Volume I Part 3 (1/2)
His very name, signifying _laughter_, was expressive of the happy occasion; and Sarah, in the ecstacy of her mind, exclaimed, ”G.o.d 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 hards.h.i.+ps, but nullifying the wise and kind arrangements of Providence. Alas! nature, reason, and religion, must all be violated in compliance with fas.h.i.+on!
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 astonis.h.i.+ng, 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 pa.s.sions 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 pa.s.sion 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 G.o.d; 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 G.o.d, 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 G.o.d 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 ill.u.s.trious 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 G.o.d of great price. For after this manner, in the old time, the holy women also, who trusted in G.o.d, 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 circ.u.mstantial 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, a.s.suming the customary att.i.tude 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 friends.h.i.+p, 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.”
_Their_ pilgrimage terminated, and so must _ours: their_ earthly relations were dissolved, and _their_ places 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, which _was_ so 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, _the_ most celebrated, and the most elevated of our race, must sooner or later descend! ”Prepare to meet thy G.o.d!”
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 G.o.d 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 prevailing _wish_ accords with the _purpose_ of 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 a.s.sign the objects of its affection so mean a portion as the pleasures and the possessions of this inferior state of existence.
They must _die_ to be perfectly _blest_. This earth _will not do_ for a Christian in the _maturity_ of 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 are _seen_ are TEMPORAL; the things which are _not seen_ are ETERNAL!”
Hagar.
Chapter III.
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 ill.u.s.trated.
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 circ.u.mstances 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-a.s.ses, and men-servants, and _maid-servants_, and she-a.s.ses, 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 circ.u.mstances 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 her _temper_, Sarah and her handmaid had parted under circ.u.mstances 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 dispa.s.sionate 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.