dinary communications. We have the Holy Scripture as a light unto our feet, and a lamp to our path, and we need no other directory: in general, a knowledge of futurity would be far more injurious than beneficial, and it is in mercy and wisdom withheld.

It is the part of folly, enthusiasm, and credulity to be looking for intimations of our duty or our destiny in dreams, which in general present only the reflected impress of our waking thoughts and dispositions. However, truth is truth, in whatever form it may be presented; and if in the visions of the night instruction should be sealed upon our minds, accordant with the dictates of reason and revelation, we shall do right in improving it; but should any impression be received in a dream, contradictory to the declarations of Scripture, or tending to lead us out of the plain path of duty, into that of imprudence and impropriety, or to inspire us with romantic and visionary expectations; we may rest assured, that so far from being a divine intimation, it is a suggestion from a very opposite source. These remarks, it is hoped, will be borne in mind, whenever occasion may arise to speak of the extraordinary manifestations vouchsafed to the ancient servants of God, when as yet the sacred records existed not, or were comparatively contracted and incomplete.

§ 4. Hagar and Ishmael. Gen. xvi.

B. C. 1911.

After a yet longer delay of the promised blessing, Sarai discovered unbelieving impatience, and adopted the foolish suggestion of crooked policy, in presenting to her husband, Hagar her handmaid, as a secondary wife. This custom had obtained to a considerable extent, and was by no means of as ill report, as it would be among those who have been accustomed to see the law of marriage acted upon, as prescribed by the great gospel legislator, Christ Jesus. However, even then the step was manifestly likely to lead to family contentions and domestic misery; and was above all to be deprecated, if suggested as an expedient for bringing about the fulfilment of the divine promises. He who had promised, was both able and faithful, and surely needed not the irregular interference of his erring creatures. "He that believeth shall not make haste"-had Sarai's faith abounded, she had known that it is good both to hope and quietly wait for the mercies of the Lord. However, her mistake stands upon record, as a striking warning to us against misconstruing the providence and the purposes of God, and presuming to make them the rule of our conduct, instead of his revealed will. Sarai's unwarranted step neither advanced nor impeded the fulfilment of the divine purposes; but it involved the family of Abra

ham in several years' domestic contention and discord. This departure from the original institution of marriage in admitting a plurality of wives, had long before prevailed among the descendants of Cain:* but, as far as we know, was now first introduced among the godly. The consequence was exactly what might have been expected: Hagar's advancement led to haughty insolence, on her part; and to ill-natured jealousy and unkind usage, on that of her mistress; while Abram, who, like the father of mankind, had erred in yielding to the suggestions of his wife, had to endure reproaches, perplexities, and bickerings; and she who had been his tempter, became his tormentor. At length, Hagar, impelled by her own high spirit, and goaded by the unkindness of her mistress, quitted the family in a state of desperation, and withdrew into the wilderness, solitary and destitute: thus each of the parties concerned, reaped the bitter fruits of their mutual sin and folly.—In how many instances has the God of mercy been found of them that sought him not: Hagar was acting under the mere influence of natural principles, in fleeing from misery; and even in that view she pursued a grievously mistaken and injudicious path; but a voice from heaven arrested her steps, and both commanded and encouraged her to return to the path of duty.-It is well often to consider whence we came, and whither we are going; but we are too apt to forget ourselves, and to follow the blind * Gen. iv. 23.

impulsé of the moment, without any serious reflection on the past, or any well-arranged plan for the future: when such is our erring way, it is a great mercy to be stopped in it, either by the voice of God's providence or his word. "Return and submit thyself," was the heavenly dictate; and however humbling and painful such a course may be, it is the transgressor's only way to peace and happiness.-Some remarkable predictions were given relative to the child of which Hagar was then pregnant ; predictions which are strikingly fulfilling in his posterity even to the present day. After expressing her grateful adoration of the divine omniscience, condescension, and mercy, which had been so signally manifested towards an obscure and afflicted individual, Hagar obeyed the command she had received, and returned to the abode of Abram, where in due time she brought forth a son, whose name, according to the prophecy which went before, Abram called Ishmael.

After the birth of Ishmael, thirteen years elapsed, of which nothing is recorded; and the minds of Abram and Sarai were probably much perplexed to know whether Ishmael were the son of promise, or whether they had yet to expect fresh intimations on that subject. At length an intimation was given that the divine purposes and promises advanced towards their fulfilment. Abram was assured that he should be the father of many nations and kings, and that with him, and his seed, God would establish a

peculiar covenant, of which he was pleased to appoint the rite of circumcision as the seal and pledge. Now, for the first time, Abram received an express intimation, that his wife Sarai should become the mother of the promised seed; and on this occasion their names were changed to Abraham and Sarah, which are much more extended in their significations: their former names having been expressive of high honour in their own family, but the latter denoting far more extensive honour; as, a father,—the father of many nations; a princess,-the mother of many nations.

Abraham's first emotions were those of joyful surprise at the honours awaiting him; but in a moment the yearnings of parental tenderness arise, and he anxiously sighs for the welfare of the son already given: "Oh that Ishmael might live before thee!" It is probable that this expression included a desire that Ishmael might be made heir, or at least fellow-heir, of the especial blessings promised: at least it implies Abraham's anxious wish and ardent supplication that Ishmael might have a blessing also, and not be excluded from the favour of God, or separated from his worshippers, though the promised Seed was not to descend from him. ham's request was in part denied, and in part granted. The covenant of peculiarity was confined to Isaac, the offspring of Sarah; yet to Ishmael and his descendants many promises were given, chiefly of a temporal kind; yet doubtless not to the exclusion of

Abra