Female Scripture Biography, Volume I

by F. A. Cox

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 destitute of all means of enjoying life; a pity they might well spare, did they know that labour sweetens rest, and that unpampered appetite 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, illustrate the remark which Solomon has connected with very important advice; "In the day of prosperity be joyful, but in the day of adversity consider; God 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 circumstances 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 assigned 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 passion 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 God, 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 chastisement, 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 multitudes 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 circumstances 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 glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known."