Female Scripture Biography Volume I Part 2

The preliminaries being settled, Abraham and his family entered Egypt. She was to say, when any inquiries were made, that she was his _sister_, hoping by this artifice to escape danger. This, it must be observed, was not a _direct_ falsehood: it was such only by _implication_. It was true that, according to the Jewish mode of reckoning, Sarah was the _sister_ of Abraham; but their intention in circulating this statement was, to conceal the whole truth of her being his _wife_. Notwithstanding the ingenuity which some learned men have displayed in attempting to vindicate this conduct, we must without hesitation p.r.o.nounce 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 pa.s.sion, excited by some brilliant temptation, or betrayed by some unexpected coincidence of circ.u.mstances, 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 G.o.d. 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 facts _exactly_ as 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 G.o.d 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 mult.i.tude 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 a.s.surance 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 the _manner_, 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 antic.i.p.ated. 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 chastis.e.m.e.nts 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."

The _beauty_ of 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 p.r.o.nounces 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 n.o.ble 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 s.h.i.+ne and attract, instead of being a.s.siduously formed to be useful in the stations to which Providence has a.s.signed 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 p.r.i.c.kles 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 the _mind_, instead of the _face_, ought to have been princ.i.p.ally 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 circ.u.mstanced, 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 n.o.bler 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 b.u.t.terfly exterior, but that

"Man has a relish more refined;"

and will rather breathe the following sentiments, as the appropriate language of a n.o.ble 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 const.i.tutes 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 friends.h.i.+p, 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 a.s.sumed 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 a.s.sumed 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 subst.i.tute 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 pa.s.sions burst out with more violence after restraint, the features become more distorted, and excite more determined aversion.

"Beauty, therefore, depends princ.i.p.ally upon the mind, and consequently may be influenced by education. It has been remarked, that the predominent pa.s.sion 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 pa.s.sion 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 pa.s.sions, that they leave their signatures upon the countenance when they cease to act. The prevalence of these pa.s.sions, 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 appet.i.te. As it excites a purer pa.s.sion, 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 fact.i.tious beauty has laid by her smiles; when the l.u.s.tre 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 circ.u.mstances 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 inst.i.tutions, by which she not only manifested her unbelief, but sacrifices to unworthy motives her domestic peace.

Notwithstanding the divine a.s.surance, 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 G.o.d, 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 ill.u.s.trative 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 a.s.suredly 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 antic.i.p.ated 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 G.o.d'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 G.o.d.

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 pet.i.tioner. 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 G.o.d. 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 G.o.d 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 circ.u.mstances, to be guilty of a.s.suming 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 G.o.d 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 as _servants,_ because they become _Christians_; 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 in _whatever_ condition 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 G.o.d 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 G.o.d 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 pa.s.sionate 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 circ.u.mstances 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 pa.s.sions are inflamed, the judgment is seldom sufficiently unbia.s.sed 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 ent.i.tled to protection; and, instead of yielding to the rage of Sarah, he should have interposed his _meditation_, and if necessary, his _authority_, to restore peace.

Incapable of resisting the combined a.s.saults 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 a.s.surance 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 G.o.d, whatever may be their faults, is far more desirable than the richest inheritance, or the n.o.blest 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 pa.s.s 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 a.s.sured 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 called _Abram_, a "high," or "eminent father;" now he is to be _Abraham_, "the father of a great mult.i.tude." His beloved wife, who had been called _Sarai_, "my princess,"

was in future to be distinguished by the name of _Sarah_, "a princess,"

denoting a more extensive honour. If he were to become the _Father_, she was to be the _Mother_, 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 circ.u.mstance of her history, that she acted worthy of her connexion with so ill.u.s.trious 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 s.h.i.+ning graces. Indeed we find, in general, but one very distinguis.h.i.+ng good quality a.s.sociated 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 refres.h.i.+ng 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 his _running_ to 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. b.u.t.ter 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 G.o.d--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 a.s.surance: "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 pa.s.sed, overhearing this a.s.surance, 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 a.s.surance 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. Have _we_ never acted in a similar manner? Have _we_ never distrusted the providence of G.o.d 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 G.o.d 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 G.o.d! 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 thou _didst_ laugh." It is possible that Sarah had some mental reservation, when she so flatly denied the a.s.sertion 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 rect.i.tude. 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 ill.u.s.trated 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 chastis.e.m.e.nt, 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 G.o.d; and if he have on certain occasions launched the thunderbolt upon the guilty heads of sinners, the circ.u.mstances 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 a.s.sertion; and though she proceeded to great lengths, we are happy to find that she sufficiently restrained her intemperate pa.s.sions to retire in silence.

From this moment we trust she a.s.sumed 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 a.s.sured 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 she _did_ believe. After such remarkable manifestations, and such reiterated promises to Abraham, it would have been pa.s.sing 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.--If _our_ inconsistencies were written in a book--if the instances of _our_ unbelief amidst evidences, of _our_ failures in temper and spirit, of _our_ misimprovement 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 justify _her_ faults, but let us not overlook _our own_. We have better means, and brighter discoveries. In these last days G.o.d 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 friends.h.i.+p of G.o.d. 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 G.o.d: 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 you _did_ believe!

[Sidenote: Years before Christ, 1897.]

The birth of Isaac, the promised seed was attended with great rejoicings.