Many reflections occur upon reading this n.o.ble panegyric. Nothing is so conducive to the true glory of a monarch, and the real interests of his people, as an entire self-devotement to the proper business of government.
He who avoids the splendid course of ambition, to cultivate the arts of peace, and to promote, by judicious regulations, the internal welfare of his dominions, may not always glitter upon the page of history; but will live in the hearts of his people, and be embalmed in their grateful recollections. He will have the satisfaction, when commanded by Providence to lay aside his crown, to leave to his subjects what is infinitely better than extended empire, an _example_ worthy of their imitation.
It becomes us to recognize a superintending providence in the appointment of rulers to their stations--to remember that "promotion cometh neither from the east, nor from the west, nor from the south; but G.o.d is judge, he putteth down one, and setteth up another"--and that the gift of a good king is a mark of favour, and ought to excite a people"s grat.i.tude. It was because "the Lord loved Israel forever," that Solomon was placed upon the throne. Confining our attention solely to second causes, and the limited horizon of the political theatre, we may frequently perceive nothing but confusion--the struggles of ambition--the uproar of pa.s.sion--the ravings of impiety--the clash of arms--the subversion of thrones--the desolation of provinces--the flow of human blood--and an interminable series of changes, both unexpected and mysterious;--but when the light of Scripture breaks upon the dark and troubled scene, it discloses the footsteps of Deity walking in the midst of the storm, regulating all human affairs, and rendering every occurrence subservient to his own omniscient purposes.
With these discordant elements he is moulding future events, and preparing to exhibit to the admiration of the intelligent universe, "a new heaven and a new earth, wherein dwelleth righteousness."
Comparing, further, the situation of the servants and courtiers of Solomon, with that of others in Pagan countries, we cannot help uniting in the congratulations of his n.o.ble visiter, and remarking the advantage of religious connexions in general. Wicked a.s.sociation is the bane of human society, and fatally conducive to the confirmation of evil habits and principles, or to the excitement of them. Such persons, therefore, as are connected with the people of G.o.d, who have pious parents or friends, or who are servants in religious families, cannot be too grateful to Providence, or too solicitous of improving their advantages. Let them be attentive to the instructions they receive, and anxious to understand and join in the devotions which are offered on the domestic altar.
But this congratulatory strain of the queen of Sheba may be applied to the Christian age, and to "a greater than Solomon." Jesus Christ is "king in Zion," and happy are his servants which stand continually before him, to hear his wisdom; happy they who have "the glorious Gospel" in their possession, and, by means of the evangelical historians of the New Testament, witness the actions and hear the words of this divine Instructor! The intelligence that distinguished the king of Israel was but a single beam of light from the "Sun of Righteousness," by whom all spiritual knowledge is communicated to the world--who is the fountain of all wisdom, and whose glory will for ever irradiate and beautify a redeemed universe. When believers ascend above this inferior state of existence into the presence of G.o.d and the Lamb, notwithstanding all the communications of inspired penmen in the sacred page--owing to the imperfection of human language, and the circ.u.mstances of man, which, in some cases, render further instructions _impossible_, in others _improper_--such will be their discoveries of the glory of Jesus Christ, that the language of the queen of Sheba will prove peculiarly descriptive of their feelings, "behold, the half was not told me." And even here experienced piety exclaims, "whom having not seen we love; in whom, though now we see him not, yet believing, we rejoice with JOY UNSPEAKABLE AND FULL OF GLORY."
The queen of Sheba did not return to her country till she had given Solomon a hundred and twenty talents of gold, besides a great quant.i.ty of spices and precious stones; a present, for which the king made suitable acknowledgments, by giving her "all her desire; whatsoever she asked, besides that which Solomon gave her of his royal bounty." Harmer remarks, "this appears strange to us; but is perfectly agreeable to modern Eastern usages, which are allowed to be derived from remote antiquity.
"A reciprocal giving and receiving royal gifts has nothing in it strange; but the supposition of the sacred historian, that this Arabian queen _asked_ for some things she saw in the possession of king Solomon, is what surprises us. However, the practice is very common to this day in the East--it is not there looked upon as any degradation to dignity, or any mark of rapacious meanness.
"Irwin"s publication [39] affords many instances of such a custom, among very considerable people, both in Arabia and Egypt, though not equal in power to the queen that visited king Solomon. They demanded from time to time, such things as they saw, and which happened to please them; arms, vestments, &c. What the things were that so struck the queen of Sheba, as that _she asked_ for them, and which Solomon did not before apprehend would be particularly pleasing to her, the sacred historian has not told us, nor can we pretend to guess.
"Many other travellers have mentioned this custom, and shown that the great people of that country not only expect presents, but will directly, and without circ.u.mlocutions, ask for what they have a mind to have, and expect that their requisitions should be readily complied with; while, with us, it would be looked on as extremely mean, and very degrading to an exalted character." [40]
This reciprocation of presents may be considered as ill.u.s.trative of that homage which it becomes every heart to render to the Son of G.o.d, and of those divine communications of grace with which he will ever enrich the believer. We cannot indeed enhance his glory by the most splendid liberalities, or the most costly offerings; but he solemnly requires, and graciously deigns to accept our penitence and our obedience. "The sacrifices of G.o.d are a broken spirit; a broken and a contrite heart, O G.o.d, thou wilt not despise." Whatever be the present state of the world, it is pleasing to reflect that an omnipotent Providence is hastening the triumphs of Christ; and to this wise and glorious King of Israel, all the tribes of the earth shall ultimately present their best offerings and their united affections. "The kings of Tarshish and of the Isles, shall bring presents; the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him."
But what shall be said to those who refuse submission to the authority of Jesus Christ, and reject the blessings of his salvation? How pungent was his address to the Jewish nation, and how applicable to such characters in the present age! "The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here." The queen of Sheba only had access to the wisdom of _Solomon_--but you have access to the wisdom _Christ_--she came from a _very distant region_--but "the word is _nigh thee,_ even in thy mouth and in thy heart; that is, the word of faith which we preach"--she came _uninvited,_ and upon the hazard of a favourable reception--but you are _requested_ and _urged_ to come to Jesus, and partake of the provisions which cover the well-spread table of his grace. His supplies are spiritual, and therefore invaluable. He does not promise gold, but dispenses "grace and glory."--He confers not the fading honours and transient distinctions of this life, but the joys of _salvation,_ the blessedness of _heaven_, the riches of ETERNITY!
The Shunammite
Chapter XIII.
Section I.
Characteristic Difference between profane and sacred History--the Shunammite introduced--her Hospitality--Proposes to her Husband to accommodate Elisha with a Chamber--the Grat.i.tude manifested by the Prophet in offering to speak for her to the King--her Reply expressive of Contentment--various Considerations calculated to promote this Disposition--Advantages of a daily and deep Impression of the transitory Nature of our Possessions, and of keeping another Life in view.
How strikingly different is the course of profane and sacred history! The former, searching out the most prominent characters that figure upon the stage of life, exhibits them in pompous language, and, by emblazoning their actions with the l.u.s.tre of high-wrought description and extravagant panegyric, conceals from view those moral blemishes which a nearer inspection, through the medium of a more dispa.s.sionate narrative, would discover in all their enormity. Hence the Alexanders and Caesars of the world, whose mighty ambition, in marching to take possession of unoffending empires, has trampled on the rights of man, the fruits of industry, and the comforts of domestic life, and whose laurels are died with the blood of humanity, have nevertheless had their names transmitted with loud applause from age to age. High station, n.o.ble birth, great talents, or marvellous exploits, though a.s.sociated with daring crime, const.i.tute a sufficient pa.s.sport to the historic page, which too often extols where it ought to censure: and instructs us to venerate a name which should rather be execrated.
Sacred history pursues a different course. It records, indeed, the actions of the unworthy as well as of the pious; not that we should be roused to rapturous admiration of their achievements, but, by tracing the dreadful outline of their characters, and the fatal consequences of their guilt, be incited to avoid their vices. In general, those individuals whom civil history overlooks, are found in the inspired records, while "the mighty"
and "the n.o.ble" remain unnoticed. Some few instances, indeed, of the lives of great men, in point of station and rank, furnish exceptions to this observation; but they are introduced, not because they were _great_, but because they were _pious_; or, if impious, because they stood connected with the church of G.o.d. Scripture does not so much furnish the history of the world as the history of the church and of human nature. It aims to instruct, not to amuse or astonish; and that, by the exhibition of characters remarkable in any respect for their efforts to oppose or to promote the purposes of eternal wisdom, or for the exhibition, in a private sphere, of those principles, the knowledge of whose diversified operations might prove useful to posterity.
Shunem, or Sunam, a city of the tribe Issachar, would have been scarcely noticed or known but for the residence of an opulent female, who is Herself rendered forever ill.u.s.trious in consequence of her friendship for the prophet Elisha, and the eminence of her religion: but, though "a great woman," her name is omitted in the narrative--of so little importance are those distinctions upon which mankind value themselves so highly! She is simply designated _the Shunammite_, after the name of her city.
[Sidenote: Years before Christ, about 835]
The inspired narrator notices, in the first place, the warmth of her hospitality, and its unabating continuance to Elisha. On a certain occasion, when he went to Shunem, she urged him to visit her, which issued in such a mutual esteem, that "as oft as he pa.s.sed by, he turned in thither to eat bread." Among the ancients, and in a simple state of society, where the accommodations of modern travelling were unknown, the entertainment of strangers was considered as one of the first of duties.
In all the Arab villages this necessary practice prevails. The sheikh, or princ.i.p.al person, generally invites strangers to his house, furnishes them with eggs, b.u.t.ter, curds, honey, olives, and fruit, when there is not sufficient time to dress meat: and, if they choose to remain during the night, they are treated with the utmost kindness. The Arabs value themselves highly upon their hospitality. "How often," says one of their poets, "when echo gave me notice of a stranger"s approach, have I stirred my fire that it might give a clear blaze. I flew to him as to a prey, through fear that my neighbours should get possession of him before me."
[41]
The Scriptures furnish many examples of this duty. Abraham, in entertaining three strangers, is said to have "entertained angels unawares;" Lot received two angels into his house, who appeared as strangers in the streets of Sodom: Job affirms of himself, "The stranger did not lodge in the street; I opened my doors to the traveller;" a good widow, in the apostolic age, is described as washing the saints" feet, relieving the afflicted, and _lodging strangers_; and Gaius is represented as receiving Christian ministers into his house as his own children.
Although a considerable difference of circ.u.mstances exists in more civilized countries, and in this age, so as to render such an extensive hospitality impossible, as well as in many cases unsafe; yet no change of custom and no lapse of time can preclude the duty itself, or diminish the force of the apostolic admonition, "be not forgetful to entertain strangers, for thereby some have entertained angels unawares." If an indiscriminate admission of strangers into the domestic circle might, in our case, be productive of great inconveniences, benevolence requires that those acts of kindness should be shown to others which comport with our means and opportunities, and that we should aim at such moderation in our usual expenditure as shall enable us to discharge the obligations of Christian charity. How, otherwise, can we "do unto others as we would that others should do unto us?" The wheel of Providence is perpetually revolving, and who knows but that he who is now at the summit of worldly prosperity, or in the full enjoyment of an easy competence, may soon be brought down to the level of the needy; and, though he may be in a condition to _confer_ kindness to-day, may have to _solicit_ it to-morrow?
Who can be insensible to the privilege of the Saviour"s final benediction, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me."
The Shunammite did not entertain a stranger merely, but a prophet; and, from the conversation of Elisha, doubtless derived that spiritual edification which induced her to solicit his future friendship. Others came, departed, and were forgotten; but religion in each heart converted these strangers into friends, and cemented a holy union, which neither time, nor change, nor death, could dissolve.
It is to be lamented, that the converse even of holy men in Christian families is not always tinged with that piety which renders it as "a sweet savour," and too frequently the ministers of the sanctuary fail to enforce the admonitions of the pulpit and fix the sacred impressions of the sabbath by "a conversation becoming the Gospel of Christ." What fine opportunities do they possess of "winning souls to Christ," or "building up the saints in their most holy faith," by the very nature of their office, and the extensive private intercourse to which it admits them! It would be well for _all_ to cultivate that sort of spiritual adroitness for which _some_ are truly remarkable, who can, with the utmost facility, glide from general topics of discourse to religious communications, which are so piously, and yet so delicately managed, that the most hostile are in some degree conciliated, and even pleased. The apostle of the Gentiles thus exhorts Timothy, "Be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity."
This excellent Shunammite proposed to her husband to accommodate Elisha with a _little chamber_ appropriated to his own use, with which he seems readily to have complied. This is much to the honour of both; to the one for her proposal, to the other for his compliance. It is a happy circ.u.mstance where those who have joined hands are united in heart, and, avoiding the spirit of domination, are equally anxious to fulfil the respective duties of their domestic character. The ground of her solicitation, was that of his being "a holy man of G.o.d," which, it is to be feared, would prove a very decisive _objection_ to such a measure in many families, who wish to conceal their gay and licentious habits from such observance. The suggestion of this pious lady to her husband respecting the accommodation of their agreeable visiter, may remind us of the duty of women, "to avail themselves of the opportunities with which providence favours them in married life, to give such useful hints to their husbands as their benevolence will naturally dictate. The multiplicity of engagements in which the husband is involved, in the prosecution of his daily concerns, often precludes those thoughts which might issue in plans of public utility or more private kindness; while the wife has leisure for this very important purpose. And to the honour of the female s.e.x let it be recorded, that the poor and the dest.i.tute are indebted to the ladies of Britain for originating, and in many cases carrying into execution, some of the n.o.blest schemes of Christian charity.
Separate buildings, resembling the prophet"s chamber, are frequently attached to houses in the East, sometimes rising a story higher than the house, at other times consisting of one or two rooms and a terrace: others are built over the porch or gateway, having most of the conveniences belonging to the house itself: they communicate by a door, into the gallery of the house, which the master of the family opens or shuts at his pleasure; besides another door, which opens from a private staircase immediately into the porch or street, without giving the least disturbance to the house. These back-houses are called _olee_ or _oleah_, and in them strangers are usually lodged and entertained. The little chamber built by the Shunammite for Elisha was probably of this description. To this he had free access, without interfering with the family, or being interrupted by them in his devotions, and from it he might privately retire whenever he pleased. [42]
The peculiar simplicity of the furniture in the prophet"s chamber cannot fail of striking attention: it consisted of a _bed_, a _table_, a _stool_, and a _candlestick._ This scanty fitting up of his room is by no means to be attributed to disrespect or negligence: it is rather to be considered as characteristic of the simplicity of the times. The intention certainly was to accommodate Elisha in a manner expressive of reverence and esteem.
The original term, unhappily rendered _stool_ in our English version, signifies one of the most honourable kind of seats usually placed in an apartment, and is sometimes translated _throne_. In ancient times, the nations of the East were not so universally addicted as they are at present to sitting on the ground upon mats or carpets, but accustomed themselves to raised seats or chairs, which were sometimes sufficiently elevated to require a footstool. The _candlestick_ is likewise to be considered as a mark of respect, if not of magnificence, and its particular use was to keep a light burning the whole night. Dr. Chandler mentions a lamp being placed in his room for this purpose in the house of a Jew, who was vice-consul for the English nation, at the place where he landed when about to visit the ruins of Asia Minor.[43]
In general, however, the prophets chose to live in the plainest manner: they built their houses with their own hands, and wore a coa.r.s.e dress of a dark brown colour. Instead of availing themselves of the opportunities with which they were often presented of acquiring riches, or of frequenting the luxurious tables of the great, they sometimes refused the most valuable presents. Of this we have a remarkable specimen when Elisha declined the gifts of Naaman, and inflicted a dreadful punishment upon Gehazi for his contrivance to secure them. If the mean attire and mode of living which distinguished the ancient prophets cannot be viewed in the light of an authoritative example to future ages, and if something may be reasonably conceded to the practices of different nations, this may be received as an axiom, that those whom Providence has appointed to the sacred office ought to avoid all unnecessary show in their appearance, and all ambitious aspiring after the vain splendours of life; for "the fashion of this world pa.s.seth away." On the other hand, it is the duty, and should be considered as the privilege of pious individuals, to whom Providence has dispensed riches or competence, to minister to the necessities of the poor servants of G.o.d, who, while devoting their lives to promote their spiritual comfort, and that of their families, have neither time nor means to rescue themselves from a state of dependence and poverty. "If they have been partakers of their spiritual things, their duty is also to minister unto them in carnal things."
Elisha was not insensible to all this kindness, but, on the contrary, feeling anxious to devise some means of requiting it, he intimated, during one of his visits, his wish to render his hostess any service in his power, and proposed what he thought might be the most acceptable; "Behold," said he, "thou hast been careful for us with all this care; what is to be done for thee? wouldst thou be spoken for to the king, or to the captain of the host?" It is gratifying to find that Elisha possessed so much influence at court, and that Jehoram, though an impious prince, honoured the man of G.o.d. But, perhaps, the king of Israel was more influenced in his attachment by the miracle which the prophet had lately performed in his favour, and the victory he had promised to him and his royal friends Jehoshaphat and the king of Edom, than by any proper regard to his person or his office.
The answer of this Shunammite to the prophet"s proposal was brief, but expressive: it indicated a mind full of contentment, and actuated in all its liberal devices by the purest motives. "I dwell," said she, "among mine own people;" _q. d_. "I am satisfied with my lot--I am happy in the circle in which I move--I have no wish to emerge from obscurity, persuaded that though I or my family might gain in point of distinction or wealth by your kind interference, we should lose a considerable portion of that real comfort which, in our estimation, is better than the greatest of earthly possessions."
The sentiment of this pious lady is to be distinguished from the opinion which has prevailed in some parts of the world, that the perfection of religion consists in a total retirement from the intercourse of life to the cell of the monk or the cave of the hermit, and in pa.s.sing the days and nights of existence in mere speculative contemplation. That separation from the world which the word of G.o.d enjoins, is a separation of _spirit_, a withdrawment of the affections from its criminal pursuits and guilty indulgences. It does not interdict all intercourse with mankind, or censure a diligent pursuit of business, but inculcates purity of character, and teaches us so to act in the particular sphere a.s.signed us by the arrangements of Providence, that "our good works," may be "seen,"
and our "light" may "shine before men."
Religion is not an abstract principle, or a mere speculation; it is operative: G.o.d is its source and end, but society its proper sphere of action. In circ.u.mstances of perplexity and trial its real nature is best developed, as conquering the irregularity of desire, pacifying the turbulence of pa.s.sion, purifying all the principles of the corrupt heart, and forming men into the future a.s.sociates of angels and "saints in light." The Shunammite did not retire from her people, her family, or her friends; but "_dwelt_ amongst them," exemplifying those virtues which adorn domestic and social life, and securing, as we may infer from her expressions, that general esteem which such exalted goodness is calculated to procure. She discharged scrupulously and zealously the appropriate duties of her situation, and shone in the orbit allotted to her by Him whose infinite wisdom disposes all the arrangements of the natural and moral worlds, with conspicuous brightness and useful influence.
Moreover, the language in question presents us with one of the finest specimens of contentment in the records of history. It may be affirmed without hesitation, that nothing can secure the exercise of this temper, in the present const.i.tution of the human mind, but genuine religion. In cases where no such principle exists, dissatisfaction imbitters the cup of our earthly portion, and all those ambitious feelings which agitate and distress the life of man, acquire an uncontrolled ascendency. The discourse of Pyrrhus with Cineas is only a transcript of the impatient ambition of the generality of mankind. "If it please Heaven that we conquer the Romans," said the philosopher, "what use, sir, shall we make of our victory?"--"Cineas," replied the king, "your question answers itself. When the Romans are once subdued, there is no town, whether Greek or Barbarian, in all the country, that will dare to oppose us; but we shall immediately be masters of all Italy, whose greatness, power, and importance, no man knows better than you." Cineas, after a short pause, continued, "But after we have conquered Italy, what shall we do next, sir?" Pyrrhus, not yet perceiving his drift, replied, "There is Sicily very near, and stretches out her arms to receive us; a fruitful and populous island, and easy to be taken: for Agathocles was no sooner gone, than faction and anarchy prevailed among her cities, and every thing is kept in confusion by her turbulent demagogues."--"What you say, my prince," said Cineas, "is very probable; but is the taking of Sicily to conclude our expeditions?"--"Far from it," answered Pyrrhus, "for if Heaven grant us success in this, _that success shall only be the prelude to greater things_. Who can forbear Libya and Carthage, then within reach, which Agathocles, even when he fled in a clandestine manner from Syracuse, and crossed the sea with a few ships only, had almost made himself master of? And when we have made such conquests, who can pretend to say that any of our enemies, who are now so insolent, will think of resisting us?" "To be sure," said Cineas, "they will not; for it is clear that so much power will enable you to recover Macedonia, and to establish yourself uncontested sovereign of Greece. But when we have conquered all, what are we to do then?"--"Why then, my friend." said Pyrrhus, laughing, "we will take our ease, and drink, and be merry." Cineas, having brought him thus far, replied, "And what hinders us from drinking and taking our ease NOW, _when we have already those things in our hands at which we propose to arrive through seas of blood, through infinite toils and dangers, through innumerable calamities, which we must both cause and suffer?_" [44]
One motive to contentment, which probably influenced the Shunammite, and which is calculated to inspire a similar feeling in every situation, arose from the conviction, that _happiness is much more equally diffused than we commonly imagine_.
Whatever may be the diversities of human condition, and however preferable the situation of some above others may _seem_, to an inexperienced or careless observer, looking only at the _exterior_ of society, Providence has so wisely adjusted its various inequalities, that it becomes extremely difficult to determine who possesses the most happy lot. Wherever particular advantages exist, they are balanced by proportionate evils, and the reverse: the golden cup often contains a bitter potion, while sweet is the draught and refreshing the supply, that is brought in a broken pitcher. The poor are apt to suppose, that opulence furnishes an inexhaustible fund of enjoyment; and that luxurious tables, sumptuous palaces, and a splendid retinue, confer a never-failing enjoyment; forgetting that riches create a thousand artificial wants, a thousand fantastic desires, which it is utterly impossible to supply. The wealthy look with pity upon the indigent, as condemned to an irksome and perpetual drudgery, and dest.i.tute of all means of enjoying life; a pity they might well spare, did they know that labour sweetens rest, and that unpampered appet.i.te has none of those loathings which luxury superinduces. Riches and poverty are not then, according to the miscalculations of mankind, terms of synonymous import with happiness and misery. The most exalted have many afflictions, the most depressed many comforts. The shafts of envy fly over the lowly cottage, and smite the towers of greatness; and while the peasant sleeps soundly in his humble cottage,
"Uneasy lies the head that wears a crown."
It has been well remarked by Bishop Hopkins, that "there is scarcely any condition in the world so low, but may satisfy our _wants_; and there is no condition so high, as can satisfy our _desires_. If we live according to the law of nature and reason, we shall never be poor; but if we live according to fond opinion and fancy, we shall never be rich."
The diversities of our temporal condition, therefore, ill.u.s.trate the remark which Solomon has connected with very important advice; "In the day of prosperity be joyful, but in the day of adversity consider; _G.o.d also hath set the one over against the other_, to the end that man should find nothing after him."
Independently of these considerations, it may be questioned whether that change after which so many eagerly aspire, would really conduce to their happiness. The probability is, that _any_ material alteration of circ.u.mstances is unfavourable to enjoyment, and that our respective destinies are so wisely arranged, that each one is, upon the whole, most likely to secure the greatest proportion of temporal felicity in the sphere originally a.s.signed him, than in any other. His habits, his views, his friendships, are all fixed by his position and place in society, and all his mental faculties have been trained, so to speak, to this very spot. Any removal or change would be hazardous and more likely to impair than consummate his happiness. After the growth of years, the tree cannot be transplanted into another soil and air without long exhibiting symptoms of languishing, and sometimes a total decay.
Another reflection calculated to promote a contented spirit is, that _if we were capable of tracing the tendencies, connexions, and ultimate results of all things as they are seen, by the eye of Omniscience, and established by omnipotent power, we should perceive as much reason to be thankful for what is denied us, as for what is bestowed_. The fancied good which we are so eager to obtain would, in many cases, be a real evil in possession. Our prejudices and pa.s.sion prevent our forming a proper judgment, and were not our heavenly Father influenced by a truly parental solicitude for his people, the most fatal mischiefs would arise.
Providence has two ways of punishing a repining or an impatient temper; the one is by _counteracting_ it, by placing the imaginary good beyond the reach of attainment, and forcing back the wandering heart to its home and its G.o.d, by disappointing its expectations of happiness in earthly possessions. Such refusals, or rather obstructions to temporal success, are indications of the purest regard, as parents, _severely_ kind, take away from their froward children those destructive weapons which had attracted them by their glittering appearance. Another, and a more dreadful mode of inflicting necessary chastis.e.m.e.nt, is, by _complying_ with their wishes, and making them feel the insufficiency of what they desired to render them happy. They "forsook the fountain of living waters," and the "cisterns" they resolved to possess, prove to be "broken"
and empty. In this case, they suffer the double penalty of dissatisfaction _in_ the imaginary good for which they had sacrificed so much, and of deep remorse for a misconduct which has incurred the divine displeasure. It is said of Israel, "he gave them their request, but sent leanness into their soul."
In considering the _denials_ of Providence, it should not be forgotten, that what is in part an evil, may be a good upon the whole; the amputation of a disordered or fractured limb, as it necessarily produces great personal suffering, is in part an evil; but, inasmuch as it saves life, it is, on the whole, an important good. On the other hand, that which as in part good, may, on the whole, be an evil; the rich cargo with which a vessel is freighted may be considered in itself a good, but if it be retained to the destruction of the vessel tossed by a tempestuous ocean, and struck upon a sunken rock, it is, on the whole, a dreadful evil; and yet, in the vast concerns of the soul and eternity, what mult.i.tudes act upon this fatal principle--clinging to their treasures, though they sink them into perdition!
It is obvious, therefore, that in order to understand the dispensations of Heaven, it is necessary to know the circ.u.mstances of each particular case, which the very limited extent of our present knowledge and capacities renders utterly impossible; and it cannot be doubted, that if we were acquainted with the _whole_ subject, the most afflictive events of life, no less than the most pleasing, would be seen to form essential parts of that great system of mercy, by which the universal Disposer is promoting the ultimate and perfect felicity of all his children. "But let patience have her perfect work," for eternity will discover these mysteries of time. "_Now_ we see through a gla.s.s darkly, but _then_ face to face; now I know in part, but then shall I know even as also I am known."