State of Israel--Appearance of an Angel to the Wife of Manoah--She communicates the Design of his Visit to her Husband--Second Manifestation from Heaven--Result of the Interview--Reflection of Manoah"s Wife stated and a.n.a.lyzed--Considerations deducible from the Narrative--to avoid Precipitancy of Judgment--to avow our Convictions at every suitable Opportunity--to feel a.s.sured that the Providence of G.o.d does never really, though it may apparently, contradict his word.
Obscurity of station or of birth has no tendency to prelude the favour of G.o.d. In this respect, he "seeth not as a man seeth," but, in the past dispensations of his mercy, appears to have preferred the lowly as objects of high and distinguishing manifestations. This is the case in the Christian era, and to the present hour the stream of celestial goodness pursues its silent and chosen course, chiefly down the vales of poverty and wretchedness.
We see from the histories of Scripture, that in seasons of national defection, there have existed pleasing instances of individual piety.
Amidst universal darkness, some stars of considerable magnitude have shed a light, though comparatively feeble, athwart the moral hemisphere. G.o.d has never totally suspended his intercourse with man, even in the worst of times, nor suffered the series of his communications to be entirely broken. If, during certain disastrous periods, truth has been eclipsed, it has not been extinguished: the watchful eye of Providence has never been removed from the earth, nor has the divine hand ceased to interpose in terrestrial affairs.
[Sidenote: Years before Christ, about 1156.]
The history of Manoah and his wife is introduced by an allusion to the state of Israel. This people, in consequence of returning to the commission of those sins for which they were so notorious, were delivered up to their oppressors forty years. The Philistines were, in fact, very inconsiderable, in comparison to the Israelites, having only five cities of any importance; yet they were the appointed scourge in the divine hand to chastise his people. Thus he imparts power to the weak, or enfeebles the energy of the strong, to accomplish his omniscient purposes.
On a certain occasion, an angel of the Lord appeared to the wife of Manoah with most welcome tidings. She was a sufferer from the same cause which tried the faith and patience of so many of the ill.u.s.trious females of patriarchal age: and, to alleviate those painful anxieties which good people at that period were accustomed to cherish for a family, but especially to evince the unceasing regard of Heaven to the interests of Israel, the commissioned spirit announced to her the conception of a son; and giving her at the same time some directions respecting her own mode of living, and the devotement of the future Samson as a Nazarite from the womb, a.s.sured her that be should become the deliverer of Israel from Philistine subjection. It does not seem as if she were commanded to tell her husband; nevertheless, she immediately hastens to disclose to him every circ.u.mstance that had transpired. To whom could she so properly confide this important secret? who, excepting herself, could be so deeply interested; or who so worthy of sharing her utmost confidence? Between relatives so dear, and so closely allied, there should be few or no concealments. On every subject they are ent.i.tled to reciprocal confidence, which is the life of friendship and the soul of love: and whither it be for advice or for congratulation, the husband should share the feelings, the sympathies, the unreserved affections of the wife, and the wife those of her husband. These tender relatives may derive advantage especially from reciprocal communications on religious topics, and points of pious experience. By this means, they may sweeten and sanctify domestic enjoyments; by this renew and purify the flame of affection.
The simplicity and veracity of the wife of Manoah appear in her address to him. "Then the woman came and told her husband, saying, A man of G.o.d came unto me, and his countenance was like the countenance of an angel of G.o.d, very terrible; but I asked him not whence he was, neither told he me his name. But he said unto me, Behold, thou shalt conceive and bear a son; and now drink no wine, nor strong drink, neither eat any unclean thing; for the child shall be a Nazarite to G.o.d, from the womb to the day of his death."
The injunction respecting her own abstinence was no arbitrary requirement, but was founded in nature and reason. The temper of the mind, is materially affected by the state of the body, and both may concur in communicating permanent impressions from the mother to her offspring, which often affect the comfort of existence.
The condition to which her child was thus devoted requires a brief historical elucidation. The term Nazarite signifies _separated_; and is commonly applied to persons who make a vow to live in a more holy manner than others, either during a certain specified number of years, or ever after the pledge is given, without recantation or change. The Nazarite abstained from every kind of intoxicating liquor, "from wine and strong drink," from vinegar of wine, or vinegar of strong drink, and from grapes, whether moist or dried; he was to let his hair grow, and upon no pretext whatever to approach a dead body, though it were to render funeral honours to a father or mother. If, during the period of a vow, the Nazarite neglected any of these injunctions, the whole ceremony was to recommence.
The least admissible time for this consecration was, according to some of the Jewish Rabbins, thirty days; and the perpetual Nazarite whose hair had been allowed to grow for many years, might cut it once. At the expiration of the appointed term, various sacrifices were to be offered, a particular enumeration of which is given in the sixth chapter of the book of Numbers.
After this, the priest shaved the head of the Nazarite at the door of the tabernacle, and burnt his hair on the fire of the altar. If the person died previous to the expiration of his vow, his son was required to fulfil the time, and offer the same sacrifices. Perpetual Nazarites, like Samson, were consecrated by their parents; but there is a peculiarity attaching to him above all others of whom we read, being devoted even before his birth. Similar rites were observed amongst the heathen, especially the Egyptians, the Greeks, and the Romans, the origin of which is unquestionably to be referred to the Jewish law. [35]
As soon as Manoah was informed by his wife of the visit she had received, and the delightful promises she had heard, he entreated G.o.d to permit the return of the messenger, whom he supposed to have been a prophet. "When,"
says Bishop Hall, "I see the strength of Manoah"s faith, I marvel not that he had a Samson to his son: he saw not the messenger, he beard not the errand, he examined not the circ.u.mstances; yet now he takes thought, not whether he should have a son, but how he shall order the son which he must have; and sues to G.o.d, not for the son which as yet he had not, but for the direction of governing him, when he should be. Zachary had the same message, and craving a sign, lost that voice wherewith he craved it.
Manoah seeks no sign for the promise, but counsel for himself; and yet that angel spake to Zachary himself, this only to the wife of Manoah; that in the temple like a glorious spirit, this in the house or field, like some prophet or traveller; that to a priest, this to a woman. All good men have not equal measures of faith; the bodies of men have not more differences of stature, than their graces. Credulity to men is faulty and dangerous, but, in the matters of G.o.d, is the greatest virtue of a Christian. Happy are they that have not seen, yet believed. True faith takes all for granted, yea, for performed, which is once promised.
"He that before sent his angel unasked, will much more send him again upon entreaty; those heavenly messengers are ready, both to obey their Maker, and to relieve his children. Never any man prayed for direction in his duties to G.o.d and was repulsed; rather will G.o.d send an angel from heaven to instruct us, than our good desires shall be frustrated."
Upon his reappearance, the angel did not present himself to Manoah, though he came in answer to his supplications; but to his wife as she sat alone in the field. She immediately hastened to her husband, who gladly returned with her to the spot; and hearing from her own lips, that it was the same remarkable visitor she had so recently seen, he expressed his faith in the promise, and his solicitude for the child. His wife concurred in every desire; and his inquiry was, in fact, equally her own. "How shall we order the child, and how shall we do unto him?" The angel repeated his former injunctions, which this pious female was ready to observe.
Good people commence their plans, and offer their prayers, in behalf of children, even before their birth; feeling the weight of that responsibility which the parental relationship incurs, and knowing well the early trials and dangers that await their little ones. The tears and concerns that attend the period of parental antic.i.p.ation, mingle with the transports which accompany their nativity, and stimulate their future exertions to train them up in the ways of religion. How gladly do they make considerable sacrifices of time and property to this object; and how richly are the maternal pangs repaid, when true wisdom guides the steps of their youthful charge into paths of pleasantness and peace! The mercies of Providence are ill requited, when the parents never inquire, like Manoah and his wife, "How shall we order the child?" If incapable of properly cultivating the infant mind themselves, either on account of their own ignorance, from their too abundant occupation, or from an unprincipled disregard to the best interests of the little immortals intrusted to their care; it is a happiness for the present generation, that so many benevolent inst.i.tutions exist, which invite the poor and the neglected to their parental guidance. But let parents, and especially Christian parents, consider it one of their first duties, one of their n.o.blest privileges, to implant the good seed of knowledge in their hearts, which in its future developements, may not only expand their faculties and dignify their characters, but render them the ornaments" of society, the comfort of their parents, the guides and examples of posterity, and the objects of divine approbation.
Hitherto these two favoured individuals had no idea of the being they were addressing, but still supposing him to be an ordinary prophet, Manoah, in the true spirit of eastern hospitality, requested permission to dress a kid for his refreshment. He was, besides, animated with a sense of grat.i.tude for the joyful news he communicated. The angel declined his offer, a.s.suring him, though he remained with him a little while, he should not take any food; but that if he designed to offer a burnt-offering, he ought to be careful not to imitate the prevailing enormity of sacrificing to strange G.o.ds, but to worship G.o.d.
Manoah now became anxious to know the stranger"s name, that he might have an opportunity of hereafter expressing his grat.i.tude and affection, by informing him of the birth of his predicted offspring, and making suitable acknowledgments for his kindness. This request was refused; and he was a.s.sured it was "a secret," and must remain concealed. This was a sufficient reply to Manoah and his wife, who did not presume, with an impertinent eagerness, to press the question. Many secret things belong to G.o.d; and it is the province of true piety to repress curiosity, where it is not authorized, or would be useless. All impatience, we should often take wing, and pursue our adventurous flight through all the regions of possible knowledge, and beyond the limits of Scriptural revelation; but, "Why askest thou?"--"What is that to thee?"--Truth is disclosed in all its essentials--regard thy duty, and listen to thy Saviour--"follow me."
Many expositors have concurred in rendering the words of the angel thus, "Why askest thou after my name, seeing it is WONDERFUL?" and for an explanation of the epithet, they refer to the sublime description of Isaiah, "His name shall be called WONDERFUL, Counsellor, the mighty G.o.d, the everlasting Father, the Prince of Peace." If this be correct, the ministering spirit, concealing his glory in the form of a man, was no other than the Angel of the covenant, the Wisdom, the Word, and the Son of G.o.d. If, after his resurrection from the dead, and immediately previous to his reascension to the glories of eternity, when invested with the character of the Conqueror of death and h.e.l.l, he appeared to two of his disciples on the way to Emmaus whom he had so recently left, without their suspecting who it was, "for their eyes were holden, that they should not know him?" it cannot be deemed an improbable circ.u.mstance in itself, that on this occasion he should have been divested of all his splendid peculiarities, to fulfil so interesting a mission to these worthy Danites, to authorize so unusual a sacrifice, and to accomplish so glorious a mode of disappearance.
Manoah now proceeded to present an offering to the Lord, presenting, as was customary, a meat-offering with his burnt-offering. He was not indeed a priest, nor was this the place; but it was not requisite to go to the tabernacle in Shiloh, when his divine visiter had already dispensed them from the circ.u.mstantials, by sanctioning the sacrifice here. "Audit came to pa.s.s, when the flame went up towards heaven from off the altar, that the angel of the Lord ascended in the flame of the altar; and Manoah and his wife looked on it, and fell on their faces to the ground." This was, at once, a proof of the full acceptance of their sacrifice; and irresistibly convinced them, they had been conversing with a divine personage. "And Manoah said unto his wife, We shall surely die, because we have seen G.o.d. But his wife said unto him, IF THE LORD WERE PLEASED TO KILL US, HE WOULD NOT HAVE RECEIVED A BURNT-OFFERING AND A MEAT-OFFERING AT OUR HANDS; NEITHER WOULD HE HAVE SHOWED US ALL THESE THINGS, NOR WOULD, AS AT THIS TIME, HAVE TOLD US SUCH THINGS AS THESE."
Considering all the circ.u.mstances, this was very remarkable language, and merits attention; not only as ill.u.s.trative of the character of this excellent woman, but as furnishing a principle of sound and legitimate reasoning in the concerns of religion.
At first, being overawed by the majestic manifestation, both these pious people fell prostrate in the dust. A reverential awe pervaded their bosoms, at a sight so wonderful and so unexpected. The sentiments they felt were, doubtless, allied to those which dictated the exclamation of Jacob, "How dreadful is this place! this is none other than the house of G.o.d, and this is the gate of heaven:" or the humble tone of Isaiah, "Wo is me, for I am undone; because I am a man of unclean lips, and I dwell among a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts." But if the divine appearance in mercy proved so terrific and overwhelming to pious persons in those extraordinary times; how tremendous will the second appearance of Christ in judgment be to his enemies, with the glory of his Father, and all the holy angels! If the splendour of his grace confound a mortal eye; what must be the lightning of his indignation, how intolerable the flaming fire of his displeasure!
On this occasion, Manoah appears the weaker believer. He thought of nothing but death; he expresses his confidence of perishing, and a.s.signs a reason, which, however weak, is sufficiently accounted for by the extreme terror of his mind, and the universal prejudice of that age: "We shall surely die, for we have seen G.o.d." Even good men are sometimes tempted to listen to the suggestions of nature, rather than to the a.s.surances of revelation; and to dread as an evil, what in their better moments is antic.i.p.ated as a good. If death were the extinction of being, it might excite alarm; but, if it be only the means of our purification, and the preparatory process to fit the spiritual character for the felicities of a higher existence, it should, and often does, awaken pleasure. If, even while the shroud is worn by the body, the spirit is clothed with the garments of salvation, and that shroud will soon be exchanged for the white robe of purity and heaven; what is there to prevent our adopting the words of an apostle, "I have a _desire_ to depart, and to be with Christ, which is far better?" If the apprehensions of Manoah had been really well founded, and himself and his beloved partner had yielded Up their spirits on that memorable spot; who can say it would have proved an undesirable exchange? As the servants of the living G.o.d, they were prepared for all events, and for either world. Their union could never have been dissolved, and the sphere of their spiritual discoveries would have been amply enlarged. To see G.o.d is the antidote, and not the occasion, of death; the hope, and not the terror, of the believer.
It is not difficult, however, to ascertain the reason why this prejudice so early and so extensively influenced the pious in primitive times. It arose from a consciousness of guilt, and a dread of merited punishment. As a sinner, man must necessarily tremble at the thought of his approaching G.o.d, or at the communication of any message from his throne: when G.o.d opens his mouth, he naturally fears the sentence; when tidings arrive from the invisible world, he dreads their purport, and conscience suggests that even the most favourable manifestations may be blended with tokens of displeasure. Every approach of the Deity is liable to excite confusion to a guilty world; and a sense of demerit may lead us not only to expect a war-rant for execution when a reprieve is coming; but at first, like Manoah, to mistake and misinterpret the sign.
The wife of this good man entertained no such fears. With a faith which penetrated the divine intentions, at least in part, and which elevated her not only above the prejudices of the age, but gave her a decided superiority over her trembling partner, she suggested a far different conclusion, and intimated the reason on which it was founded. Her conclusions, the very opposite to his--so different are the _degrees_ of grace in different characters--were deduced from three considerations.
Each of these, in her view, was a decisive evidence against his suggestion, and a consoling reflection in this extraordinary and ambiguous moment.
The first was, _the acceptance of their sacrifices_. "If," said she, "the Lord be pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands." The law which prescribed the presentation of sacrifices, expressly represented them as "a _sweet savour_ unto the Lord;" which implied not only an approbation of the offering, which was indeed of divine appointment, and could not therefore be rejected, but complacency in the worshipper. The _person_ could not be disowned, while the _presentation_ was acknowledged. If this sentiment needed any corroboration, the history of Cain and Abel would have furnished it. The acceptance and rejection of each was evinced by the divine treatment of their respective offerings. "The Lord had respect unto Abel, and to his offering: but unto Cain, and to his offering, he had not respect." When G.o.d entered into a solemn covenant with Abram, "a smoking furnace and a burning lamp pa.s.sed between the divided pieces of the sacrifice, and consumed them." At the dedication of the tabernacle, when "the glory of the Lord appeared unto all the people, there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat; which when all the people saw, they shouted and fell on their.
faces." The dedication of the temple was signalized by a similar manifestation. "Now, when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering, and the sacrifices; and the glory of the Lord filled the house!" The same principle is fully-recognized by David, in the following supplications: "The Lord hear thee in the day of trouble, the name of the G.o.d of Jacob defend thee: Send thee help from the sanctuary, and strengthen thee out of Zion: Remember all thy burnt-offerings, and accept thy burnt-sacrifice."
The argument, therefore, of Manoah"s wife was pious, legitimate, and conclusive: "if _we_ were to be destroyed, our _services_ could not be approved."
The people of G.o.d too frequently resemble Manoah; but their doubts and fears would soon subside, could they be persuaded to adopt the reasoning of his wife. Past experience is a solid basis for future expectations. A succession of spiritual mercies is a pledge of kind intention, and of continued favour. In periods of despondency, recur to days of religious prosperity and happiness, when the candle of the Lord shone upon you, and spiritual enjoyments were dispensed in the use of means. Have you not good evidence, that your sacrifices _have been_ received--your prayers heard, your dedication to G.o.d accepted? Have the spirit and efficacy of his promise evaporated in the lapse of time, "I will never leave you, nor forsake you?" or have you no reason to say with holy antic.i.p.ation, "Surely goodness and mercy _shall_ follow me all the days of my life, and I will dwell in the house of the Lord for ever?"
Feeble, imperfect, and disproportionate to our obligations, as all our offerings must be, they are acceptable to G.o.d by Jesus Christ. He has presented a sacrifice, "once for all," upon the cross, to which this subject naturally directs our attention, which const.i.tutes the foundation of human hope, and secures a welcome reception, and gives an available power to all the future offerings of faith. The figurative nature of the ancient dispensations renders it not improbable, that these humble Israelites perceived, in the memorable transactions they witnessed, some typical representation of the work of redemption, some glimpses of the great atonement, and of the principle upon which what they offered was accepted. This event was not intended merely to astonish or overawe, but to instruct; and the wife of Manoah presents a n.o.ble example of that profound attention, which it becomes us to pay to all the revelations of Heaven. If, in particular, the "angels desire to look into" the mysteries of redeeming love, and consider the sabbath of eternity well employed in this research; mortals surely, who are more nearly interested, cannot devote the less sacred hours of time to a more important inquiry. Nor should they be satisfied with superficial, or indeed with _any_ attainments in spiritual wisdom, which is so unfathomable in its depths, and illimitable in its extent.
The second consideration, which led to the inference in their own favour drawn by Manoah"s wife, was _the wonders which the angel had shown them_.
These were of a nature, in her belief, to justify her conclusion, that G.o.d did by no means purpose their ruin, but the reverse. It appears from the general expression, that "the angel did wondrously," in connection with the mention of "_all_ these things," that some other manifestations, probably of a hieroglyphic or typical nature, were given antecedently, or as an immediate preparation to his miraculous ascent in the flame of the altar. This at least is certain, making a general application of the statement, that we are not only authorized to conclude from the privileges we enjoy, but from the spiritual discoveries we have made, that G.o.d is our Father and our Friend. He would not have pointed out our danger, and exhibited our remedy, if he had designed our ruin. Were we appointed to perish in our guilt, "the Physician of souls" would never have been commissioned to visit us. To be shown, by Scriptural statement, by ministerial instruction, and by providential guidance, the way to heaven, is no indication of an appointment to destruction. Have you not discovered the evil of sin, the value of the soul, and the excellency of Christ? Have you not felt the sorrows of repentance, and the joys of faith? Have you not touched the outstretched sceptre, submitted to the chastising rod, and gloried in the cross? G.o.d does not impart a fixed aversion to all iniquity, an intense desire after holiness, habitual delight in his word, and desire after his presence and glory; he does not impress a sense of the infinite excellence of the Saviour, and a readiness to sacrifice every thing to his will, and for his sake, excepting to holy souls, which are "born, not after the flesh, but after the Spirit."
The wife of Manoah adverted to a third source of consolation, at the period of this miraculous disappearance. She refers to _what they were told_. The a.s.surances they had received of the birth of a son, rendered it impossible they should die. She had received very minute directions, both respecting her offspring and herself, who was to be consecrated as a Nazarite, and to rise up as the deliverer of his country from the yoke of Philistia. Possibly, during the preparation of the sacrifice, the inquisitive spirit of this thoughtful woman induced her to seek a conversation, which the celestial messenger was not unwilling to encourage, and during which they might have received some further instructions. Our fears are apt to betray us into absurdities, and confuse the memory; so that good men, like Manoah, speak or act inconsistently with themselves, and their own more deliberate convictions. Happy they who are blessed with an intelligent awl pious companion, whose kind suggestions may detect their errors, refresh their recollections, quell their fears, and comfort their desponding hours! Thus "two are better than one, because they have a good reward for their labour. For, if they fall, the one will lift up his fellow: but wo to him that is alone when he falleth; for he hath not another to help him."
Obvious but important considerations are deducible from this narrative, which seem capable of an application to the general concerns of life, as well as to the inquiries of religion.
1. We should avoid precipitancy of judgment. The wife of Manoah, in this view, appears in advantageous contrast to her hasty husband. She did not suffer herself to be hurried into a discouraging inference, without reviewing the circ.u.mstances of the case, and allowing time for reflection.
In the common affairs of life, an inconsiderate eagerness, either to escape from danger or to possess good, is often itself productive of the disappointment it dreads; while a proper deliberation prepares the mind either for failure or success: and, in the pursuit of moral and religions inquiries, the same precipitancy is calculated to plunge into error, which, if it do not always endanger our salvation, may disturb our peace.
Jesus Christ has expressly exhorted us to close and deliberate investigation, intimating that our labour will be repaid by discovery; for "searching the Scriptures," and acquiring a knowledge of him respecting whom they "testify," and "whom to know is life eternal," are inseparably connected. On another occasion, when describing the true hearer of his word, he suggests a comparison equally and beautifully ill.u.s.trative of the necessity of a diligent use of the means of instruction, and that serious, profound, and careful inquiry, which is calculated to prevent an implicit submission to the opinion of others, or taking our religion upon trust.
"Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like. He is like a man which built a house, and digged deep, and laid the foundation on a rock; and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock."
2. It is wise, and may be useful, on all proper occasions, to avow our convictions. Selfishness and timidity may concur to suggest a different proceeding: but religion requires that we act upon principles superior to those of worldly policy. Manoah had every reason to be grateful to his wife, for the distinct and prompt avowal of her sentiments; which, though contradictory to his, were adapted to rouse him from his despondency and stupor. She was, no doubt, ready to sympathize with his distress; but duty to G.o.d, attachment to her husband, a consciousness of knowing the truth, and even a proper respect to herself, prompted a statement of her disagreement with his opinions. When religion claims our services, we must not withhold the offering of our lips, or the labour of our hands, through fear of danger or hope of gain. When truth demands that we should speak, or Providence that we should act, it would be criminal--it would be disgraceful, to continue silent or inactive.
To generalize and apply these remarks to the circ.u.mstances in which Christianity has placed us--it is required not only to believe in Christ, but explicitly to avow our sentiments of attachment to his Gospel by a public profession, whether we meet with the concurrence, or suffer the opposition, of our dearest friends. Timidity is natural to the female mind; but religion requires even the youngest and the weakest of the s.e.x, not to suffer even natural delicacy to degenerate, by excessive indulgence, into criminal shame. It does more, it enables women to become heroes and martyrs! Inflamed with the love it inspires, they have learned to see no lions, to fear no dangers, to feel no pains in the path of duty; not only evincing patience, but expressing joy.
Jesus Christ was "not ashamed to call us _brethren_," to a.s.sume our nature, to fill our humble station, to suffer our sorrows, or to die for us an ignominious death; he is not ashamed to own his connection with us now he is in the highest heavens, or to be engaged in preparing a mansion, in his Father"s house, for our final reception. Shall we be ashamed of him, or of his cause? Shall we tremble to avow our attachment, if we feel it? This would expose us to the censure of our own consciences, to the reproach of a dishonourable, hesitating, indecisive conduct; and, above all, to the Saviour"s final malediction, as the Judge of mankind. It is the design of Christ to establish an interest in the world; and this is to be maintained, not by fear, but by firmness: not by temporal compliances, but by holy resistance; not by sloth, inactivity, and shrinking into a corner, but by "putting on the whole armour of G.o.d." Not to be _for_ Christ is to be _against_ him--neutrality is enmity--a refusal to enlist under his banners is disloyalty, rebellion, and treason!
3. The providence of G.o.d does never _really_, though it may _apparently_ and to human apprehension, contradict his word or discredit his character.
The present manifestation of the angel in flame and terror, did not subvert the confidence which the wife of Manoah felt in his past declarations, nor excite despondency respecting future events. The fears of her husband did not shake her faith in the promises of G.o.d, nor did the incomprehensible nature of the mystery blind her perceptions of the concealed mercy. We are very inadequate judges of the divine conduct. It is neither possible, nor proper, that we should know the mighty plan of his operations; and it can never be a sufficient reason, even under the most disastrous circ.u.mstances, for questioning the goodness or wisdom of his dispensations that _we_ cannot comprehend them. The designs of G.o.d are very imperfectly unravelled in the present world. We can see but to a short distance, nor is it necessary that we should. _Some_ light from the sacred page beams across the path of life; but if we cannot at present attain all we may wish to know, let us be contented to wait for the manifestations of eternity. In the mean time we may rest a.s.sured, that whatever is thought contradictory in the dispensations of Providence to the written word, is but _seemingly_ so. It is so merely because we cannot now see the connecting links, the unbroken chain of events, which, when the clouds that obscure this earthly atmosphere shall be finally dispersed, will become distinctly and for ever visible.
Hannah.
Chapter X.
Section I.
Religion a Source of Peace--Account of Elkanah and his two Wives--Peninnah reproaches Hannah--Sin of despising others for their Infirmities--the Family at Shiloh--Elkanah endeavours to console his Wife--her Conduct and Prayer--Eli"s unjust Imputation--Hannah"s Defence, and her Accuser"s Retractation--Return from Shiloh--Birth of Samuel--his Weaning.
"Where there is _piety_," says an excellent commentator, ""tis pity but there should be _unity._" There is, however, too frequent occasion to deplore the dissentions of families, whose religious profession induces us to expect the prevalence of peace and harmony. Nevertheless, these inconsistencies are so far from being justly chargeable upon religion, that they furnish the most decisive evidence of its value. It is in consequence of a departure from its genuine spirit, and a compliance with the suggestion of evil principles and pa.s.sions, that individuals are rendered miserable and families distracted. The renewal of that "right spirit" which it inculcates, is the direct means of restoring personal comfort and domestic tranquillity.
The Psalmist represents "the law of the Lord" as "_perfect:"_ it is the only solid-basis of human felicity; and every hope that is differently founded, must prove, inevitably prove, a shadowy super-structure. A deviation from the order and appointments of Heaven is a proportionate departure from happiness; for this order and these appointments do not result from caprice, but a perfect combination of goodness and wisdom. The divine system of legislation is formed with a merciful regard to our best interests, and an entire knowledge of our nature. Its arrangements are not arbitrary, but kind; and obedience is no less essential to our real welfare, both present and eternal, than it is expressive of a just regard to our obligations. In opposing the requirements of G.o.d, man is an enemy to himself; his resistance is not only culpable, but ruinous.