! what a theme for the poet! what an example for the good! Three heavenly messengers at the humble table of one of the greatest men that ever inhabited this world--a patriarch--a prince--the father of the faithful--the friend of God--venerable for age--distinguished by his hospitality--still more eminent for faith!--their canopy the overarching sky--their shelter, the wide-spreading tree--flocks and herds grazing around, the indications of an industry which Providence had blessed with remarkable success--and the plain of Mamre spreading its luxuriance before their eyes!--
But we must hasten to the remarkable subject of their conversation. At present the patriarch did not suspect the real character of his visiters; who introduced their intended communication by asking, "Where is Sarah thy wife?" This must have excited great surprise; for how could strangers know the affairs of his family, and the particular name of his wife, which had been so recently changed? He informed them, however, that she was in the tent, where, according to the prevailing custom of the times, she had her separate table. One of the angels, immediately personating Jehovah himself, if he were not, as appears probable, the very "Angel of the Covenant," gave this solemn assurance: "I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son!" Sarah, whom curiosity had brought to the door of the tent to listen to what passed, overhearing this assurance, and looking upon it as an impossible occurrence at her time of life, laughed in derision. She had long come to the conclusion that she should produce no son to Abraham, and, therefore, that all such expectations were chimerical and ridiculous. This excessive incredulity--excessive, because a distinct assurance of the fact had been already given to Abraham upon the occasion of their change of names--was highly culpable; but while we denounce it with merited severity, let us examine our own hearts. Havewenever acted in a similar manner? Havewenever distrusted the providence of God or his promises? Who can plead exemption from a spirit of unbelief? What surmises have agitated our bosoms, when the events of life contradicted our expectations? What despondency have we shown, and what distrust, when the movements Omniscience were incomprehensible to our reason, and opposed to our apparent interest? If but one part only of the divine proceedings seemed incongruous, we have dared to arraign "the whole stupendous plan;" if but "a momentary cloud" arose upon our prospect, we have begun to fancy that order was at an end, that the sun had for ever disappeared, that God had "forgotten to be gracious, and in anger shut up his tender mercies." Let us then aim to correct these irregularities of feeling, and to dismiss these misinterpretations of providence.
Sarah imagined that her contemptuous incredulity was only known to herself: but the heavenly visiter instantly detected it, and appealed to Abraham on its impropriety. Possibly the reason of addressing Abraham, rather than calling the culprit herself to an account, was to inflict the severer reproof. Ah! how vainly do we strive to conceal the secret thoughts of the mind from the knowledge of God! His eyes, which run to and fro through the earth, penetrate through every disguise, and perfectly discern every inward motion as well as every outward action. We live every moment--in the darkest midnight as well as at the brightest noon--in the full blaze of Omniscience. "O Lord, thou hast searched me and known me: thou knowest my down-sitting and mine up-rising; thou understandest my thoughts afar off."
Incapable of enduring this exposure, the criminal now rushes from her concealment, and boldly calls out, "I laughed not." This was a direct falsehood, dictated by apprehension; and it was confronted by the instant retort of him who knew her heart: "Nay, but thoudidstlaugh." It is possible that Sarah had some mental reservation, when she so flatly denied the assertion of the angel: she might persuade herself that she did not absolutely laugh, but only smiled, or felt contempt; but whatever mode she might have adopted to explain away her conscious guilt, it was unavailable, as every such unworthy subterfuge must always prove.
We cannot help remarking the danger of the least deviation from the path of rectitude. One sin prepares the way for the commission of another; one step over the edge and boundary of uprightness may lead us down a precipice, and plunge us into a fatal series of crimes. We have already seen an exemplification of this remark; and it is more strikingly illustrated in the present transaction. Curiosity brought her to the door, where she was soon betrayed into unbelief: detection soon produced a fear of censure; this dread produced a ridiculous attempt at concealment and self-justification; and the pride of her heart issued in exciting her to a deliberate falsehood. Notwithstanding her incredulity, however, Sarah shall bear a son, to be the spring of innumerable blessings to her posterity. Thus infinite goodness overrules the perverseness of his people, as well as the wrath of sinners, ultimately to promote his own designs.
If, on this occasion, the daring transgressor had been smitten to the earth by an instantaneous judgment, it must have been regarded as a proper expression of the divine displeasure. Her repeated provocations merited the severest chastisement, and would undoubtedly have justified such a proceeding. The thoughts of Jehovah, however, are not as our thoughts, nor his ways as our ways. There is nothing vindictive in the character of the blessed God; and if he have on certain occasions launched the thunderbolt upon the guilty heads of sinners, the circumstances have shown that the atrocity of their iniquities has required a signal visitation. How far punishment of this nature may be necessary in any particular case, it is not for beings limited in their views as we are to decide, but simply to rely on the wisdom of him, who, with a due intermixture of severity and mercy, justice and grace, conducts the affairs of the universe.
Overawed by the angelic presence, and mortified by an inward consciousness of her folly and sin, Sarah uttered not another word. She could neither vindicate her incredulity, nor extenuate her false assertion; and though she proceeded to great lengths, we are happy to find that she sufficiently restrained her intemperate passions to retire in silence.
From this moment we trust she assumed another character. Reflection restored her to her right mind. She dismissed her criminal doubts, and resigned herself to the divine disposal. As the predestined period of her giving birth to the child of promise was approaching, her faith produced the liveliest sensations of joy; and both she and Abraham exulted in the prospect of a son. That this was the state of her mind, we are assured from indisputable authority: "Through faith Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised."
Perhaps we may be disposed to say, it was time shedidbelieve. After such remarkable manifestations, and such reiterated promises to Abraham, it would have been passing strange had she continued incredulous. Surely there was enough to convince her, that, whatever difficulties nature might present, grace had determined to overcome them, and that every reasonable and every possible evidence of the intended miracle had been given. But is it so unusual for mankind to resist the most convincing arguments, and to disbelieve even the most obvious truth, that the case of Sarah ought to be regarded as so extraordinary? Have we not daily proof of a similar obstinacy and perverseness? If it be observed that Sarah possessed great advantages, being connected with so excellent a man, and so great a favourite of Heaven as Abraham, and being visited by angelic messengers, and instructed by celestial visions; this may be admitted. But do not those who reject the truth of Christianity, or disobey its precepts, act a more criminal as well as unreasonable part, inasmuch as they enjoy all the instruction and all the experience of past ages? And is it not a more outrageous defiance of Heaven to oppose the reality of its manifestations, after successive centuries have demonstrated the truth of predictions once mysterious, evinced the nature of facts once misunderstood, dispersed the typical shadow which once enveloped the sublimest discoveries of infinite wisdom, and poured upon a benighted world the full blaze of evangelical revelations?--Sarah doubted the possibility of an occurrence which was attended with striking difficulties, and evidently miraculous; but what censure do not they deserve who shut their eyes against the clearest light, perplex with sophisms the most intelligible statements, and endeavour, by every exertion of a slanderous tongue and a malignant pen, to subvert the basis of our religious hopes, and to undermine a fabric which has stood the test of ages, giving repose and refreshment to millions of heaven-bound pilgrims on their journey!
To draw the circle of reflection closer.--Ifourinconsistencies were written in a book--if the instances ofourunbelief amidst evidences, ofourfailures in temper and spirit, ofourmisimprovement of the peculiar advantages of our situation, were recorded for the warning of others--is there any probability that we should acquire much honour by a comparison with the wife of Abraham? We do not indeed justifyherfaults, but let us not overlookour own. We have better means, and brighter discoveries. In these last days God hath spoken unto us by his Son. We are, through faith, become the children of Abraham, interested in the new covenant, introduced into the family, and admitted to the friendship of God. We have seen the visions of patriarchal days, the promises and blessings of the ancient dispensation, the memorable and terrific descent of Jehovah on Sinai, the prefigurations of the Mosaic economy, the personal glories, the incarnate love, the agonizing death, the triumphant ascension of the Son of God: we enjoy means of instruction which no other age did or could possess. And wherein consists our superiority to former saints, even those whose imperfections are the most conspicuous? Surely, the observation may be retorted upon many hearers and professors of the gospel, in reference to their too frequent instances of inconsistency--it is time youdidbelieve!
[Sidenote: Years before Christ, 1897.]
The birth of Isaac, the promised seed was attended with great rejoicings. His very name, signifyinglaughter, was expressive of the happy occasion; and Sarah, in the ecstacy of her mind, exclaimed, "God hath made me to laugh, so that all that hear me will laugh with me." The birth of a child is naturally the subject of joy and congratulation; but the introduction of Isaac into the world, who had been so long and repeatedly promised, demanded and excited unusual satisfaction. Sarah, who introduced him with a mother's joy, nursed him herself with a mother's care. She was ignorant of the cruel absurdity which modern refinement has invented, of separating the tender offspring from its proper guardian and provider, and thus not only exposing it to many inconveniences and hardships, but nullifying the wise and kind arrangements of Providence. Alas! nature, reason, and religion, must all be violated in compliance with fashion! Need we feel surprised that barbarity should produce alienation, and that she who refuses to show tenderness, should fail of receiving attachment? Is it at all astonishing, that habits and sentiments foreign to domestic comfort should be acquired; and that, when proper discipline and personal superintendence are neglected, the young plant should shoot into unsightly irregularities of spirit and character?
How soon may the brightest day be overcast with a cloud! How liable are our best enjoyments to interruption! The weaning of Isaac was celebrated with great festivities; upon which occasion this favourite child was recognized as Abraham's heir. This excited the displeasure of Ishmael; which the jealous eye of Sarah observing, she insisted upon the instantaneous expulsion of mother and son from the family. We are sorry to witness any revival of the old spirit; but, in this world, unholy passions cannot be totally eradicated. We should hope, however, there was more reason, as well as religion, in her displeasure on this than on a former occasion. The young man was, probably, ridiculing the whole ceremony, and deriding the parents, the child, and the promise; for passion and prejudice are never very discriminating in their censures. Ishmael was, in fact, of a wild, ungovernable temper; but we have no evidence that the provocation was sufficient to justify the proceeding of Sarah, in peremptorily demanding the expulsion of the mother and her child. Thus did Abraham's concubinage continue to imbitter his domestic peace; and the good old patriarch was again placed in a most difficult and perplexing situation.
Whatever feelings may be supposed to have dictated the resolution of Sarah, it was coincident with the designs of God; and Abraham, who had certainly sought divine direction, was commanded to comply. This would, no doubt, quiet the feverish anxiety of his mind; for a consciousness of doing the will of God, however contrary it may be to our natural inclinations, is sufficient to smooth the roughest path of duty, and to lighten the heaviest burden we may be called to sustain. Abraham, in this, as well as in various other instances, displayed exemplary faith. The bitter draught, however, was somewhat sweetened. It was difficult to parental feelings to concur in so severe a measure; but some gleam of futurity was afforded to enlighten the darksome but appointed path. "And God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bond-woman: in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bond-woman will I make a nation, because he is thy seed."
Notwithstanding the faults to which we have found it necessary to advert, Sarah was unquestionably a great character. She not only stands recorded in the New Testament amongst those who were illustrious in ancient times for their faith, but is exhibited as a pattern of domestic conduct. Her defects were but occasionally visible, being commonly concealed amidst the brightness of her numerous excellencies. Her obedience to Abraham is specified by the apostle as a laudable singularity, which, in connexion with other virtues, he thus recommends: "Likewise, ye wives, be in subjection to your own husbands; that if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear.--Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner, in the old time, the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands, even as Sarah obeyed Abraham, calling him lord; whose daughters ye are, as long as ye do well, and are not afraid with any amazement."
[Sidenote: Years before Christ, 1859.]
Seven and thirty years after the birth of Isaac and when Sarah had attained the age of one hundred and twenty-seven, we come to the conclusion of her "mortal story." Her death, and the respect paid to her memory, are related with a circumstantial minuteness which is truly honourable to her character. This affecting event occurred at Kirjah-Arba, or Hebron, in the plain of Mamre, where Abraham came to bemoan his loss. Venerable man! thine was no common mourning! Thou didst not merely sit upon the ground, assuming the customary attitude of grief; but thine were genuine sorrows! What big tears of undissembled pain poured down thine aged cheeks! How did affection recal the days, and months, and years of delightful union, which time had strengthened, but death had now dissolved! And yet, while nature demanded this tribute of fond remembrance, religion had taught thee to moderate thy distress, and to elevate thy hopes to a brighter world, where holy friendship, begun on earth, shall be purified and perpetuated through everlasting ages!
The longevity of ancient times, and especially of the antediluvians, naturally excites surprise; but what a dream is human life, even at its most protracted period! How soon do even centuries elapse! How solemn the consideration, that the flood of ages, which has swept from the surface of this globe so many millions of our predecessors, however firm may have been their health, or numerous their years, or eminent their characters, is daily impelling us forward to the "house appointed for all living."Theirpilgrimage terminated, and so mustours: theirearthly relations were dissolved, andtheirplaces in society were vacated; and soon the place which we occupy, shall "know us no more." The stream flows on, and we cannot arrest its course. Happy for us, if it should appear that we are going to join the society of the blessed; if, possessing the faith of Abraham, we have reason to indulge the hope of being eventually transported to his bosom!
Sitting in imagination at the grave of Sarah, and blending our sympathizing tears with those of her honoured husband, what a lesson may we learn respecting the vanity of human life! The flower whose exquisite beauty and attractive sweetness once excited so much desire, is faded, and mingled with common dust! There lies a form, whichwasso lovely and so beloved, to furnish a repast for creeping worms! How bereft of that spirit which once animated it! How altered and defaced by the putrifying touch of mortality! Here the race of life terminates; and to this loathsome dwelling, the proudest, the fairest, the wealthiest,themost celebrated, and the most elevated of our race, must sooner or later descend! "Prepare to meet thy God!"
We may take a momentary glance at another consideration. In order to answer the great end of their being, in order to be furnished with adequate means for the employment of their immortal faculties, and for possessing that plenitude of felicity of which their sanctified natures are capable, the saints of God must be removed out of the present world. Often do they exclaim, "I loath it; I would not live alway:"--"O that I had wings like a dove; for then would I flee away and be at rest!"
This prevailingwishaccords with thepurposeof Heaven. Infinite benevolence cannot allow a spiritual and sanctified character always to be imprisoned within the narrow confines of flesh and blood. It could never be satisfied to assign the objects of its affection so mean a portion as the pleasures and the possessions of this inferior state of existence. They mustdieto be perfectlyblest. This earthwill not dofor a Christian in thematurityof his character. It is too vile, and too transitory. Its gold is but dust--its applause, a puff of noisy air--its sparkling pleasures, but polluted cisterns--its richest gifts, but bubbles, which, if they reflect the fairest colours of the rainbow, break when they are grasped, or dissolve as we approach them, into mist and nothingness! "Set your affection on things above:--the things which areseenare TEMPORAL; the things which arenot seenare ETERNAL!"
Retrospective Glance at the History--Hagar--the Wilderness--Angelic Manifestation--Divine Promises--a View of their Accomplishment--Hagar's Piety--her second Banishment and Distress--another Interposition--Providence illustrated.
The contention between the wife of Abraham and her Egyptian handmaid, has already been the subject of animadversion; but although their histories are considerably blended, some features in the character of the latter, and some affecting circumstances of her life, have been hitherto omitted, which seem to claim a separate notice. That retreat into Egypt, which was in some respects so dishonourable to the integrity, both of Abraham and Sarah, was overruled for good. Pharaoh showed great kindness to the patriarch, on account of his fair companion, who he had been led to suppose was his sister; and according to the custom of the age, and the high station of her admirer, he presented him with "sheep, and oxen, and he-asses, and men-servants, andmaid-servants, and she-asses, and camels." No doubt it was at this time Hagar was introduced into this pious family, and left her native country to accompany her mistress and master upon their return.
The handmaids were a sort of female slaves. They were considered as the unalienable property of their mistresses, who claimed the produce of their labour, and even the children they bore. [9]
Sarah's impatience for offspring, and the rash policy of her urging Abraham to take this Egyptian servant as a concubine, have been already mentioned, as well as the unhappy differences it occasioned in the family. We have seen the pride of Hagar, the petulance of Sarah, and the consent of Abraham that she should be banished from their dwelling. Let us follow the fugitive into the wilderness, and observe the extraordinary result.
It was the evident intention of Hagar to escape to her native country. She went into the wilderness of Shur, which extended between Canaan and Egypt, where she sat down for refreshment by a spring of water. Whatever degree of blame we may impute to her in this precipitate removal from the house of her pious master, it is impossible not to pity her melancholy situation. Alone, and unbefriended by any human being; surrounded by a thousand perils in the desert which stretched its cheerless solitude before her; expelled from a family where she had so long resided, and where she enjoyed so many advantages; uncertain of her future residence; and in a condition which peculiarly claims our sympathy with the female sufferer; her history cannot but excite inquiry, and produce interest. There was an eye that watched her movements and her tears. In a short time she is addressed by an unknown voice, which proved to be the voice of one of those ministering spirits that are employed to execute the designs of infinite goodness. "Hagar," said he, "Sarah's maid, whence earnest thou? and whither wilt thou go?"
The knowledge of her past history which this question indicated, must have convinced the poor, fugitive that this was some divine visitation; and she immediately answered, "I flee from the face of my mistress Sarah." This was a simple, direct, ingenuous statement. Here was no concealment; no prevarication respecting the whole truth; and how much better was this than any attempt at evasion or dishonesty! We are not, indeed, always obliged to disclose our circumstances to every inquirer; but, if we do, our words ought to be the exact representation of the case: for, sooner or later, integrity will be advantageous both to our character and our real interests.
The reply of Hagar was, moreover, creditable to hertemper, Sarah and her handmaid had parted under circumstances of mutual provocation; and the latter had, no doubt, suffered very indignant treatment. But she does not avail herself of this unexpected interview to enter upon her own justification, or to produce a long and formal charge against her mistress. The mere fact of her expulsion is stated without any comment. It must indeed be admitted, that her introduction into the family of Abraham placed her in that inferior condition in which Sarah possessed an indisputable right over her person; and it must be also admitted, that she had manifested a very unwarrantable vanity in despising her for barrenness; yet, judging from her dispassionate language to the angel, we should infer that she was naturally of a more patient disposition than her mistress, and is in this view worthy of the imitation of young women whom Providence consigns to the same menial state. How many would have been clamorous and peevish, hasty in censuring their mistress, and forward in vindicating themselves! They would have obtruded the story of the fancied injuries they had sustained upon every occasion, and wearied with the ridiculous recital, every one who might be found willing or unwilling to hear their complaints. But Hagar, simply and without any marks of irritation or resentment, stated the reason of her being alone in the wilderness at the fountain of water.
If our idea be correct, we have here a specimen of a no very unusual case. Some who have no claim to the distinction of religious persons, which at present was the probable character of Hagar, frequently possess a mildness and amiableness of disposition which is peculiarly attractive; while those who undoubtedly belong to the superior class of the pious and devout, exhibit unhappy defects of temper and disposition. The former resemble the flowers of the wilderness, beautiful indeed, and fragrant, but wild; the latter, those of the cultivated garden, blooming like the rose among thorns. The loveliness of those who are otherwise "far from God," excites our admiration, and wins our regard; while the unsightly "temper flaws" of such as generally class with the servants of God are repulsive and disgusting. In consequence of this, the distinction between the two essentially different characters, is not always sufficiently marked, or very perceptible; the excellence of the one elevating them almost to the dignity of saints, and the defects of the other sinking them almost to the meanness of sinners. But we should be cautious in passing our judgment, lest we also be judged. Let us not undervalue the sterling worth of the genuine Christian, because it is blended with some obvious, or even some glaring incongruities. Let us equally beware of attributing undue value to the good qualities of the worldling, and thus annihilate the distinction between the natural and spiritual character.
It was happy for Hagar that the angel was sent to arrest her progress. After her explicit declaration of the reason of her flight, she was directed to return to her mistress, and submit herself. This was, perhaps, a hard saying, and a haughty spirit might easily have raised ingenious and perverse objections; but we have additional evidence of this young woman's good disposition, in her receiving the mandate with a silent obedience of spirit. Her best interests were likely to be more promoted by her returning into a pious family, notwithstanding all its faults, than in going to reside amongst the idolaters of her native country; and thus, when she knew not how to choose for herself, the goodness of God was displayed in appointing the bounds of her habitation. This command would prove to her, and should teach us, that whatever provocations or injuries we may have sustained, these cannot justify a wrong proceeding; and we should hasten to retrieve our error by retracing our steps.
This, however, was only the secondary purpose of the present remarkable manifestation. Words of astonishing import immediately followed. Hagar was promised a numerous offspring, although the Messiah was not to descend from her; and the promise was pronounced in a manner so solemn, so significant, so overwhelming, that her eyes were opened to see it was no other than the patriarch's God that assured her of a participation in the patriarch's blessing. "And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren." Similar promises were afterward reiterated: "Behold, I have blessed him, (Ishmael) and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation."--"And also of the son of the bond-woman will I make a nation, because he is thy seed."--"I will make him a great nation."
These predictions have been minutely accomplished. The posterity of Ishmael may be traced in the Ishmaelites, the Hagarenes, the Itureans, and Arabs; especially the Scenites and Saracens, the latter of whom erected one of the largest empires in the world. To this day the Arabs are not only a distinct people, but possess the original character of their father, fierce and unsettled, living in a state of perpetual hostility against the rest of the world. Every attempt to subdue or extirpate them, has proved abortive. The Egyptians and Assyrians were equally unsuccessful, and whatever partial dominion Cyrus and the Persians might obtain, they could never penetrate the interior of the country, or reduce them to tributary subjection. In vain did Alexander plan their destruction; the hand of Providence interposed to prevent it by his death. The Romans could never conquer Arabia; and they continued to molest their neighbours by incessant incursions. Under Mohammed they became a mighty empire, and though it was ultimately dissolved, they still maintained their liberty in defiance of the Tartars, Mamelukes, and Turks.
"Who," inquires a great writer, "can fairly consider and lay all these particulars together, and not perceive the hand of God in this whole affair, from the beginning to the end? The sacred historian saith, that these prophecies concerning Ishmael were delivered partly by the angel of the Lord, and partly by God himself: and indeed, who but God, or one raised and commissioned by him, could describe so particularly the genius and manners, not only of a single person before he was born, but of a whole race of people, from the first founder of the race to the present time? It was somewhat wonderful, and not to be foreseen by human sagacity or prudence, that a man's whole posterity should so nearly resemble him, and retain the same inclinations, the same habits, the same customs throughout all ages. The waters of the purest spring or fountain are soon changed and polluted in their course, and the farther still they flow, the more they are incorporated and lost in other waters. How have the modern Italians degenerated from the courage and virtues of the old Romans? How are the French and English polished and refined from the barbarianism of the ancient Gauls and Britons? Men and manners change with times; but in all changes and revolutions, the Arabs have still continued the same with little or no alteration. And yet it cannot be said of them, as some barbarous nations, that they have had no commerce or intercourse with the rest of mankind; for by their conquests they overran a great part of the earth, and for some centuries were masters of most of the learning that was then in the world; but, however, they remained, and still remain the same fierce, savage, intractable people, like their great ancestor in every thing, and different from most of the world besides. Ishmael was circumcised, and so are his posterity to this day; and as Ishmael was circumcised when he was thirteen years old, so were the Arabs at the same age, according to Josephus. He was born of Hagar, who was a concubine; and they still indulge themselves in the use of mercenary wives and concubines. He lived in tents in the wilderness, shifting from place to place; and so do his descendants, particularly those therefore called Scenites formerly, and those called Bedoweens at this day. He was an archer in the wilderness, and so are they. He was to be the father of twelve princes, or heads of tribes; and they live in clans or tribes at this day. He was a wild man, his hand against every man, and every man's hand against him; and they live in the same state of war, their hand against every man, and every man's hand against them.
"This, I say, is somewhat wonderful, that the same people should retain the same dispositions for so many ages: but it is still more wonderful, that with these dispositions and this enmity to the whole world, they should still subsist, in spite of the world, an independent and free people. It cannot be pretended, that no probable attempts were ever made to conquer them; for the greatest conquerors in the world have almost all, in their turns, attempted it. It cannot be pretended, that the dryness or inaccessibleness of their country hath been their preservation; for their country hath been often penetrated, though never entirely subdued. I know that Diodorus Siculus accounts for their preservation from the dryness of their country; that they have wells digged in proper places known only to themselves, and their enemies and invaders, through ignorance of these places, perish for want of water; but this account is far from being an adequate and just representation of the case. Large armies have found the means of subsistence in their country; none of their powerful invaders ever desisted on this account; and therefore, that they have not been conquered, we must impute to some other cause. When, in all human probability, they were upon the brink of ruin, then they were signally and providentially delivered. Alexander was preparing an expedition against them, when an inflammatory fever cut him off in the flower of his age. Pompey was in the career of his conquests, when urgent affairs called him elsewhere. Ælius Gallus had penetrated far into the country, when a fatal disease destroyed great numbers of his men, and obliged him to return. Trajan besieged their capital city, but was defeated by thunder and lightning, whirlwinds, and other prodigies, and that as often as he renewed his assaults. Severus besieged the same city twice, and was twice repelled from before it; and the historian, Dion, a man of rank and character, though a heathen, plainly ascribes the defeat of the two emperors to the interposition of a Divine Power. We who know the prophecies, may be more assured of the reality of a divine interposition; and, indeed, otherwise how could a single nation stand out against the enmity of the whole world for any length of time, and much more for near 4000 years together; the great empires round them have all in their turn fallen to ruin, while they have continued the same from the beginning, and are likely to continue the same to the end: and this, in the natural course of human affairs, was so highly improbable, if not altogether impossible, that as nothing but a Divine Prescience could have foreseen it, so nothing but a Divine Power could have accomplished it." [10]
To return to Hagar. The effect of this angelic visitation was her conversion to the knowledge and love of God. The advantages of her former situation in the family of Abraham, do not seem to have produced any remarkable change of character; but in this the day of her affliction, in this the sad hour of her retreat and solitude, she is taught to pray. So true is it, that "thy people shall bewillingin the day ofthy power!" How often have those means which to human apprehension seemed best calculated to produce a renovation of heart utterly failed, while the Spirit of God has successfully operated by methods and in situations the least expected to avail! Happy solitude that brings us into the society of God! Welcome affliction that subdues us to his will!
In the transports of holy affection, Hagar addressed Jehovah by a phrase, importing "Thou, God, seest me;" and intimated the unexpected but welcome nature of the discoveries she had made, and of that influence which drew her after God in faith, and hope, and love:--"Have I also here looked after him that seeth me?" As a memento of this wonderful interposition, she named the spring of water by which she was sitting, "Beer-lahai-roi," that is, "The well of him that liveth and seeth me."
Hagar, in adopting this language, expressed hergrateful sense of the divine interposition. She felt conscious that in her present circumstances she might have perished alone and unpitied; or, if she had survived, and taken up her residence in Egypt she would have remained destitute of the religious instruction already received, and the future advantages of pious intercourse. Her gratitude was blended with a feeling of humility, a consciousness of unworthiness. What could be more surprising, than that an angel should descend from the splendour of the divine presence, to converse with a poor wanderer in the wilderness of Shur, and console her by such wonderful promises? These benevolent spirits appear to have maintained a frequent intercourse with the best inhabitants of our globe in former ages, and to have been intrusted with the holy ministration of attending the Son of God in his incarnate state. If, since the completion of the canon of Scripture, the necessity of angelic visits be superseded, we ought nevertheless to record the goodness of a superintending Providence. He who forms a just estimate of his mercies, may surely fill the diary of every day with grateful notices, and cannot take even a cursory retrospect of the years of past existence, without recollecting some striking interpositions which should often renew his praise and thanksgiving. Have we not been sustained in weakness, guided in perplexity, healed in sickness, supplied in poverty, or defended in danger? Let not insensibility and forgetfulness add to the already large accumulations of our guilt.
The words of Hagar ought also to be regarded as indicative ofpious resignation of spiritamidst the adversities of life. It is common in calamitous circumstances, or in afflictions which seem immediately occasioned by others upon whom we may have been dependent, or with whom we have been in any way connected, to exclaim against the cruelty of our enemy, or the malice of such as have been instrumental in producing our unhappiness; but Hagar utters no complaints against Sarah, who had driven her into the wilderness, where she and her infant offspring might have perished.
This is instructive. Admitting that we are not mistaken in our views, and that others may be really cruel; if we consider affliction aright, we shall leave the instrument to the judgment of God, and be solicitous only of glorifying him, by possessing our souls in patience. Joseph afterward was an illustrious specimen of this disposition. "Now, therefore," said he to his brethren, "be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life."
All second causes constitute but the machinery on which the great First Cause operates. If we look merely tothem, we shall find an endless source of disquietude: if tohim, who regulates the whole system of means, we cannot fail of obtaining satisfaction and peace of mind. Resignation is to be distinguished from a stoical indifference, or a sullen insensibility, occasioned by the conviction that, as afflictions could not be avoided, they must be borne; that it is in vain to struggle or resist; and that our weakness renders endurance necessary, however irksome. It consists rather in a pious acquiescence in the will of Heaven, arising from a persuasion that God knows what is really best for us; and that his dispensations, however painful or opposite to our wishes, will prove conducive to our real benefit. He uses the corrective rod, not the destroying sword. If he amputate the disordered member, it is to save the life.
Cheerful hope for the futureseems also to breathe through the expressions of Hagar, in which she is worthy of our imitation. Past interpositions form a solid foundation for future confidence. "Surely," said David, "goodness and mercy shall follow me all the days of my life." Disconsolate believer, be assured that the pillar of cloud, which has hitherto directed thy path, shall accompany thee to the very borders of Canaan! "Fear not," says Jehovah, "for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness--I will never leave thee, nor forsake thee."
It is natural to wish to pry into futurity. We are impatient to penetrate the clouds that envelope us, and to discern the distant course which Providence has prescribed for our feet. Curiosity combines with self-interest to urge this inquiry; but the reproof which Peter received is justly merited by ourselves: "What is that to thee? Follow thou me." If we follow Christ, we have nothing to dread; if we desert him, we have nothing to hope. Futurity can be no source of alarm to him who is conscious of acting right. It is filled with no "Gorgons, and hydras, and chimeras dire," but to the distempered imagination of the guilty spirit; and, therefore, if we would escapemisery, we must resistsin.
The language in question may be considered as expressive ofself-dedication."Thou, God, seest me," my wants, my wishes, my entire situation! I have no will but thine; no desire but what I readily submit that thou shalt gratify or disappoint according to thy pleasure. If thou inflict chastisement, I will cheerfully sustain it; if thou afford prosperity, I will humbly enjoy and improve it. I will no longer live to myself; I am not my own. I agree to the transfer of all my powers, talents, and possessions to thy service. My whole being shall henceforth be at thy disposal; it shall become thy absolute and inalienable property: this is a "living sacrifice" which I admit to be "reasonable," which I rejoice to believe is "holy and acceptable." In time past I have "sown to the flesh;" let this suffice--another principle influences me--another motive shall evermore predominate.
A resolution of this nature must be dictated by the lowest opinion of ourselves, and the highest idea of God: and what is our proper situation, but in the dust? and where should we place God, but on the throne? To acknowledge this in theory, and to abandon it in practice, is to trifle both with ourselves and with him.
Entire dedication to God is by no means incompatible with the duties of life. It is possible to be "diligent in business," but "fervent in spirit, serving the Lord." We contend not for a voluntary seclusion from society, seeking the retirements of the cloister or the retreats of the wilderness: but we plead with you, whatever situation you occupy, to set God always before your eyes, to act as in his sight, and daily to realize the true character of saints as "strangers and pilgrims on earth." Religion, that flower of paradise, was never intended to "waste its sweetness on the desert air;" but to flourish in society, and to diffuse its sacred perfumes in every walk of life.
This elevation of piety, so far from poisoning the springs of human joy, so far from imbittering the cordials of our cup, will refine every enjoyment and purify every pleasure. It will blunt the keen edge of sorrow, and smooth the asperities of adversity. It will bring down heaven to earth, and render death itself a desirable passage to everlasting life. Let us accustom ourselves to contemplate the most eminent examples of this spirit, that, by daily imitating them, we may, through grace, be progressively "meetening" for the participation of their inheritance.
If it were not Hagar's immediate intention, her language may at least be adopted to express aconstant sense of the divine omniscience. No idea is so calculated to animate us in the discharge of duty, or to sustain us in submission to evil. In the ancient Olympic games, how must the consciousness of twenty or thirty thousand witnesses of their efforts have stimulated the Grecian combatants, ranged as they were around them in an amphitheatre, and consisting of the first magistrates of the kingdom! But how much more impressive and awful is the persuasion that the great eye of the universe is upon us in our Christian race; that the "King eternal, immortal, invisible," watches every movement, and beholds with approbation or kindles into wrath, as we persevere or draw back to perdition! He sees in solitude and in society, in the crowded city and the distant wilderness. On the one hand, he witnesses the aversion and rebellion of the wicked; on the other, he gathers the tears of penitence into his bottle, records the petitions of faith in his book, and amidst the music of angels, bends his listening ear to the sighs of the sorrowful.