admonishing her thereby no more to call him by that deceitful name. On restoring Sarah to her husband, he endeavoured to make all possible reparation for the evil which he had unwittingly committed. He loaded Abraham with presents, and permitted him to dwell in any part of his dominions; and gave him a thousand pieces of silver to purchase veils for Sarah and her attendants, that they might no longer tempt his subjects by their beauty. Finally, we cannot but admire the utter abhorrence which this heathen prince expressed of a sin, which is too lightly regarded by the generality of those who call themselves Christians. It is observable that he never once complained of the punishment which he and his family had suffered, nor of the danger to which they had been exposed, but only of their seduction into sin. He considered this as the greatest injury that could have been done to him: and inquired what he had done to provoke Abraham to the commission of it: "What have I offended thee, that thou hast brought on me and my kingdom a great sin?" Surely a more striking refutation of Abraham's sentiments concerning him it was not in the power of language to express.] On this subject we would found" a word of EXHOR 1. Shun every species of equivocation and deception [They are rarely to be found who will under all circumstances rigidly adhere to truth. Many who would not choose to utter a direct and palpable falsehood, will yet put such a colour upon things as to convey an idea quite contrary to truth. To magnify another's faults or to extenuate their own, to raise or depreciate the value of some commodity, to avoid persecution or obtain applause, are temptations which forcibly operate to produce either exaggeration or concealment. In disagreements especially, no person can be fully credited in his own statement. But this is dishonourable to religion. There is scarcely any thing that affords a greater triumph to the enemies of religion, than to find instances of disingenuousness in those who profess it. And it requires constant watchfulness and self-command to speak the truth at all times. O let us beg of God to "put truth in our inward parts:" and let none of us think it beneath him to use that humiliating prayer of David, "Remove from me the way of lying."] c This seems to be the sense of ver. 16. "It (the silver) is to thee, &c." d Ps. cxix. 29. 2. Guard against relapses into sin [We may have repented of a sin, and for a long time forsaken it, and yet be in danger of falling into it again. Indeed our besetting sin, however repented of, will generally continue our besetting sin and the power of divine grace will appear, not so much in taking away all temptation to it, as in enabling us to withstand and vanquish the temptation. The Spirit of God may form the contrary grace in our hearts, and even cause us to exercise it in a very eminent degree: but still we are not beyond the reach and influence of temptation. If we had all the strength of Abraham's faith, we might fall, like him, through cowardice and unbelief. Let us then watch in all things, but especially in those things wherein we have once been overcome: and let our falls be constant monitors before our eyes, to shew us our weakness, and to stimulate us to prayer. More particularly, if we imagine that we have so forsaken our sin as to be in no danger of committing it again, let us beware: "let him that thinketh he standeth, take heed lest he fall."] 3. Be thankful to God for his protecting and preserving grace— 99 [If God had taken no better care of us than we have done of ourselves, how many times should we have dishonoured our holy profession! Who that knows any thing of his own heart, is not conscious, that he has at some times tampered with sin; and laid such snares for his own feet, that nothing but God's gracious and unlooked-for interference has preserved him? While we were in our unconverted state, "God has withheld us on many occasions, as he did Abimelech, "from sinning against him." And since God has been pleased to call us by his grace, we have frequently been rescued by his providence from dangers, to which the folly and depravity of our own hearts have exposed us. Let us then magnify the grace of God: and, if we are enabled to maintain a holy and consistent conduct, let us say with David, "My foot standeth fast; in the congregations will I praise the Lord."] 4. Strive to the uttermost to cancel the effects of your transgressions— [Abraham by his prevarication had brought distress on Abimelech and all his household. But when he was humbled for his transgression, he prayed to God to remove his judgments from the persons whom he had so seduced. By this means, as far as in him lay, he counteracted and reversed the evil that he had done. It is but seldom that we can cancel in any degree the evil that we have committed: but, if any way whatever present itself to us, we should embrace it gladly, and pursue it eagerly. At all events, the measure adopted by Abraham is open to us all. We may pray for those whom we have injured. We may beg of God to obliterate from their minds any bad impression, which either by our words or actions we have made upon them. And, if we find in them a kind forgiving spirit, we should so much the more redouble our exertions, to obtain for them the blessings of salvation, which will infinitely overbalance any evils which they may have suffered through our means.] XXXIII. ABRAHAM CASTING OUT HAGAR AND ISHMAEL. Gen. xxi. 9, 10. And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bond-woman and her son for the son of this bond-woman shall not be heir with my son, even with Isaac. SIN, even in this world, almost always brings its own punishment along with it: and not unfrequently the sin itself is marked in the punishment that follows it. We can have no doubt but that Sarah erred when she gave Hagar into Abraham's bosom, in hopes of having the promised seed by her. And scarcely had her device been carried into execution before she began to suffer for it. As soon as Hagar had a prospect of becoming a mother, she began to despise her mistress. Her contempt excited vehement indignation in the breast of Sarah; insomuch that she made Abraham himself also a party in the quarrel, and accused him of encouraging Hagar in her insolence. When Abraham, to vindicate himself, empowered her to use her own discretion with respect to Hagar, she began to retaliate on her contemptuous bond-maid, and to treat her with excessive severity. Thus was domestic harmony interrupted by those very means which Sarah had adopted to increase her happiness. Hagar, unable to bear the unkind treatment of her mistress, fled from her face; and returned to her only in consequence of being commanded to do so by an angel of the Lord". We cannot suppose that her forced a Gen. xvi. 3—9. submission was attended with much comfort either to herself or her mistress: where there was no love, there would be found many occasions of vexation and dispute. At last, after about eighteen years, a quarrel arose, which determined Sarah to expel from her family both Hagar and her son. This domestic occurrence is replete with instruction: we propose therefore to make some observations upon, I. The history itself— The expulsion of Hagar and her son, who was now about seventeen years of age, was a strong measure. Let us inquire into, 1. The grounds and reasons of it [Sarah had seen Ishmael mocking Isaac. From the resolution adopted by Sarah in consequence of it, we apprehend, that Ishmael had derided the pretensions of Isaac to inherit his father's substance. No doubt, Isaac was instructed as early as possible to regard God as his God, and to expect both from his earthly and his heavenly Father the accomplishment of all that God had promised him. Ishmael, on the other hand, would but ill brook the idea of being excluded from the birthright; and therefore would be ready to dispute Isaac's title to it. Possibly too the very name Isaac, which signifies laughter, would afford Ishmael many occasions of profane banter. Had this "mocking" been nothing more than idle jest, attended with a foolish pleasure in teazing her child, we take for granted that Sarah would have deemed it sufficient to reprove the fault, and to point out to Ishmael the impropriety of his conduct. But she saw that it proceeded from profaneness; that it argued a rebellious spirit against God; that it would become his daily practice; and that his mother encouraged him in it, glad to avenge in that way the wrongs that she supposed herself to suffer. On these accounts Sarah despaired of accomplishing her ends by correction, and determined to prevent a recurrence of such offences by an immediate and final expulsion of the offenders.] 2. The manner in which it was carried into execution [Sarah, though right in her judgment respecting the means of obtaining domestic peace, seems to have been too precipitate, and too peremptory in her demands for their expulsion: and Abraham demurred about the carrying it into execution. He indeed had different feelings from Sarah. Sarah's regards were fixed exclusively on Isaac: she did not consider Ishmael as a son, but rather as an intruder, and a rival. But Abraham, being the father of both, felt a paternal affection towards each of them: nor was he indifferent towards Hagar, whom he had considered, and lived with, as a legitimate wife. Perhaps too he suspected that Sarah's proposal originated in an irritation of temper, and that less severe measures would in a little time satisfy her mind. He was grieved exceedingly at the thought of proceeding to such extremities: but finding how resolutely she was bent upon it, he committed the matter to God, and sought direction from above. God directed him to acquiesce in Sarah's wishes; and reminded him, that her proposal, however grievous it might be to him, accorded exactly with his repeated declarations, that "in Isaac should his seed be called," and that all the blessings of the covenant exclusively belonged to him. The divine will being thus made known to him, he deferred not to comply with it, but dismissed them early the very next morning. The provision which he gave them for their journey, was not such as might have been expected from a person of his opulence; but we can have no doubt but that he acted in this by the divine direction, and that the mode of their dismission, as well as their dismission itself, was intended for their humiliation and punishment, and probably too for the shewing unto us, that the natural man has no claim upon him for even the most common blessings of his providence. That Hagar and Ishmael were reduced to straits, was owing to their having "wandered" out of their way in the wilderness of Beersheba: had they prosecuted their journey in the direct path to Egypt, where Hagar's friends were, we take for granted that they would have found their provision adequate to their support.] Hitherto we have seen nothing but a domestic occurrence: we must next contemplate, II. The mystery contained in it Here, as in multitudes of other passages, we are entirely indebted to the New-Testament writers for the insight which we have into the meaning of the Old Testament. Here also we see the advantage that is to be derived from the study of the Old-Testament history: since in very many instances the incidents that are recorded, are not mere memoirs of what has passed, but types and shadows of better and more important things. This family quarrel was designed to instruct the whole world; and to shew us, 1. That the children of promise would always be objects of hatred and contempt to the natural man— b Gen. xvii. 19, 21. |