Volume I Part 15 (1/2)
Some of those ”lights s.h.i.+ning in a dark place” have, however, been occasionally brought into view by unexpected circ.u.mstances; and more than one is exhibited through the medium of the inspired word. They would have for ever remained in concealment, and their names have perished, excepting from the book of G.o.d's remembrance, but for some apparent casualty. A history of _incidents_ would furnish a most delightful record of Providence, showing its secret, but certain operations, and its connecting, though, to superficial observers, invisible links. One of these, in the life of David, presents the brief, but interesting account of ABIGAIL, who, like Job in Uz, Joseph in Egypt, and Daniel in Chaldea, exhibited a specimen of solitary excellence, which at length emerged from obscurity, and, by means of her connection with one of the most eminent of mankind, shone in an appropriate sphere.
[Sidenote: Years before Christ, about 1058.]
She is thus introduced to our notice, in the scriptural narrative, at a time when the son of Jesse was ”hunted like a partridge upon the mountains” by his royal persecutor. ”And David arose, and went down to the wilderness of Paran. And there was a man in Maon, whose possessions were in Carmel: and the man was very great, and he had three thousand sheep and a thousand goats: and he was shearing his sheep in Carmel. Now the name of the man was Nabal; and the name of his wife, Abigail: and she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb.”
The contrast which the characters of Nabal and Abigail exhibit, may well excite astonishment, that persons so dissimilar should have become united by the tender ties of matrimony, and may lead us to inquire a little into the sources of some incongruities of this kind, which not unfrequently make their appearance in society. How is it, that _adaptation to each other_, in point of mental and moral qualities especially, which seems so great a prerequisite to happiness, should seldom form the basis of an union voluntarily contracted, and incapable of dissolution--an union of the closest nature, and an union for life?
Frequently an ill-a.s.sorted connection arises from an _ambitious motive_; one party is wealthy, the other aspiring. Attracted by the gilded bait, it is seized too eagerly to admit of prudential considerations respecting the possibility of concealed mischief, from which, like the fish once caught by the hook, it is too late to be disentangled. It cannot be a.s.serted that Abigail was induced to marry her churlish husband from such a motive, though it will not be deemed improbable by those whose experience of the world convinces them that even persons like her, of good understanding, beauty, and piety, are sometimes guilty of similar improprieties. Riches are, on many accounts, attractive to those whose immaturity of judgment is dazzled by the glare of life, and who are consequently too apt to a.s.sociate in their conceptions things which, in reality, have no connection--_splendour_ and _happiness_. The mind is naturally gratified by a sense of elevation above the usual level of mankind, as persons ascending in an air-balloon become elevated, even amidst their dangers, in consequence of attaining a height impossible to others, and attracting the idle gaze of spectators on the ground. It is supposed also, that wealth will furnish some covert from the storms of adversity, if not a perfect security against them; and, forgetting that it tends to multiply and extend our wants in a ten-fold proportion to the means of supplying them, the sheep and the goats of a Nabal are viewed with ardent but mistaken fondness. It is difficult to convince the young of their errors upon this subject; nevertheless, we forewarn them that the experiment is hazardous, the prospect delusory, the possessions of life uncertain, and utterly incapable of compensating for the absence of moral qualities and social suitabilities; above all, we proclaim the criminality of cheris.h.i.+ng an avaricious disposition, and the practical falsehood of giving it the name of love. A young woman acting upon this principle literally fulfils the common representation of the case, by _throwing herself away_, and, in one rash moment, forfeits her reputation and her happiness.
This unsuitability of connexion in married life sometimes originates in a mutual, but foolish _wish to maintain the respectability of the family_.
In such instances both are wealthy, and join their fortunes as a sort of compromise to the opinion of the world and their own pride, for the sake of maintaining their rank. It is true, an equality, or some fair proportion in point of fortune, as society is const.i.tuted, seems in itself _desirable_, and, if it can be accomplished, is as legitimate an object of pursuit as similarity of age or of mind; but the practice of making this an absolute prerequisite, of sacrificing to it the affections of the heart, and, qualifications of far greater importance, of rendering the want of it a sufficient ground of refusing a matrimonial alliance, though age, temper, religion, and every commendable quality, may be placed in the other scale, and of deeming the possession of it enough when other great requisites are absent, is both foolish and wicked. No reason can exist, in such a case, why an Abigail--a woman of ”good understanding,” should connect herself with a Nabal--a man ”churlish and evil in his doings.”
Occasionally the same evil arises from the _persuasion of others_, especially of those who are ent.i.tled to respect, and who sometimes, very improperly, interpose authority instead of suggesting advice. The parties immediately concerned would by no means, if left to themselves, select each other as companions for life, but marry merely to satisfy their friends. It can never be regarded as otherwise than extreme cruelty in those who compel their children to gratify _their_ predilections, instead of allowing them their _own_ choice. As this is a connexion, the happiness of which so essentially depends upon the affections, and as no argument can force the heart into an attachment from which it naturally, or perhaps capriciously revolts, and as moreover, the comfort of existence results from the state of the mind far more than from any external circ.u.mstances whatever; reason and religion prescribe, that, after due caution and admonition, persons should be permitted to determine ultimately for themselves, without being subjected to the miserable alternative of accepting parental choice or forfeiting parental fondness.
Incongruous connexions may also originate in one or both of the parties having suffered _previous disappointment._ Young persons under the pang occasioned by the failure of a romantic attachment, foolishly resolve no more to consult affection, or even to allow it any share in the determination of their choice. They imagine it needless any longer to expect happiness, because they cannot possess the individual they supposed alone capable of promoting it, and repair to marriage merely as a refuge from solitude or from reproach. In such cases, they deem it of comparatively trifling consequence with whom they connect themselves, refusing to admit it possible that they should ever more obtain peace of mind.
Nothing, however, can be more delusive than such a feeling. The immaturity of the judgment at the early age of first attachments, renders it probable that they may not, in reality, have made the best selection, and that their preferences were determined rather by casual circ.u.mstances and accidental impressions, than any knowledge of character or any perception of solid qualities. If the comfort of life depended upon the success of early predilections, it is probable few would be happy; but Providence has wisely ordered it otherwise, by const.i.tuting it independent of arbitrary a.s.sociations. Let not the young, therefore, precipitate themselves into improper connexions--into connexions not founded on principle, and not cemented by love, through indulging the notion that the gratification of a first romantic attachment is essential to happiness, and that if disappointed, it is of no importance whether they become united to a gentle Isaac or a churlish Nabal; because, in reality, the prize is yet to be won, the jewel is yet attainable, and Providence may have kindly frustrated a present wish, to bestow ultimately a more substantial benefit. ”The way of man is not in himself; it is not in man that walketh to direct his steps.” Our utmost efforts cannot arrest or accelerate the wheel of destiny, which is turned by a secret and invisible power, that raises or depresses, subserves or frustrates our purposes, _irresistibly_ indeed, but not _arbitrarily_; making ”all things work together for good to them that love G.o.d.”
The history before us represents David as still a wanderer from wilderness to wilderness, and reduced to great extremity. Hearing of the extraordinary festivities observed upon the occasion of Nabal's shearing his sheep, from which he inferred his opulence, ten messengers were sent to him to solicit, in the most respectful manner, a supply of provisions.
It was intimated, that David had not availed himself of the power which the Arab emirs are accustomed to a.s.sume, of seizing whatever they need, but on the contrary, had afforded protection, instead of exercising violence. [36]
Nabal not only refused to comply with the request, but returned an insulting answer, which the young men carried to their master. David felt the utmost indignation, and instantly prepared to resent the affront. The persecutions of Saul being no more than he expected, were borne with a fort.i.tude, and requited by a forbearance which cannot but excite our admiration; but the unlooked-for barbarity of Nabal took him by surprise, and threw him into a rage. We cannot justify his hostile preparations, nor look without regret upon his rash proceeding, in taking four hundred of his armed followers to destroy Nabal. How unlike David, the man after G.o.d's own heart, who had been so long trained in the school of affliction, and so often manifested a very different spirit! Alas, bow easily are the best of men ”led into temptation;” and how necessary is it to exercise vigilance, not only over our ”easy besetting sins,” but over what we deem the least vulnerable points of our character! Neglecting the requisite precautions, we may be taken even on the strongest side, and at the most unexpected moment.
One of the servants informed Abigail of what had occurred, stating the message of David, and the behaviour of her husband; and, at the same time, representing the civility with which the former had conducted himself towards the shepherds.
A person of less understanding might have said, ”Let these rival chiefs settle the matter between themselves; my husband had an undoubted right to do what he pleased with his own, and he has the means of defending himself from a vindictive stranger.” But Abigail wisely listened to the information communicated by the servant, and instantly adopted a plan, which seemed indeed the only one calculated to avert the threatened blow.
She took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and a hundred cl.u.s.ters of raisins, and two hundred cakes of figs, which she hastened to present to David.
This was excellent management. Had she repaired to her husband, and endeavoured to pacify his turbulent spirit by remonstrance, reason, or entreaty, the probability is she would have met with a repulse, and disabled herself from any further interference. Had she merely _sent_ the supply with which the a.s.ses were laden, the indignant son of Jesse might, very possibly, have returned it as insufficient, or pressed on with his armed men to compel Nabal to make reparation for the affront he had ventured to offer. This skilful negotiator, however, goes herself to settle the contention which had so suddenly arisen; and never, surely, was a better arranged or more successful expedition.
The moment Abigail perceived David, she alighted from her a.s.s, and, falling prostrate at his feet, addressed him in language well calculated to accomplish her wishes. Every thing was in perfect contrast with the behaviour of Nabal--her suppliant posture--the respectful term she chooses, calling him _lord_--the appropriation of her husband's fault to herself--the apology she offers for him, by representing his conduct as resulting rather from a momentary impulse than any settled malignity, as the general failing of his nature, not the effect of any personal malevolence--the ignorance she professes of the request which David had sent, insinuating that otherwise he would have received a very different return--her apparent a.s.surance of success, delicately intimating the happy circ.u.mstance of his being restrained from shedding blood in a momentary fit of pa.s.sion--her offer of the magnificent present she had prepared--her congratulation upon his achievements--her confident antic.i.p.ations of his future triumphs, and final establishment in the kingdom--her reference to Providence--her suggestion, that it would hereafter prove a source of satisfaction that he had been prevented from committing an act which, whatever were the provocation, must be painful to recollect, and which must rather afflict his conscience than grace his laurels--all these topics were well introduced, and urged with a tone of eloquence that proved irresistible. David takes the present, thanks Abigail for her interposition, and dismisses her, with the a.s.surance that he had ”hearkened to her voice, and accepted her person.”
Upon her return she found Nabal in a state of intoxication, totally disregardful of danger, and ignorant of the ruin from which his prudent wife had procured his deliverance. Thus do mult.i.tudes sport upon the brink of everlasting destruction, heedless of the justice they have provoked, and solicitous only of consuming those hours, and days, and years, in indulgence, which ought to be devoted to repentance. Let the ”lovers of pleasure” reflect on three short maxims, ”He that will not fear, shall _feel_, the wrath of Heaven--He that lives in the kingdom of _Sense_ shall die in the kingdom of _Sorrow_--He shall never truly enjoy his _present_ hour who never thinks on his _last_.” [37]
Abigail properly resolved to defer any conversation with Nabal till the morning, when she disclosed the whole affair. The surprise was so great that ”his heart died within him, and he became as a stone.” Ten days afterward he was smitten by the hand of G.o.d, and descended without honour into the grave. No one could esteem him while living, and no one regretted him when dead.
The news of this event having been conveyed to David, he expressed his grateful sense of the divine goodness in keeping him from the execution of his rash project, and in thus vindicating his cause by a signal interference. As he had been deeply impressed with the personal charms and good understanding of Abigail, and as no obstacle seemed to exist to prevent their union, he took the first opportunity of proposing to marry her; to which, with becoming expressions of humility and modesty, she consented.
”It was a fair suit,” says Bishop Hall, ”to change a David for a Nabal; to become David's queen, instead of Nabal's drudge! She, that learned humility under so hard a tutor, abaseth herself no less when David offers to advance her: 'Let thine handmaid be a servant to wash the feet of the servants of my lord.' None are so fit to be great as those that can stoop lowest. How could David be more happy in a wife? He finds at once piety, wisdom, humility, faithfulness, wealth, beauty. How could Abigail be more happy in a husband, than in the prophet, the champion, the anointed of G.o.d? Those marriages are well made, wherein virtues are matched and happiness is mutual.”
The Queen of Sheba.
Chapter XII.
David's Anxiety for his Son--its happy Issue--Solomon's Prayer, and the Answer of G.o.d--Solomon's Riches and Fame--the Queen of Sheba's visit--her Country ascertained--such Solicitude for Wisdom not common--She proves Solomon with hard Questions--her Desire of Knowledge worthy of Imitation--Solomon's Conduct--his Buildings--the Queen's congratulatory Address--Reflections--her Presents to Solomon, and his to the Queen of Sheba--Christ's Application of the Subject.
The pious solicitude of David, the king of Israel, in his last hours, for his son and successor, is thus recorded in the closing chapter of the first book of Chronicles: ”Give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes.” With this prayer he connected suitable and impressive advice, ”Thou Solomon my son, know thou the G.o.d of thy father, and serve him with a perfect heart and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off forever.”