Female Scripture Biography, Volume I

by F. A. Cox

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 be willing in the day of thy 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 her grateful 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 If, since the completion of the canon of Scripture, the necessity of angelic visits be superseded, we ought nevertheless to record the goodness of a superintending Providence.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 of pious resignation of spirit amidst 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 to them, we shall find an endless source of disquietude: if to him, 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 future seems 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 escape misery, we must resist sin.

The language in question may be considered as expressive of self-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.