A fourth reason for contentment, and which we cannot doubt influenced the

pious woman of Shunem, is to be derived from a _view of that future

happiness which infinite goodness has provided for the children of God_.

In the early period to which we are now adverting, "life and immortality"

were not so distinctly "brought to light" as they are in the Christian

dispensation by "the Gospel;" but from the day of the first promise of a

Saviour, the believing mind perceived the grand purposes for which he was

to descend into the world, and enjoyed some pleasing anticipations of that

paradise, which it was his prerogative to confer upon one of his

fellow-sufferers on the cross. If, as we believe, the Shunammite were

acquainted with the existence, and, in some degree, with the glory of a

future state; if with Job she felt convinced, that "though worms destroy

this body, yet in her flesh she should see God;" if she knew any thing of

that inexpressible charm which attaches to the blessedness of "a better

country," arising from its unfading permanence,--the language of

contentment which she uttered, was but the natural expression of a feeling

which such discoveries were calculated to excite. It was sufficient, in

her apprehension, to all the purposes of real happiness, to "pass the time

of her sojourning," among her "own people," without seeking those

distinctions which constitute only the vain decorations of a scene that

passeth away. Nor did her principles merely promote satisfaction with her

lot: they fortified her against the assault of temptation, a temptation

presented in the least exceptionable form, and recommended by the sanctity

of a prophet, who deliberately proposed to her an interference with the

king, or the captain of the host, for her temporal advancement. Her words

express an unalterable resolution of mind: "I dwell amongst mine

own people."

Every thing earthly possesses a character of insignificance from its

transitoriness, while every heavenly object becomes inviting on account of

its durability. A single hour may precipitate us from the highest worldly

elevation--the proudest laurel that ever decked the brow of the proudest

hero quickly fades; and he who sits out upon a journey of discovery to

find the extent of human enjoyments, will soon "see an END of all

perfection." But religion has laurels which never fade; crowns of glory

which pass to no envious successor. Religion does not lay her foundations

in the sand, but erecting her temple upon the shores of eternity, bids us

enter in, to "go no more out."

An apostle states, that "godliness hath the promise of the life which now

is, and of that which is to come;" intimating the certainty of the

existence of a future state, the nature of its felicities, and the

essential connection between the _pursuit_ and the ultimate _possession_

of it. The value of this promise respecting the life to come, is not a

little enhanced by its being accomplished precisely at that critical

moment when every earthly hope expires, and every human joy departs.

Godliness has, indeed, the promise of the life which "_now_ is;" but, if

it had _not_, the life which "now is" will soon terminate: the successive

generations of mankind are hastening to the grave; _our_ breath will soon

cease--our possessions must soon be left--our days soon covered with the

shadows of the last evening--all we fondly called _our own_ scattered to

the winds;--but at such a moment of desolation, the religion of Jesus

points to regions of deathless felicity. His voice seems to sound across

the gulf of death, in accents soft and sweet as the harps of angels, "I am

the resurrection and the life." And the "life to come" is no other than

the perfection of the Christian's life which "now is"--a life of love--a

life of peace, purity, and praise--a life of incessant activity in the

service of the blessed God. Hence his present spiritual life, is a kind of

pledge and promise of his eternal life; the pantings and breathings of a

holy mind after that world, are proofs that it is his _home;_ and the

believer in Christ becomes assured, that as he advances in spiritual

attainments here, he is making so many approaches, hastening by so many

steps, to the perfection and joy of eternity.

A few brief observations on the advantages resulting from a daily and deep

impression of the transitory nature of terrestrial possessions, and

keeping the scenes of another life in constant view, shall close the

present section.

1. This will tend to moderate our earthly attachments. Affections were

not implanted in our nature to be suppressed and extinguished. We may

love, but we must not love inordinately. Love must be proportioned to the

value of the object, and must be regulated by scriptural principles,

otherwise we shall commit offence, and suffer injury. There is a remedy,

and but one _effectual_ remedy, for the errors of the heart. It is

suggested by an apostle: "Set your affection on things above, not on

things on the earth."

2. A due impression of the present, and a just conception of the future,

will conduce to the purification of our moral principles. Intermixture

with the world, its business and concerns, and those solicitudes which

occupy the attention in reference to transactions merely temporal, tend to

vitiate the mind. In the pursuits of traffic we seem to live, as if we

were destined to live here always. The interests of a moment engross and

captivate the passions, and kindle ardours which burn with incessant

vigour. The mind is brought close to present objects, in consequence of

which they assume an unnatural magnitude, filling the whole sphere of

vision, and excluding external realities from view. The effect of this is

depraving: it contracts the soul, misdirects its energies, and blunts the

edge of its spiritual sensibility.

3. The sentiment we are wishing to inculcate will furnish us with

consolation amidst adversities, and reconcile the spirit to bereaving

dispensations. The present is a probationary state; and although the

particular mode of suffering be unknown, afflictions are not unexpected by

Christians. But whatever is transitory is tolerable--

"----the darkest day,

Live till to-morrow, will have pass'd away."

As their own condition is subject to vicissitude, they know also the

uncertainty of every other, and realize the possibility of separation from

their nearest and dearest connections. The severity of disappointment is

here diminished; for what cannot be retained, or is precarious, or _ought_

to be resigned, is dispensed with, if not without a sigh or tear, at least

without a resentment against the smiting hand of Providence.

4. This comparative view of our two states of being, and this just

estimate of their proportionate importance, will prepare us for our own

dissolution. The feeling that we have no fixed, no permanent abode on

earth, will familiarize the mind with the consideration, that "it is

appointed unto men once to die." If, when a fatal disease attacked the

constitution, we thought for the first time of our removal from the

present scene, the effect would be unspeakably painful, and hence arises

the despondency which often pervades the mind of such as have moved only

in circles of gayety and dissipation; but a Christian frequently meditates

upon the final hour. While looking at this or that valued possession, he

reflects, "I must soon leave it: the loan will, in a short period, be

reclaimed."

Nor is this all. The prospect before him is exhilarating. "To die is

gain." If the death of a man resembled that of a beast, if the termination

of life were the extinction of being, the prospect would be inexpressibly

alarming: but the religion of Jesus confers a victory over every fear by

revealing immortality. A Christian knows there is something worth dying

for; and this animates him to walk with a firm step down "the valley of

the shadow of death." He is guided through a darkness impervious to

reason. A beam from the "excellent glory" lights him HOME!

Section II.

Elisha promises a Son to the Shunammite--his Birth--his sudden Death, in

consequence of facing sun-smitten--she repairs to the Prophet--her

expression of profound Submission to the Will of God--her subsequent

impassioned Appeal to Elisha--the Child restored to Life--the

Shunammite's Removal into Philistia, and Return--her successful

Application to the King for the Restoration of her Property.

Defeated in his benevolent intentions by the unambitious spirit of the

Shunammite, Elisha consulted his confidential servant Gehazi, through whom

the former communication had been made, respecting what could be done for

her benefit. Sincere as her refusal had been, he found it impossible to

satisfy himself without some further attempt to express his gratitude; and

upon the suggestion of Gehazi that she had no child, the prophet directed

that she should be again called into his presence. "And he said, About

this season, according to the time of life, thou shall embrace a son."

It is not improbable, that although Elisha addicted himself to great

retirement, Gehazi might be in the habit of familiar intercourse with this

pious family, by which means perhaps he found that they were anxious upon

this point; at least, if that spirit of perfect contentment which breathed

in the language on which we have already offered some observations,

influenced them on this as well as on other occasions, they no doubt had

intimated, in a moment of unreserved intercourse, that a child would prove

a most acceptable gift of Providence.

The brevity of the sacred history precludes that detail of circumstances

attending any particular transaction which it sometimes seems necessary

to suppose.

In the present case, it is not to be presumed that Elisha would have

ventured, _immediately_, upon the mere suggestion of Gehazi, to give so

important a promise to the Shunammite as that which is here recorded,

without first consulting the will of Heaven, or receiving some divine

intimation of an event which no human being could foresee, much less make

the subject of a solemn prediction.

Upon his announcing so unexpected a mercy, she manifested that sort of

incredulity which extreme astonishment blended with joy is calculated at

the first moment to produce; and the well-known effect of which accounts

for what, under other circumstances, would appear like disrespectful

language: "Nay, my lord, thou man of God, do not lie unto thine handmaid."

She was too much acquainted with Elisha's character to intend to charge

him with deliberate falsehood; but her feelings were suddenly overpowered,

and consequently, she was at no leisure to weigh her words. The prophet's

prediction was completely verified; and she had a son, "at that season

that Elisha had said unto her, according to the time of life,"--"Lo!

children are a heritage of the Lord; and the fruit of the womb is

his reward."

In reviewing the scriptural account of remote ages, we cannot fail to be

struck with several instances of the extreme anxiety of good women for the

possession of children; an anxiety which requires some other reason than

the general causes to be assigned for domestic and social congratulations

common upon such occasions. Sarah, for example, the wife of Abraham, was

induced by this desire to practise a piece of wretched and criminal

policy, in giving Hagar, her Egyptian handmaid, to her husband. Rachel,

the beloved wife of Jacob, was so impatient of her own barrenness, and so

envious of her sister, that she exclaimed, "Give me children, or else I

die." The fact was, that they were influenced by the promises of God to

Abraham, whose posterity were to inherit the most invaluable blessings,

and from whom the Messiah himself was to descend in the fulness of time.

As in him "all the families of the earth were to be blessed," who can be

surprised that the most distant probability or possibility of introducing

him, who was to be "born of a woman," into the world, should excite an

ardent wish in every pious woman to become a mother? And here it must be

admitted, that whatever reproach the first transgressor might have cast

upon the female sex by her misconduct, it is forever wiped away by the

enviable distinction of becoming instrumental to a Saviour's birth.

The time hastened in which the Shunammite was to be subjected to a species

of trial different from that with which she had been hitherto exercised.

The congratulations of her connections on the birth of her child were

scarcely expressed, and her earthly happiness consummated, when she was

destined to suffer acutely by the death of her little favourite.

Those who have never felt a similar deprivation are necessarily

disqualified from forming any adequate idea of the bitterness of parental

grief, when the objects of their fondest solicitude are suddenly snatched

from the grasp of their affections. It is difficult to say in what period

of youthful history this stroke is severest, or when it is most tolerable;

because every point of age has its peculiar attractions, and parental love

will always imagine that to be the most afflicting in which the event

occurs. Happy those who can adopt the language of one of the sweetest

epitaphs that ever adorned a monument!--

"Liv'd--to wake each tender passion,

And delightful hopes inspire;

Died--to try our resignation,

And direct our wishes higher:--

"Rest, sweet babe, in gentle slumbers,

Till the resurrection morn;

Then arise to join the numbers,

That its triumphs shall adorn.

"Though, thy presence so endearing,

We thy absence now deplore;

At the Saviour's bright appearing,

We shall meet to part no more.

"Thus to thee, O Lord, submitting,

We the tender pledge resign;

And, thy mercies ne'er forgetting,

Own that all we have is thine." [45]

It is not unusual for the providence of God to deprive us of those objects

we had too exclusively and too fondly called _our own_, and the long

enjoyment of which we had confidently anticipated. This is no capricious

proceeding: it is marked by wisdom and goodness, since our real happiness

depends on the regulation of those passions which, but for such

dispensations, would rove with unhallowed eccentricity from the chief

good. It is necessary that we should be trained in the school of

adversity; and that by a course of corrective discipline, nicely adapted

to each particular case, our characters should be gradually matured for a

nobler existence.

The manner in which the calamity to which we have referred overtook the

Shunammite, is thus detailed by the faithful pen of inspiration. "And when

the child was grown, it fell on a day that he went out to his father to

the reapers. And he said unto his father, My head, my head! And he said to

a lad, Carry him to his mother. And when he had taken him and brought him

to his mother, he sat on her knees till noon, and then died."

From this brief statement it is evident that this child was smitten by the

sun, in consequence of exposing himself in the harvest field to the

intensity of the season. In northern climates it is difficult to realize

the danger; but in the torrid zone great precaution is necessary to avoid

such calamities. Observing the effects of the sun's rays, Apollo is

represented, in heathen mythology, as holding a bow, and shooting his

arrows upon the earth.

"Pay sacred reverence to Apollo's song,

Lest watchful the far-shooting god emit

His fatal arrows."

PRIOR'S Callimachus.

The heat in some parts of Judea has often proved fatal, even at a very

early period of the year. In a battle fought by king Baldwin IV. near

Tiberias in Galilee, as many are said to have died in both armies by the

heat as by the sword; and an ecclesiastic of eminence, although carried in

a litter, expired under mount Tabor, near the river Kishon, in consequence

of the excessive heat. Shunem was in the neighbourhood of Tabor. [46]

As soon as the Shunammite found that her son was dead, she took him to

the prophet's chamber, and laying him on his bed, shut the door and

departed. The only reason of this proceeding probably was, its being the

most retired part of the house, and therefore the best suited to such a

melancholy occasion. But who can express the yearnings of her maternal

tenderness, when she left behind her this precious, but now insensible

clay! That tongue which had so often pleased her by its innocent prattle,

so often uttered

----"the fond name

That wakes affection to a flame,"

was now silent in death; and those artless and attractive smiles, which to

a mother's heart were more lovely than the looks of the morning, were

subsided into the fixed and motionless aspect of one whose spirit has

ceased to animate the body.

An impatient temper might have invented many reasons for discontent, on

this affecting occasion. It might have reproached the father for

permitting the child to accompany him, at this sultry season, into the

harvest field--the child for an infantine eagerness to go--or herself for

indiscreetly allowing of so dangerous a gratification. A comparison of the

happier lot of other families might have been drawn, whose children went

out on the same day, and returned unsmitten by the infectious atmosphere,

or the burning sun; and by aggravating the painful peculiarity of her own

affliction, she might thus have driven the barbed arrow still deeper in

her bosom, and censured, at least by implication, the Supreme Disposer.

But we have to admire a conduct which bespeaks the fullest conviction that

it was a _providence_ and not a _casuality_ that occasioned the death of

her beloved offspring, and evinces the most entire acquiescence in the

mournful event.

While our attention is confined solely to second causes, the mind will be

involved in a labyrinth of difficulties, in judging of the changes and

trials incident to the present life; but when our faith ascends above this

low and limited scene, to contemplate the arrangements of an universal

Providence, the deepest mysteries become unravelled, and the greatest

seeming inconsistencies in a considerable degree reconciled. Or, if we

cannot develope the whole plan, and ascertain the reason of every movement

of almighty Wisdom, we at least acquire a spirit of submission and

obedience.

Some persons are so overwhelmed by their sorrows as to be totally

disqualified for their duties: but, although the world may applaud this

acute sensibility, religion condemns it. As the effect of mere passion, it

has nothing in it which can secure the approbation of God; on the

contrary, it is offensive to him, who, while he permits us to weep, does

not allow us to despond, and who often sees it best to humble a refractory

spirit by a repetition of chastisement.

This excellent Shunammite, after making the necessary arrangements for her

poor departed son in the prophet's chamber, instead of sitting down to

indulge her own melancholy feelings, or court the compassion of her

domestics and friends, despatched a messenger to her husband, to request

that a servant might be sent to her with one of the asses, for the purpose

of going to pay a visit to the man of God. As she had not told him the

motive of this sudden determination, he remonstrated, because it was

"neither new moon nor sabbath," that is, neither the usual time of secular

or sacred journeys. [47] He was, however, easily satisfied when she

intimated that she had a good reason for wishing to pay this visit. "She

said, It shall be well."

"See," says pious Matthew Henry, "how this husband and wife vied respects;

she was so _dutiful to him_ that she would not go till she had acquainted

him with her journey, and he so _loving to her_ that he would not oppose

it, though she did not think it fit to acquaint him with her business."

Equipped according to the eastern mode of travelling, the Shunammite

mounted an ass, and ordered the man appointed to attend her and goad on

the animal, to make all possible haste to mount Carmel. As soon as Elisha

saw her coming, he sent Gehazi to salute her with these inquiries: "Is it

well with thee? Is it well with thy husband? Is it well with the child?"

As she came at so unexpected a moment, and with such evident haste, the

prophet was naturally apprehensive that some calamity had befallen her,

and, as he felt a deep interest in all her concerns, first inquired

respecting what he well knew lay near her heart, the welfare of her

family. Her reply was short, but remarkable: "IT IS WELL."

Some have considered this merely as an evasive answer, made for the

purpose of avoiding conversation with Gehazi, with whom she did not wish

to enter into the particulars of her present situation. This, however, is

an improbable interpretation, because it would by no means comport with

the general integrity of her character, nor with the respect which was

due, and which we know she cherished, for the prophet. This was doubtless

the message with which Gehazi returned to his master, who, from his

ignorance of her precise circumstances, could not, till her own subsequent

explanation, comprehend the elevated sentiments implied in such a general

reply. A pious mind in similar circumstances would not hesitate to affirm,

"_It is well_"--_well_ with the living--_well_ with the dead--_well_ with

those who, notwithstanding all their bereavements, are under the care of

Heaven and enjoy the smiles of God--_well_ with those whose disembodied

spirits, escaped from the imprisonment of time, have ascended to the

unfettered freedom, the unbounded felicity, of eternity.

In this view the Shunammite recognized the sovereignty of God; his

indisputable right to dispose of her and her affairs as he pleased. "Shall

the clay say to him that formed it, What doest thou?" The unbending temper

of infidelity will, perhaps, receive this as "a hard saying;" but it is

affirmed in the inspired page, and must ever be admitted by him who is in

his "right mind." Uncontrollable power, acting irrespectively of wisdom or

goodness, would be indeed a terrific idea, and must issue in a state of

universal anarchy; but the _perfection_ of that Infinite Being who

"sitteth upon the circle of the earth," secures the _righteous_ exercise

of the most irresistible authority; and of this we may ever be assured,

that although his arm is omnipotent, it is never unmerciful.

The Shunammite intended also to express her confidence in the goodness of

God, however disguised by the afflictive nature of his dispensations. In a

proper state of mind it will not be requisite, in order to produce

resignation, that we should comprehend the whole design of every sorrow.

We should bow to the mysteriousness of the event; and the patience of our

endurance will not depend on the full developement and explanation of the

mystery. Whether events accord with our wishes or oppose them, "It is THE

LORD" will strike us into silence and submission.

Upon this subject the declarations of the Scriptures are most encouraging.

They affirm, that "he doth not willingly afflict or grieve the children of

men"--that their own benefit requires the chastisement, of whatever

description it may be--that not a needless sigh heaves the human bosom, or

an unnecessary tear is made to flow--and that "all things work together

for good to them that love God, to them that are the called according to

his purpose." It cannot be doubted, that the all-wise Disposer could, if

he had pleased, have prevented a single cloud from rising to darken the

Christian's day, and by the interdictions of his Providence, as formerly

by the blood sprinkled upon the door-posts of Israel in Egypt, have

secured his people from the visitation of all the messengers of wo; but he

knows that affliction is conducive to our real welfare, that it is a means

of improving our character, and of preparing us for that state of perfect

enjoyment where it shall be no longer necessary; and that it furnishes

occasion for the exercise of those graces which adorn the Christian's

character, and glorify his God.

"We should endeavour," to use the words of a profound writer, "not to be

distressed about any thing, but to take every event for the best. I

apprehend this to be a duty, and the neglect of it to be a sin: for in

truth, the reason why sin is sin, is merely because it is contrary to the

will of God. If, therefore, the essence of sin consists in having a will

contradictory to the known will of God, it seems clear to me, that when he

discovers his will to us by events, we sin if we do not conform ourselves

to it." Again, "Our own will, though it should obtain all it can wish,

would never be contented; but we are contented from the very instant that

we renounce it. We never can be contented with it," [48] nor otherwise

than contented without it.

It is highly proper to investigate the causes of our sorrows, to inquire

how far they are occasioned by any thing sinful in ourselves. It becomes

us to be humble and penitent before God, when we discover that our own

misconduct has rendered it necessary for him who is "slow to anger" to

inflict chastisement. It is to be feared that while we abhor the blasphemy

of uttering the language of complaint, and of saying, like Jonah, "I do

well to be angry," we often do not suspect the criminality of cherishing

hard thoughts of Providence, doubting the propriety or repining at the

continuance of afflictive dispensations. There exists, perhaps, a secret

suspicion of his goodness, a latent spirit of revolt, which we dare not

express, or which we flatter ourselves, because we give it another name,

that we do not cherish.

The people of God sometimes receive affliction with a gaze of wonder, as

if it were the most unlikely of all occurrences. We feel no surprise when

it attacks _others_, but live in the true spirit of the poet's

representation,

"All men think all men mortal but _themselves_."

In general terms we even acknowledge that we are not exempted; and yet,

when actually visited by personal or relative troubles, we seem like a

traveller suddenly overtaken by a thunderstorm; all is confusion and

alarm: our faith, and hope, and joy, take wing, and leave us solitary and

sad. In our alarm we forget God, think it "strange," brood with a

melancholy, but guilty pleasure, over our sufferings, and act as if we

thought that "God had forgotten to be gracious." But "let them that suffer

according to the will of God, commit the keeping of their souls to him in

well doing, as unto a faithful Creator."

"Four things," observes Melancthon, "ought to be well impressed upon our

minds respecting afflictions.

"1. They are appointed. We do not suffer affliction by chance, but by the

determinate counsel and permission of God.

"2. By means of affliction God punishes his people; not that he may

destroy them, but to recall them to repentance and the exercise of faith;

for afflictions are not indications of displeasure, but of kindness--'He

willeth not the death of a sinner.'

"3. God requires us to submit to his afflictive dispensations, and to

expend our indignation and impatience upon our own sins; and, since he

determines to afflict his church in the present state, submission tends to

glorify his name.

"4. Resignation, however, is not all; he requires faith and prayer, that

we may both seek and expect divine assistance. Thus he admonishes us,

'Call upon me in the day of trouble, I will answer thee, and thou shalt

glorify me.'

"These four considerations are applicable to all our afflictions, and are

calculated, if properly regarded, to produce that truly Christian

patience, which essentially differs from mere philosophical

endurance." [49]

As soon as the Shunammite came to Elisha, she fell at his feet and

embraced them. Gehazi attempted to thrust her away, but the prophet told

him to desist, intimating that he perceived she was in some deep

affliction with which he was unacquainted. Then bursting out in the abrupt

language of impassioned grief, she exclaimed, "Did I desire a son of my

lord? Did I not say, Do not deceive me?"

If these words wear a complaining aspect, we must make allowance for the

strength of maternal feelings; perhaps, too, notwithstanding her

characteristic equanimity of temper, and the elevated piety of her mind,

she was betrayed, in this instance, into some degree of impatience. It is

remarkable, that some of the most eminent of saints have failed, in

particular periods of their lives, in the exercise of those very

dispositions for which they are particularly celebrated. That faithful

page, which delineates the characters of men with perfect impartiality,

represents Moses, distinguished for his _meekness_, as in a state of

_violent irritation_ when he saw the idolatry of Israel; in consequence of

which he broke the two tables of stone to pieces on which the finger of

God had inscribed his own laws--Job, to whom sacred and profane history

have assigned extraordinary _patience_, in language the most emphatical,

"_cursed his day_"--Peter, whose _courage_ and _ardent zeal_ in the

service of his Divine Master were apparent on every other occasion, not

only _trembled_ before the simple intimation of a servant-maid that he was

one of his friends, but _denied_ him with _oaths_ and _curses_. Such is

the inconsistency of human character! Such are the shades that darken the

brightest names. Such the salutary warnings that preceding ages transmit

to those who have to follow the long train of heaven-bound travellers to a

better existence!

Let us turn our eyes for a moment from these specimens of mortal

excellence to Him who was "holy, harmless, undefiled, separate from

sinners;" and who has left us "an example, that we should follow his

steps: who did no sin, neither was guile found in his mouth ... who his

own self bare our sins in his own body on the tree, that we, being dead to

sins, should live unto righteousness."

Compassionating the distressed Shunammite, Elisha immediately adopted

measures to afford her effectual consolation. He commanded Gehazi to

hasten to the chamber appropriated to his use, and lay his staff upon the

face of the child. He was to avoid the usual compliments upon meeting

friends or strangers, in order that not a moment might be lost. [50] The

bereaved mother, in the mean time refused to quit the prophet, to whom she

was so much attached, and in whom she cherished such unbounded confidence;

and he, affected by her sufferings, arose and accompanied her home.

Gehazi fulfilled his commission; but finding no symptoms of life, he

returned to inform his master, whom he met on the way. "And when Elisha

was come into the house, behold, the child was dead, and laid upon his

bed. He went in, therefore, and shut the door upon them twain, and prayed

unto the Lord. And he went up, and lay upon the child, and put his mouth

upon his mouth, and his eyes upon his eyes, and his hands upon his hands,

and he stretched himself upon the child; and the flesh of the child waxed

warm. Then he returned and walked in the house to and fro; and went up and

stretched himself upon him; and the child sneezed seven times, and the

child opened his eyes. And he called Gehazi, and said, Call this

Shunammite. So he called her. And when she was come in unto him, he said,

Take up thy son. Then she went in, and fell at his feet, and bowed herself

to the ground, and took up her son, and went out."

It is observable, that the attempt to reanimate the child by despatching

the servant to place the prophet's staff upon its face utterly failed,

possibly because "this act was done out of _human conceit_, not out of

_instinct from God_." [51]

Elisha, however, came, _prayed unto the Lord_, and succeeded in effecting

a miraculous restoration of the departed child. The grateful mother may be

classed among those who, through faith, "received their dead raised to

life again." How animating the prospect of that moment when almighty power

will be displayed in raising every human body from the grave, and

reuniting it with its kindred spirit in a state of deathless existence!

May we attain the "blessedness and holiness" of such as have "part in the

_first_ resurrection!"

Only one other circumstance is mentioned in the history of the Shunammite.

When Israel was threatened with a famine of seven years, Elisha forewarned

her of the danger, and advised her retirement into some place of security

and plenty. She accordingly removed with her family into the land of the

Philistines. At the expiration of this period she returned; but finding

that her property had become the prey of rapacity, or was alienated by

some royal edict, she applied to the king for its restoration. This was

perfectly consistent with her former character; for although she felt no

eagerness for worldly advancement, and, indeed, refused it, piety did not

require a total negligence of her civil rights, or of measures calculated

to preserve her and her beloved family from a state of indigency.

Providentially, at the precise moment of her application the king was

conversing with Gehazi, who was informing him of Elisha's miracles, and in

particular of the miracle he had performed upon the deceased son of the

Shunammite. She was of course introduced under the most favourable

circumstances; and having ascertained the identity of the present

applicant, "the king appointed unto her a certain officer, saying, Restore

all that was hers, and all the fruits of the field, since the day that she

left the land even till now."

Thus is afforded a striking exemplification of the remark of Solomon, "The

king's heart is in hand of the Lord, as the rivers of water: he turneth it

withersoever he will."

Esther.

Chapter XIV.

The Feasts of the King of Persia--his Queen Vashti sent for--her Refusal

to obey the Summons--her Divorce--Plan to fill up the Vacancy--Esther

chosen Queen--Mordecai detects a Conspiracy--declines paying Homage to

Haman--Resentment of the latter, who obtains a Decree against the

Jews--Mordecai's Grief, and repeated Applications to Esther--she goes in

to the King--is accepted--invites the King and Haman to a

Banquet--Mortification of the latter at Mordecai's continued

Neglect--Orders a Gallows to be built for the disrespectful Jew--the

Honour conferred by the King upon Mordecai for his past Zeal in his

Service--Haman's Indignation--is fetched to a second Banquet--Esther

tells her feelings, and accuses Haman--his Confusion and useless

Intreaties--he is hung on his own Gallows--Mordecai's

Advancement--Escape of the Jews by the Intercession of Esther--Feast

of Purim.

One of the most delightful employments of the heavenly state will probably

be, to investigate the past dispensations of Providence, and to make

perpetual discoveries of its mysteries. In that world of light, events

which are now covered with clouds and darkness impervious to the eye of

sense, will become obvious to the view of "just men made perfect" in all

their proportions, connexions, and combinations. The shadows of the

morning having disappeared, the brightness of eternal noon will irradiate

our existence.

We are by no means to imagine, however, that it is inconsistent with the

present arrangements of divine goodness to afford us information, even in

this world, respecting his plans and purposes; we do "know," though it be

but "in part." The book of providence is indeed the least intelligible to

us of all that the wisdom of God has written: but we can read _some_ of

its pages, and understand _some_ of its hieroglyphical characters. The

histories of Scripture constitute a volume of elementary instructions, of

which the narrative of ESTHER has always been regarded as singularly

interesting.

[Sidenote: Years before Christ, about 460.]

In order to introduce this story, it will be requisite to take a cursory

view of some previous occurrences. The scene is laid in Persia, in the

days of Ahasuerus, another name, as learned men have generally agreed, for

Artaxerxes Longimanus. After struggling with those perplexing competitions

for empire which often obstruct the path to a crown, and agitate the first

years of power in arbitrary governments, he at length secured the dominion

of Persia with its hundred and twenty-seven provinces. To proclaim his

undisputed possession, and to display his glory, he appointed a feast,

which may perhaps be deemed unrivalled in the majesty of its circumstances

and the length of its continuance. At the expiration of a hundred and

fourscore days the king gave another entertainment of seven days, for "all

the people that were present in Shushan the palace, both unto great and

small." It was held in the court of the garden, for the purpose of

accommodation, and with great magnificence. Vashti also, his royal

consort, in conformity to the usages of the times, which, it must be

admitted, were admirably calculated to preserve the purity of morals,

prepared a separate entertainment for the women in another part of the

palace. "Vashti feasted the women in her own apartment: not openly in the

court of the garden, but in the _royal house_. Thus, while the king showed

the _honour of his majesty_, she and her ladies showed _the honoux of

their modesty_, which is truly the majesty of the fair sex." ... HENRY.

Alas! how little did Ahasuerus comprehend wherein true riches and dignity

consisted; and how little are these heathen "lovers of pleasure" to be

envied by us, who are invited as welcome guests to a nobler table and a

better banquet! "Wisdom hath builded her house, she hath hewn out her

seven pillars, she hath slain her oxen, she hath mingled her wine." Into

the highways and hedges, into every quarter of the world, and amongst

every class of mankind, the messengers of heaven are commissioned to go

and call the poor as well as the rich, the peasant as well as the prince,

to the "feast of fat things," which celestial mercy has provided in the

Gospel, where admission is not exclusive, where indulgence cannot be

construed into excess, where not a brutal appetite, but a mental and

spiritual taste, is amply supplied. The princes of Persia congratulated

themselves upon the favour of Ahasuerus; but how much greater reason have

Christians to rejoice in the friendship of Christ! Now they are admitted

to participate the blessings of his grace and the sacramental festival;

hereafter they have substantial reasons to anticipate a diviner

intercourse and a more exalted familiarity, when they shall drink new wine

with him in his Father's kingdom.

On the seventh day of the feast already mentioned, the king commanded the

seven chamberlains of his household to wait upon Vashti, and bring her

before him arrayed in the crown-royal. His heart is said to have been

"merry with wine," or he would not have thought of indulging his own

vanity, and insulting his queen's dignity, by such an exhibition. She

ventured to refuse a compliance with this royal order, in which she was

probably countenanced by the concurring opinion and feelings of the ladies

who were present at the entertainment. As a woman she felt for the honour

of her sex, and as a queen for her individual reputation and dignity. It

was unquestionably a foolish command, contrary to the Persian customs, and

dishonourable to the character of Ahasuerus as a sovereign and a husband.

It is not by indulging pomp that the glory of a prince is best displayed,

but by useful enactments, virtuous associations, and an upright uniformity

of conduct.

Unreasonable, however, as the demand of Ahasuerus was, Vashti ought not to

have been so peremptory. In such an age, and under such a government, a

moment's consideration must have excited in her an apprehension of danger.

Besides, it was not the time for remonstrance. She was no private

character; it was, therefore, an injudicious resistance of his authority.

Obedience would have involved no guilt; but disobedience, even though the

command were ridiculous, necessarily exposed her husband's authority to

contempt. It must be admitted in Christian communities, that the Gospel

requires submission on the part of a wife; nor is this requisition limited

solely to those commands which the woman herself may deem just and proper,

otherwise her own humour, caprice, or misconception, would perpetually

infringe upon a positive law, and in fact, render it nugatory. On the

other hand, if the husband would secure a cheerful obedience, and cherish,

instead of spoil, an amiable temper, or regulate a peevish one, let his

wishes be reasonable in themselves, and uttered without a look or a term

expressive of an insolent consciousness of superiority.

Ahasuerus instantly resented the refusal of Vashti. His passion became

outrageous, sensible that his dignity was insulted and his authority

questioned. He not only felt the uncomplying message of the queen as a

sufficient mortification to his personal vanity, but as a public attack

upon his influence and power as a king. It was not in a retired apartment,

or on a private occasion, but, in a sense, before the eyes of a _hundred

and twenty-seven provinces!_

Immediate recourse was had to his counsellors, who concurred in the

opinion of Memucan, that it was a public question of great importance to

the future welfare of the state, and affecting the domestic felicity, not

of the king only, but of every family in the Persian empire. The advice he

gave them, which Ahasuerus promptly followed, was to divorce Vashti, and

interdict her forever from reappearing in the royal presence. "If it

please the king, let there go a royal commandment from him, and let it be

written among the laws of the Persians and the Medes, that it be not

altered. That Vashti come no more before king Ahasuerus: and let the king

give her royal estate unto another that is better than she. And when the

king's decree which he shall make shall be published throughout all his

empire (for it is great,) all the wives shall give to their husbands

honour, both to great and small." It is not surprising that such a

gratifying, but _unchristian_ proposal, should be adopted by an arbitrary

heathen monarch. Neither Memucan nor his royal master had drunk at the

purifying fountain of evangelical truth.

God was now making "the wrath of man to praise him." Human passions,

prejudices, and errors were promoting divine designs. The feast, and the

riot, and the vanity, and the rage of Ahasuerus, all concurred, though

unconsciously on his part, to fulfil the mighty arrangements of

Providence, and to introduce, a train of events which now march through

the page of sacred history in rapid and wonderful succession.

After the divorce of Vashti, the ministers of Ahasuerus advised him to

adopt speedy measures to fill up the vacancy in his affections and his

throne. Their plan exhibits the barbarity of the age and the sensuality of

the king. He was to have his choice of all the "fair young virgins,"

collected from the provinces of the empire: and it devolved upon Hadassah,

or Esther, an orphan educated under the inspection of Mordecai, her cousin

and guardian, one of the captive Jews at this period attached by some

employment to the royal establishment. That God, who had bestowed upon

this young Jewess unusual beauty, gave her favour in the eyes of the king,

and secretly accomplished his own gracious purposes respecting his people

by her advancement.

Little did any of the persons immediately concerned in this affair imagine

the predestined results. Ahasuerus was gratifying his passions; Esther and

Mordecai conforming to an irresistible influence; Hegai, the keeper of the

women, following the impulse of a secret admiration, and, perhaps, aiming

to ingratiate himself in the favour of one whom he might suppose likely to

become the future queen; while the Supreme Disposer was making use of all

this variety of feeling and design as the means of securing the ends in

his omniscient view.

Esther retained her humility of spirit after her elevation of

circumstances; for she "did the commandment of Mordecai like as when she

was brought up with him." She was one of the very few that resist the

allurements of splendour--that cherish kindness for their poorer

relatives--and remember with gratitude the guardians of their youth.

Mordecai, having detected a conspiracy against the king, mentioned it to

Esther, who named it to her royal consort; by which means the traitors

were soon brought to execution. This circumstance rendered the faithful

Jew known to his sovereign. It was attended, indeed, by no immediate

recompense; but he felt a satisfaction in having done his duty,

incomparably more grateful to an unambitious mind.

The danger to which the great king of Persia was exposed by the

machinations of his domestics, shows the counterbalancing disadvantages

which attach even to the most prosperous condition of human life; the

conduct of Mordecai, on this occasion, teaches the allegiance we all owe

both to our lawful king, and to the Sovereign of the universe; and the

circumstances of the whole transaction, though for the present otherwise

unnoticed, being "written in the book of the Chronicles before the king,"

reminds us of the "Lamb's book of life," that faithful register of the

pious services of his people, which, if not in this life, shall be fully

requitted in another.

Great princes often act capriciously, and advance to the highest stations

those whose personal insignificance or baseness must otherwise have

rendered them contemptible. Thus Ahasuerus promoted Haman, the Agagite, to

the place of his prime minister; who received that homage from the

multitude, which persons of rank and eminent station usually secure in all

countries, but which is peculiarly exacted under arbitrary governments.

The flattering incense of the king's servants was accepted by Haman as a

fragrant offering, while his vanity feasted itself most luxuriously upon

popular admiration.

But, in proportion to a man's eagerness after honour, will be his

sensibility to the slightest affront, and his readiness to interpret, in

the worst sense, even unintentional neglect. It will not appear

surprising to those who are acquainted with the heart of man, that this

new favourite should have felt even more pain from the disrespect of one

individual, than pleasure from the reverence of ten thousand others: and

this, not because of any extraordinary importance which the dissentient

had acquired, but simply on account of the extreme susceptibility to

applause which the dignity and the pride of Haman had superinduced.

Mordecai, in fact, refused to pay that homage to the prime minister which

the king commanded; and he persisted in his refusal, notwithstanding the

remonstrances of the king's servants, who "spake daily unto him." The

known loyalty of Mordecai renders it certain that this determination did

not proceed from any disesteem of the king; his character is an equal

pledge that it did not originate in envy, or any ridiculous pique: it must

have been a conscientious scruple, and the probability is, that the king

required for his favourite a _religious_ homage, similar to what the

Persian monarchs were accustomed to claim for themselves. The minister

was, besides, an Agagite, and therefore, probably, of the race of Amalek,

a people against which Jehovah had proclaimed a perpetual and

exterminating war. If these were his motives, he is rather to be extolled

for his heroism, than censured for his temerity. A man of God should

persevere in his duty at all hazards, unseduced by the flatteries, and

unawed by the threats of mankind. He must contend against spiritual

wickedness, oppose internal lust, and resist external temptation. He must

brave alike caresses and sneers; the importunity of the timid, and the

insistance of the powerful; so, however reproached by men, he will be

honoured by God.

The officers of the king, at length, resolved to inform his favourite of

this determined omission to pay him reverence. Haman became incensed, and

his rage burned with destructive violence. Having been told that Mordecai

was a Jew, he instantly vowed to revenge his mortification, not only by

punishing the individual, but by destroying the nation: and as the Persian

monarchy, at this period, included Judea, had not Providence signally

interposed, few if any could have escaped. How cruel is wrath, how

outrageous anger! Thousands are devoted to death for an individual's

conduct, who were utterly incapable of participating in it, and who had

never even heard the name of their offending countryman! Supposed guilt

and unquestioned innocence were doomed alike to perish in one

indiscriminate massacre! O let us daily pray for that "wisdom which is

from above, which is first pure, then _peaceable, gentle, and easy to be

entreated, full of mercy_, and good fruits!"

With a view of discovering the will of the gods, according to the common

practice of Pagan antiquity, Haman ordered the lot to be cast, which was

supposed to discriminate between lucky and unlucky days, little aware that

"the whole _disposing_ thereof is of the Lord."

His address to the king was artful and insinuating. Instead of stating the

real cause of his desire for the extermination of the Jews, he touches

only upon what the principles of policy might seem to dictate; and induces

Ahasuerus to accede to his sanguinary proposal, by lending him his ring to

use at his own discretion. Thus the weakness of favouritism combines with

the wickedness of pride, to destroy a people whose name was scarcely known

to their prince, and whose crime was not even attempted to be proved by

their malignant accuser.

The decree was at length issued, and letters were despatched into every

province of the empire, "to destroy, to kill, and to cause to perish, all

Jews both young and old, little children and women, in one day, even upon

the thirteenth day of the twelfth month, which is the month Adar, and to

take the spoil of them for a prey." After this inhuman proceeding, "the

king and Haman sat down to drink; but the city Shushan was perplexed."

It is an outrage upon public decency, which even modern times and

civilized nations have unhappily witnessed, to see princes dissipating

their days in festivity, and enfeebling their reason by excess, riot, and

intoxication, when the calamitous circumstances of their country have

demanded a serious investigation, a sympathizing regard, and a prompt

relief; but still more lamentable is it to observe such conspirators

against the lives of mankind as Haman and Ahasuerus, sitting down to

indulge in merriment, while Persia was bathed in tears, and innumerable of

her inhabitants written for execution. Was not one governor then to be

found, to return an answer similar to that which the king of France, in a

later age received, who had commanded the massacre of the Huguenots? "In

my district," said one of his virtuous lieutenants, "your majesty has many

brave soldiers, but no butchers!"--This was a people, however, ignorant as

the haughty favourite of Ahasuerus was of the fact, that no human power

could annihilate--a people under the immediate protection of the eternal

God--a people respecting whom important prophecies were yet

unaccomplished--a people of whom it is affirmed, Jehovah "kept him as the

apple of his eye."

Mordecai was no uninterested spectator of these transactions; but went

about the city, and approached even to the king's gate, attired in

sack-cloth, and uttering cries of grief and lamentation. Esther, who was

no less accessary to sorrow in the palace than in the cottage, being

informed of this circumstance, sent him a change of raiment, that she

might enjoy a conversation to which he could not be introduced in the

habiliments of mourning. Alas! though the _signs_ of affliction may be

interdicted, the unwelcome visitant herself will intrude even into the

most splendid residences and most elevated conditions! Mordecai refused

the dress, not out of disrespect to the queen, but to express his poignant

anguish, and to incite her to deeper sympathy. Esther immediately

despatched her attendant, one of the king's chamberlains, to inquire into

the cause of his distress; and this faithful messenger soon hastens back

to detail all the proceedings which had been adopted in reference to the

Jews, with a request from Mordecai, that "she should go in unto the king,

to make supplication unto him, and to make request before him for

her people."

This was a dangerous requisition. She, therefore, sent back her attendant

to Mordecai, to remind him that it was a matter of universal notoriety,

whoever, man or woman, should venture into the royal presence without

being called, must suffer death, unless the "golden sceptre" were held out

as an intimation of mercy; and that she questioned the probability of this

in case of her intrusion, since her not having been sent for during thirty

days past seemed to indicate some alienation.

It must be confessed, there is less of the heroine and the martyr in this

reply than we could wish to have witnessed; but, on the one hand, we may

observe that a similar blemish disfigured the early conduct of Moses: and

on the other, as some extenuation, that she does not _refuse_ to comply

with Mordecai's suggestion; but merely referred to the danger awaiting

such a proceeding, in order perhaps to induce him, if possible, to

contrive some safer and no less effectual expedient. The love of life is a

principle of human nature implanted by our Creator for the purpose of

self-preservation, a principle which, in ordinary cases, cannot be

violated without guilt; and, on no occasion, can be dispensed with but

from some imperious necessity. He who gave life, however, has a right to

reclaim it; and that sacrifice which it would be a vice to make to our own

passion, becomes a virtuous and pious offering when yielded to divine

requirements.

Mordecai sent another message to Esther, at once spirited, pointed, and

effectual. It was a moment that demanded instantaneous action; and if the

timorous queen cherished apprehensions on her own account, he showed her

that she was even more likely to suffer by an ignominious retreat than a

bold advance. He reminded her of her Jewish extraction, and the consequent

danger to herself in the arrangement to exterminate all that hated race.

For though the prime minister probably would not have lifted his hand

against the queen; and though her connexion with his master, who married

her from affection as great as we can imagine a sensual and despotic

prince capable of cherishing, seemed to promise security; yet there could

be no absolute dependence, and the favourite of to-day might be discarded

to-morrow. He added to this other and weighty considerations--"If thou

altogether boldest thy peace at this time, then shall there enlargement

and deliverance arise to the Jews from another place; but thou and thy

father's house shall be destroyed; and who knoweth whether thou art come

to the kingdom for such a time as this?"--_q.d_. 'Thy timidity may prevent

thy becoming the means of rescuing the people of God; nevertheless, they

shall assuredly escape--his resources are inexhaustible--his chosen

nation shall not be annihilated--and he will not only perform the work

without thy instrumentality, but inflict an awful but merited chastisement

for thy misconduct. After all, I have better anticipations--perhaps thy

wonderful advancement to the crown was intended by him who sometimes

conceals his plans of mercy in clouds of mystery, for the very purpose of

accomplishing the deliverance of Israel at this critical emergency.'

Mordecai, in this appeal, shines as a "wise reprover;" and it was "upon an

obedient ear." He is, moreover, illustrious as a man of _faith_. The

confident tone he assumed did not arise merely from that solicitude he

felt upon the subject, and which will sometimes inspire a boldness not

commonly manifested; but from a knowledge of the prophecies, and a trust

in the faithfulness of God respecting their fulfilment. The lyres of

Isaiah, Ezekiel, and Daniel, celebrated in accordant strains the

restoration of the Jews from captivity, and the advent of Messiah; and he

was persuaded that infinite Wisdom could not be deceived, nor infinite

power frustrated. O that in every minute affair of our lives, as well as

with regard to every great event of time, we could cherish a similar faith

in the providence of the "God of salvation!"

Observe, in passing, that it is reasonable and just to expect services

from us proportioned to the situations which we occupy. Favours involve

obligations; and whatever influence, talent, or means of any kind we

possess, ought to be conscientiously appropriated to the great Bestower.

Every being in the universe has duties arising out of his condition by

doing which he glorifies, and by omitting which he displeases, his

Creator. Esther was, therefore, responsible for her actions as a queen, as

a Jewess, and as one furnished with extraordinary opportunities at a

crisis most singular and important, and the remonstrance of Mordecai

proved irresistible. With what exultation must he have received this

message from her--"Go, gather together all the Jews that are present in

Shushan, and fast ye for me, and neither eat nor drink three days, night

or day. I also, and my maidens, will fast likewise: and so will I go in

unto the king, which is not according to the law; and if I perish,

I perish!"

These devotional preparations for the experiment about to be hazarded,

were not only highly proper in themselves, but expressive of the piety of

Esther. Abstinence from food, an ancient practice of the church sanctioned

by divine authority, is an evidence of humiliation before God; and at the

same time, adapted to produce it, by inflicting a salutary mortification

upon the corporeal appetites. If carried to excess, it will indeed hinder

rather than promote piety; but when adopted on proper occasions, and

observed with judicious regulations, it is attended with consequences

manifestly beneficial. The queen did not impose a service on others which

she was indisposed to practise herself; but sympathizing with the

condition of her countrymen, she participated in their self-denying

duties. Let us never forget the promise of eternal mercy, which has

consoled the church of God in her deepest afflictions, and upon which

every pilgrim in Zion may depend with unhesitating confidence, "Call upon

me in the day of trouble; I will deliver thee, and thou shalt glorify me."

[52]

When it is recollected, that the proceeding of Esther, in going in to the

king uncalled, was a deliberate violation of a law of the state, and that

Vashti had been discarded for an offence of far inferior consideration; we

cannot but notice the overruling providence of God, in giving the queen

acceptance in the eyes of Ahasuerus. On the third day she laid aside her

mourning dress, and putting on her royal apparel, presented herself in the

inner court of the palace, opposite the king's private apartment, where he

sat upon his throne. What a moment of suspense and of secret agony! If

previous devotion had not, in some measure, tranquillized the agitations

of her bosom, and inspired a holy courage, it is scarcely conceivable how

a woman could sustain the trial of such an hour. If the sharp conflict had

smitten her to the ground, and she had expired upon the spot, we should

not, religious considerations apart, have been greatly astonished; but

hope in God, and a composure gained, no doubt, at the mercy-seat, and

diffused over her spirit by recent intercourse with heaven, prepared her

to hear the mandate of death, or receive the outstretched token of

clemency. Her splendid attire--her attractive mien--her beautiful

countenance, in which grief, anxiety, and devotion blending their

influence, produced a new and interesting character, fixed the king's

attention, and reinspired his love; but neither the one nor the other of

these, nor all of them in the most happy combination, could have produced

the effect, had not the tears, the prayers, the fastings of Israel and of

Esther, brought down the blessings from above. How _important_ are means!

how _essential_ is religion!

Behold the golden sceptre! The queen trembles with rapture at the

anticipated sign--it is held out--she approaches--touches--triumphs--and

lives! "Let us come boldly unto the THRONE OF GRACE, that we may obtain

mercy, and find grace to help in time of need!"

Instead of rejection and death, Esther soon found herself treated with

perfect familiarity, and more than usual kindness. Imagining that some

important business had occasioned this visit, the king desired to know it,

and promised to gratify the queen "to the half of the kingdom." She

thought it prudent, however, at present, to waive the particular request

she had to present, simply inviting Ahasuerus and his favourite to a

banquet, by which mark of attention she hoped more effectually to confirm

his reviving fondness, and thus secure the accomplishment of her ultimate

purpose. Her invitation was accepted. He repaired with Haman to the

festival, where, being highly delighted with the entertainment, he renewed

his protestations in reference to whatever petition she might have to

present. The wary queen ventured only to request a renewal of the royal

visit on the morrow, at which time she assured him of a full explanation

of her wishes.

There is an appearance of undue timidity in this procrastination; and yet,

if we were better informed of her secret motives, we might perhaps award

her the praise of wisdom. The partiality of the king for Haman might

render her doubtful of success in the contest with that favourite; and she

might think it necessary to excite both the curiosity and the affection of

the king still more, in order that he might not, through being startled at

the magnitude of her demand, instantaneously refuse it. Extremes are

dangerous. It would be well for us always to avoid both dilatoriness and

precipitancy in our conduct; in order to which we should implore, with

habitual fervency, the "wisdom from above."

Whatever were the views of Esther, the designs of God were secretly

maturing. Haman retired to his own house, full of mortification at the

continued neglect of Mordecai, which disturbed him even when every

external good seemed to concur in promoting his enjoyment. He called his

friends together, expatiated upon all his possessions and glory, noticing

with peculiar emphasis the favour of Esther in admitting him as the sole

companion of his sovereign and queen at the day's festivity, to a

repetition of which he had the honour of being invited on the morrow;

"yet," he added, displaying at once the festering wound of his heart, "yet

all this availeth nothing, so long as I see Mordecai the Jew sitting at

the king's gate."

Never, surely, was a more complete exposure of the insufficiency of

worldly glory to constitute happiness, and never a more impressive

exhibition of the littleness of vanity. What an insignificant

disappointment is sufficient to mar the comfort of him who depends upon

creatures! The merest feather may be turned into a weapon of hostility,

and destroy his peace; and whatever he may possess or acquire, he must

necessarily he as remote from true felicity as at the first step of his

pursuit, since something will always he wanting to _complete_ his bliss,

and the phantom of _ideal_ good will continue to dance before his eyes.

Zeresh, the wife of Haman, advised him to have a gallows made of fifty

cubits in height, upon which he should instigate the king to hang

Mordecai. To this advice, in which all his friends concurred, he listened,

and gave immediate orders for the construction of this instrument

of death.

What is to be done--what can be _attempted_ by Esther or by Mordecai, in

this critical emergency? Neither of them were, indeed, aware of the

murderous determination. The queen had delayed her petition till the

succeeding day, at the intended banquet; but malevolence was hastening to

frustrate her designs, without her knowledge, and previously to her

intercession. Could she ever pardon herself for this delay, when Mordecai

is suspended? Could she recall the past hours of festivity, in which so

favourable an opportunity seemed to present itself for urging her

supplication to the king?--

"Stand still and see the salvation of God!" He who "sitteth upon the

circle of the earth," is about to fulfil his own purposes, which no human

projects can frustrate, and no apprehension of contingencies need hasten.

"On that night could not the king sleep." But little did he know the true

cause of this unusual wakefulness, or suspect that God was about to render

it subservient to accomplish his divine intentions. "And he commanded to

bring the book of records of the chronicles; and they were read before the

king." But why did not a prince like this, addicted to pleasure, seek a

diversion of his restlessness, by calling in the aid of music, rather than

that of history? It seems more natural, that, he should wish for temporary

amusement, rather than sold instruction. What more soothing than the

"concord of sweet sounds?" True; but that Providence which kept him awake,

influenced him to the choice of this extraordinary expedient. "And it was

found written, that Mordecai had told of Bigthana and Teresh, two of the

king's chamberlains, the keepers of the door, who sought to lay hand on

the king Ahasuerus." But how came this particular circumstance in his

personal history, to be selected on this occasion? The Persian records

contained events of astonishing magnitude, and romantic interest. They

told of mighty exploits, and splendid conquests!--Again we discern that

divine superintendence, by which Ahasuerus was _led_ to a circumstance

of his own time, in which that very individual was named, whose life was

now in imminent danger, and upon whom depends so many of the incidents of

this story. The king inquired, whether the fidelity of Mordecai had been

properly rewarded! To which his servants replied, "There is nothing done

for him." The cares of empire are so multifarious and complicated, that we

ought to make considerable allowances for those omissions in princes,

which would be utterly inexcusable in others; yet it does appear

surprising, that so signal a service as that which Mordecai had rendered

in the discovery of a dangerous conspiracy against the throne, should have

been totally unrequited. Happily for Christians, they serve a Master who

cannot forget even "a cup of cold water, given in the name of a disciple"

to one of his "little ones!"

Early the ensuing morning, Haman hastened to the palace, for the purpose

of obtaining the royal consent to his malignant preparations. Now he was

about to rid himself at a stroke of the disdainful Jew that refused him

homage; and anticipated the hour when he should witness his enemy on the

gallows, so soon and so eagerly prepared! It was, indeed, a strange

coincidence. Ahasuerus is as anxious to see his minister, as Haman to be

introduced to the apartment of his king. Each has a great object in view,

for which the other's concurrence is desired--each too is solicitous

respecting the disposal of the same individual, and each ignorant of the

other's wishes and projects.

After the usual salutations, the king entreated, the opinion of his

favourite minister with regard to the best mode of expressing his

attachment to one whom he "delighted to honour." Haman concluded that his

royal master, of course, alluded to _him_, since he well knew no other

shared so largely in the royal confidence; and thinking to gratify the

vanity of his little soul, he proposed that the favourite alluded to

should be, for once, clothed in the royal apparel and crown, carried

through the city upon the horse which was appropriated to the king,

attended by one of the first princes of the empire, and have proclamation

made before him, "Thus shall it be done to the man whom the king

delighteth to honour." Approving of this mode of testifying the regard he

wished to express, extraordinary as it was, Ahasuerus instantly commanded

its punctual execution. "Make haste, and take the apparel and the horse,

as thou hast said, and do even so to"--whom? to my favourite

Haman?--No--insufferable mortification;--"to _Mordecai the Jew_!"

Behold Haman again in his house, "mourning and having his head covered,

and expatiating upon the misery of his situation." His wise men and his

wife agree, that if Mordecai be of the seed of the Jews, all his

contrivances to ruin him would prove ineffectual; so fully aware were even

the heathen of the peculiar interposition of Providence, in former times,

on behalf of that scattered people.

In the midst of their consultations, the king's chamberlain came to attend

Haman to the banquet prepared by Esther. He goes--but rather like a man

led to execution, than one invited to a festival. But he must conceal his

chagrin, and assume the smile of gayety.

Having partook of the feast, Ahasuerus requires of Esther the fulfilment

of her promise, in the explanation of her wishes. He assures her with

reiterated protestations, that her petition shall certainly be granted,

"even to the half of the kingdom." How was he astonished, when she

entreated for her own life, and that of her people! It had never entered

into the mind of the king, that such a request was necessary. Is it

possible that he hears aright? Ignorant that he had really prostituted,

his authority to sanction the destruction of the queen as a Jewess, he

looks at her and Haman with wild confusion, while she proceeds in a strain

of firm, dignified, and eloquent statement: "For we are sold, I and my

people, to be destroyed, to be slain, and to perish; but if we had been

sold for bondmen and bondwomen, I had held my tongue, although the enemy

could not countervail the king's damage."

Who can paint the terrors that gathered, at this moment in the countenance

of Haman, or the indignant frown of Ahasuerus, when he thundered

forth--"Who is he? and where is he that durst presume in his heart to do

so? The hour of detection was come. Detestable conspirator, thou shall not

escape! Truth shall, at length, come from her concealment, and wither at a

touch thy unmerited and unenviable distinctions!" Esther said, "_The

adversary and enemy is this wicked Haman_."--"The word was loath to come

forth, but it strikes home at last. Never till now did Haman hear his true

title. Before, some had styled him noble, others great; some magnificent,

and some perhaps virtuous; only Esther gave him his own, 'wicked Haman.'

Ill-deserving greatness doth in vain promise to itself a perpetuity of

applause." Bp. Hall.

Overwhelmed with astonishment and indignation, the king hastily withdrew

from the banquet into the palace-garden: while the offender, who was too

well acquainted with the countenance of his master not to perceive that

"there was evil determined against him," writhing in all the agonies of

despair, produced by a consciousness of guilt, and a dread of merited

punishment, implored the queen to intercede for his safety. He who was

profuse of the lives of others, with a consistency which is characteristic

of villany and despotism cannot endure the thought of forfeiting his own,

but betrays a cowardice proportioned to his recent insolence. The king

returning at the moment in a state of the utmost exasperation, imputed the

worst motives to his suppliant attitude, and allowed his servants to rush

forward and cover Haman's face, as a person under sentence of death. The

miserable criminal had, probably, many flatterers in the days of his

greatness, but his adversity shows that he had no friends. Every one is

eager to accelerate his destruction. Harbonah, especially, a chamberlain,

proposed his being executed on the gallows of fifty cubits in height,

which he had prepared for Mordecai; to which the king immediately

assented. In this manner did Providence take the cunning persecutor in his

own snare, and vindicate the cause of his oppressed people. Let the

enemies of religion tremble, while the children of God are joyful in their

King. The arrows which malignity shoots at the church of Christ shall

either be broken against her walls, and fall pointless to the earth; or

rebounding on the foe that ventures upon the attack, shall pierce his

own heart.

The advancement of Mordecai was the natural result of Haman's ruin. Esther

having fully informed Ahasuerus of her relationship to the much-injured

Jew and his nation, she was empowered to bestow upon him the house of the

fallen minister. The Jews, however, were not yet exempted from the decree

which the wickedness of Haman had inveigled the king to issue against

them! so that Esther, not merely solicitous for her personal security or

that of her friend and relative, ventured again before the king, "and fell

down at his feet, and besought him with tears to put away the mischief of

Haman the Agagite, and his device that he had devised against the Jews."

The king renewed the testimony of his kindness, by stretching forth the

golden sceptre; and the queen addressed him in these words, "If it please

the king, and if I have found favour in his sight, and the thing seem

right before the king, and I be pleasing in his eyes, let it be written to

reverse the letters devised by Haman the son of Hammedatha the Agagite,

which he wrote to destroy the Jews which are in all the kings' provinces:

for how can I endure to see the evil that shall come unto my people? or

how can I endure to see the destruction of my kindred?"

The king was ready to concede every thing it was in his power to grant:

but as the laws of Persia were irreversible, and he could not rescind an

edict already issued in his several provinces, he adopted the plan of

putting his ring into the hands of Mordecai and Esther, to seal whatever

decree they might think it right to frame in the present emergency.

Accordingly, they gave unlimited permission to the Jews to defend

themselves, which it was likely would so plainly evince the royal wishes

to nullify his former edict, that few if any would indulge their malice

against this people, or endanger their own lives by availing themselves of

the first order. Many, however, did so; and even in the royal city five

hundred men attacked them, probably some of the partisans of the late

minister; but their temerity hurried them on to their own destruction. The

ten sons of Haman, were also slain, and at the request of the queen, hung

on the gallows.

An annual festival, called _Purim_, [53] was established in commemoration

of the deliverances we have recorded, which the Jews continue to observe

at this day. It seems to have been appointed by Mordecai and Esther, as a

civil, rather than a religious feast; unless it be supposed, that they

received some special revelation to authorize such a measure. It is

observed in the month _Adar_, which corresponds with our _February_

and _March_.

The interesting history we have been reviewing, is calculated not only to

impress those general sentiments of Providence, to which we cannot too

often recur, but to awaken in the minds of Christians a pleasing

conviction of that minute inspection of their affairs, and that unremitted

care for their welfare individually, which God exercises towards them. Is

it possible to imagine a doctrine more elevating than this, or more

calculated to produce sensations of reverence, gratitude, and joy? It is

not presumptuous, even in a mortal "worm," to believe that his interests

engage the attention of the INFINITE BEING; and that to promote them, the

immense machinery of moral and natural means is put in motion--the animate

and inanimate creation--mortal agents and spiritual beings--events great

and small, past and present. _Worm_ as thou art, still the central point

in the vast circle of Providence! _Worm_ as thou art, God has "graven thee

upon the palms of his bands, and thou shalt never perish." _Worm_ as

thou art, but for thee "the brightness of the Father's glory" had not left

his radiant sphere to become incarnate, to endure reproach and execration,

and finally to be "brought as a lamb to the slaughter!" To hear _thy_

supplications the King of heaven has erected a _throne of grace_--to

vindicate _thy_ character, to condemn _thy_ foes, to perfect _thy_

felicity, he is preparing, and will soon come to sit upon _a throne of

judgment!_

Review past dispensations, and gather encouragement for present

confidence! "If God be for us, who can be against us?" Did he not choose

_Abraham_, and call him his "friend?" Did he not release _Joseph_ from

the pit, and raise him to princely glory? Did he not rescue _Moses_ from

the destructive waters, and constitute him the leader of his people

Israel? Did he not deliver _David_ from the lion and the bear, from the

giant of Philistia, and the royal madman of Israel! Did he not feed

_Elijah_--advance _Esther_--promote _Mordecai_--support _Job_--save

_Jonah_--rescue _Peter_, and honour _Paul_? Has he not, in all ages,

supplied the necessities of his saints--alleviated their

sorrows--sweetened their bitter cup--turned death itself into life? Can he

not extricate them from all difficulties--preserve them amidst ail

temptations--render them invulnerable to all attacks--make them more than

conquerors over external misery, internal pollution, and satanic

malice?--Can he not eventually elevate them above the reach of all evil,

the fear of death, and the possibility of falling? Can he not array them

in the robe of light--adorn them with a crown of glory--make them "drink

of the rivers of his pleasures"--associate them with holy angels, in a

state of immaculate purity--stamp immortality on their blessedness, and

"wipe away all tears from their eyes?"--HE CAN--HE WILL--"Our Father which

art in heaven ...thine is the POWER and the GLORY, forever. Amen!"

End of Volume I.

Footnotes

[1]: Bates.

[2]: Young's Centaur not fabulous, p. 61.

[3]: Sir William Temple's Gardens of Epicurus. Horne's Discourses, vol. I.

[4]: This subject is more fully illustrated in the Essay prefixed to the

second volume of this work.

[5]: Dr. Johnson.

[6]: Paley's Moral Philosophy, vol. i. p. 316, 8vo.

[7]: SAURIN, Discours historiques, critiques, theologiques, et moraux, sur

les Evenemens le plus memorables du Vieux et du Nouveau Testament. Tom. I.

p. 41-43. 8vo.

[8]: The following quotation is illustrative of this circumstance: "At ten

minutes after ten in the morning, we had in view (says Dr. Chandler)

several fine bays, and a plain full of booths, with the Turcomans sitting

by the doors, under sheds resembling porticos; or by shady trees,

surrounded with flocks of goats." Harmer's Observations, vol. i. p. 132.

[9]: Fleury's Manners of the ancient Israelites.

[10]: Newton's Diss. on the Prophecies, vol. i. p. 34--36.

[11]: The ancient authors, Tacitus, Pliny, Diodorus Siculus, and others,

furnish abundant testimony in undesigned confirmation of the scriptural

account. The following quotation is from Strabo: "There are many

indications that fire has been over this country; for, about Massada, they

show rough and scorched rocks and caverns, in many places eaten in; and

the earth reduced to ashes, and drops of pitch distilling from the rocks

and hot streams, offensive afar off, and habitations overthrown; which

render credible some reports among the inhabitants, that there were

formerly thirteen cities on that spot, the principal of which was Sodom,

so extensive, as to be sixty furlongs in circumference, but that by

earthquakes, and by an eruption of fire, and by hot and bituminous waters,

it became a lake as it now is, the rocks were consumed, some of the cities

were swallowed up, and others abandoned by those of the inhabitants who

were able to escape." _Lib xii_

Tacitus states, that the traces of fire were visible in his time "At no

great distance are those fields which, as it is said, were formerly

fruitful, and covered with great cities, till they were consumed by

lightning, the vestiges of which remain in the parched appearance of the

country, which has lost its fertility." _Hist lib v_

A modern traveller, who was recently an eyewitness of the scene, is

particularly entitled to be heard on this interesting subject, even at the

risk of extending this note to a disproportionate length: "The Dead Sea

below, upon our left, appealed so near to us, that we thought we could

have rode thither in a very short space of time. Still nearer stood a

mountain upon its western shore, resembling in its form the cone of

Vesuvius, and having also a crater upon its top which was plainly

discernible.

"The distance, however, is much greater than it appears to be; the

magnitude of the objects beheld in this fine prospect, causing them to

appear less remote than they really are. The atmosphere was remarkably

clear and serene; but we saw none of those clouds of smoke which, by some

writers, are said to exhale from the surface of the Lake Asphaltites, nor

from any neighbouring mountain. Every thing about it was, in the highest

degree, grand and awful. Its desolate, although majestic features, are

well suited to the tales related concerning it by the inhabitants of the

country, who all speak of it with terror, seeming to shrink from the

narrative of its deceitful allurements and deadly influence. 'Beautiful

fruit,' say they, 'grows upon its shores, which is no sooner touched, than

it becomes dust and bitter ashes.' In addition to its physical horrors,

the region around is said to be more perilous, owing to the ferocious

tribes wandering upon the shores of the lake, than any other part of the

Holy Land." _Clarke's Travels_, part ii. sect. i. p. 614.

[12]: The design of this work being rather practical than critical, the

author conceives it generally proper to avoid subjects of doubtful

disputation; and rather, in particular cases, to give the _result_ of

his inquiries, than to detail the process by which it had been obtained.

On this account, he has forborne to introduce the different notions that

have prevailed among the learned respecting the real nature of the

punishment inflicted upon the wife of Lot, but has simply stated what is

the most common, and, upon the whole, the most satisfactory opinion. It

seems conformable to the words of the historian to suppose a _real

conversion into a pillar of salt_, and not that Lot's wife was merely

_smitten dead upon the spot_. If further information be wished, the

reader is particularly referred to a French work of well-merited

celebrity, and which contains on this and many subjects of Biblical

criticism, much valuable and curious information--Saurin, Discours

historiques, critiques, theologiques, et moraux, sur les Evenemens les

plus memorables du Vieux et du Nouveau Testament. Tom, i.

[13]: This appears to have been the ancient mode of concluding an

agreement, or solemn covenant. Josephus says, that if two persons bound

themselves mutually by an oath, they put their hand upon each other's

thigh. Grotius states, that anciently they wore the sword upon the thigh,

so that to swear by putting the hand upon the thigh, was intimating, "I am

willing to be pierced through by this sword if I break my promise."

[14]: "Sir J. Chardin observed this difference in the East between wells of

living water, and reservoirs of rain water; that these last have

frequently, especially in the Indies, a flight of steps down into the

water, that as the water diminishes, people may still take it up with

their hands, whereas he hardly ever observed a well furnished with those

steps through all the East. He concludes from this circumstance, that the

place from whence Rebekah took up water was a reservoir of rain water.

This is the account that he gives us in his sixth MS. volume, and it

explains very clearly what is meant by Rebekah's _going down_ to the

well, Gen. xxiv. 16." HARMER'S Observations, vol. ii. p. 184, 185,

_note_.

[15]: HENRY in loc.

[16]: "We do not find that their (the Israelites') marriages were attended

with any religious ceremony, except the prayers of the father of the

family and the standers by, to entreat the blessing of God: we have

examples of it in the marriage of Rebekah with Isaac, of Ruth with Boaz,

and of Sara with Tobias. We do not see that there were any sacrifices

offered upon the occasion, or that they went to the temple, or sent for

the priests; all was transacted betwixt the relations and friends, so that

it was no move than a civil contract." _Fleury's Manners of the ancient

Israelite_, Part ii. chap. 10.

[17]: Most commentators attribute a higher principle to the partiality of

Rebekah; they imagine that it was founded upon the prophecies, choosing

him whom the Lord had chosen: but I can perceive no good reason for this

opinion.

[18]: "For I brought thee up out of the land of Egypt, and redeemed thee

out of the house of servants; and I sent before thee Moses, Aaron, and

_Miriam_." Mic. vi. 4.

[19]: Hieron, in Trad. Heb. ad 1 Kings 3. Calmet's Preface to Ruth, and Ch.

iv. 22.

[20]: Gray's Key to the Old Testament.

[21]: Comp. HARMER'S Observations, vol. i. p. 78, 79.

[22]: There is something inimitably beautiful in this ancient practice, and

in language of their mutual address, which is preserved in the inspired

narrative, "And behold, Boaz came from Bethlehem, and said unto the

reapers, The Lord be with you. And they answered him, The Lord bless

thee." Ch. ii. 4.

[23]: Clarke's Travels, Part II, Sect, ii. p, 302.

[24]: Comp. Harmer's Observations, p. 232-237.

[25]: It has been thought probable, that from the expression "Is not the

Lord gone out before thee?" some angelic messenger or visible appearance,

similar to that of the Shekinah, prompted the words and animated the zeal

of Deborah. The Targum favours this sentiment: "Is not the angel of the

Lord gone out before thee to prosper thee?"

[26]: Lectures on the Sacred Poetry of the Hebrews.

[27]: The historical reference appears to be to the narrative in the

twentieth chapter of Numbers, in which the refusal of Edom to allow the

children of Israel to go through their borders is recorded. Some

extraordinary circumstances seem referred to, not mentioned in the sacred

page, but possibly transmitted by tradition to the times of Deborah. Sen

is a mountain of Idumea. The language is highly figurative, and denotes

earthquakes and storms. "The mountains melted," that is, part of their

surface was carried down, by the force of excessive torrents of rain.

[28]: The ass derives its name from a Hebrew word signifying _redness_,

the usual colour of this animal, but some are white. The word translated

white is _zechorot_, and may, perhaps refer to the _zebra_, which the

Ethiopians call _zechora_, and which is generally considered as one of the

most beautiful of living creatures. It is sometimes called the wild ass.

[29]: "Dr. Shaw mentions a beautiful rill in Barbary, which is received

into a large basin, called _shrub we krub,_ (drink and away,) there

being great danger of meeting there with rogues and assassins. If such

places are proper for the lurking of murderers in times of peace, they

must be proper for the lying in ambush in times of war; a circumstance

that Deborah takes notice of in her song, Judges v. 11." Harmer.

[30]: _Gates_ were anciently the places where they held their courts

of judicature. In the towers there were very spacious and handsome

state-rooms.

[31]: The Vulgate reads, _in the country of Merom,_ alluding to the

place where Joshua fought a former king of Canaan. The waters of Merom are

supposed to be the same as Kishon. Comp. Josh. xi. 5 Ps. lxxxiii 9.

[32]: There is a remarkable alliteration here in the original Hebrew,

[Hebrew: _middaharoth daharoth_.] Some have supposed it a poetical

imitation of the sound of the trampling of horses, and compare this

passage with the celebrated line of Virgil--"Quadrupedante putrem sonitu

quatit ungula campum." VIRG. Æn. viii. v. 595.

[33]: Comp. HARMER'S Observations, volume i. pp. 216 and 445.

[34]: It has often been inquired, on what principle this action of Jael,

which is so apparently repugnant to the laws of honourable warfare, and

even of common humanity, could be so eulogized by Deborah. The Kenites and

the Canaanites were in alliance, and besides, the rights of hospitality

have always been most scrupulously regarded, especially in the early ages

of the world. To these considerations the ingenious Saurin replies, that

in order to judge of this affair, it would be necessary to know the nature

of the treaty between Heber and the Canaanites; because, according to

Puffendorf, if two agreements cannot be performed, of which the one was

made _with_ and the other _without_ an oath, the latter ought to

yield to the former; and we cannot tell but this latter might be the

nature of the agreement between the Kenites and the Canaanites. He

conceives also, that a justification of Jael's conduct might be found in

the character of Sisera, pleading that we are not required to keep good

faith, or to show lenity to those execrable persons who only avail

themselves of our regard to these virtues, to violate them in their

conduct to others, to falsify their promises, and carry blood and carnage

wherever they go. Under this impression, he prays that Providence may

never raise up among us Jabins or Siseras; but if the justice of God

should see fit to employ such scourges for our correction, that his mercy

would send Jaels to effect our deliverance. Comp. SAURIN Discours

Historiques, tom iii. _La defaite de Jabin et de Sizera_, p. 318-322.

I confess this reasoning is not quite satisfactory; nor indeed will any

reasoning upon this remarkable transaction be so, till we allow that there

were circumstances which the Spirit of God has not seen fit to disclose,

and that Jael most probably acted under the influence of some divine

intimation. Long was it the revealed will of God that the Canaanites

should be exterminated, and Israel had been criminally negligent of his

commands. It must, doubtless, be admitted, that the general authority

which they had received, independent even of any acts of oppression, was

paramount to every other consideration, and sufficient to justify the most

implacable hostility.

[35]: Illustrations may be found in Saurin, "Discours Historiques,

Critiques, Theologiques, et Moreaux, sur les Evenemens les plus memorables

du Vieux et du Nouveau Testament." Tom. iv. p. 14-20, 8vo.

[36]: The Septuagint rendering of David's message to Nabal explains the

rapaciousness of the Arabs, and the forbearance of David. "Behold, I have

heard that thy shepherds are now shearing for thee; they were with us in

the wilderness, and we have not _hindered_ them, ουχ απεχωλυσαμεν, nor

have we _commanded_ them ουχ ενετειλαμεθα all the days of their being in

Carmel." "This," says Harmer, "is translating like people perfectly well

acquainted with the management of the Arab emirs, whose manners David,

though he lived in the wilderness as they did, had not adopted. One of

them at the head of six hundred men, would have _commanded,_ from time to

time, some provisions, or other present from Nabal's servants, for

permitting them to feed in quiet; and would have driven them away from

the watering-place upon any dislike. He had not done either."

_Observations_, vol. i. p. 173.

[37]: Young's Centaur, p. 119.

[38]: JOSEPHUS, Book viii. ch. 5,

[39]: Voyage up the Red Sea, and Route through the Desarts of Thebais.

[40]: Harmer's Observations, vol. iv. p. 192, 193.

[41]: From the _Arabian Anthologia_, quoted by SCHULTENS.

[42]: Shaw's Travels, p. 214-317, quoted in Harmer's Observations, vol. i.

p. 251.

[43]: Comp. Harmer's Observations, vol. ii. p. 503.

[44]: Plutarch's Life of Pyrrhus.

[45]: Epitaph in Bunhill Fields burying-ground on a child that died at the

age of nine months. The writer of these pages knows not the author, or

whether these lines have ever appeared in any other place than on the

stone whence he has transcribed them.

[46]: HARMER'S Observations, vol. i. p 4.

[47]: The first day of the month was kept with burnt-offerings and

peace-offerings. Vide Numb. x. 10. and xxviii. 11. In imitation of the

Jews, the calends, or first days of the month, and the fourth and seventh

of the week, were sacred to Deity.

[48]: PASCAL'S Thoughts, pp. 229, 244.

[49]: See The Life of Philip Melancthon, by the author of this work, p.

225, second edition.

[50]: "The salutations of the East often take up a long time. The manner of

salutation as now practised by the people of Egypt, is not less ancient.

The ordinary way of saluting people, when at a distance, is bringing the

hand down to the knees, and then carrying it to the stomach; marking their

devotedness to a person, by holding down the hand; as they do their

affection, by their after raising it up to the heart. When they come close

together afterward, they take each other by the hand, in token of

friendship. What is very pleasant, is to see the country-people

reciprocally clapping each other's hands very smartly, twenty or thirty

times together, in meeting, without saying any thing more than _Salamant

aiche halcom?_ that is to say, _How do you do? I wish you good

health_. If this form of complimenting must be acknowledged to be

simple, it must be admitted to be very affectionate. Perhaps it marks out

a better disposition of heart than all the studied phrases which are in

use among us, and which politeness almost always makes use of at the

expense of sincerity. After this first compliment, many other friendly

questions are asked about the health of the family, mentioning each of the

children distinctly, whose names they know," &c. MAILLET, Descript. de

l'Egypte.

"If the forms of salutation among the ancient Jewish peasants took up as

much time as those of the modern Egyptians that belong to that rank of

life, it is no wonder the prophet commanded his servant to abstain from

saluting those he might meet with, when sent to recover the child of the

Shunammitess to life. They that have attributed this order to haste, have

done right; but they ought to have shown the tediousness of Eastern

compliments." HARMER'S Observations, vol. ii. pp. 331, 332.

[51]: BISHOP HALL.

[52]: Ps. I. 15. The thirteenth and fourteenth chapters of the apocryphal

book of Esther contain appropriate prayers for this occasion, attributed

to Mordecai and Esther, well worthy of perusal.

[53]: In the Persian language _Pur_ signifies a _lot_; and the

reference is to Haman's casting lots to ascertain the lucky month for the

execution of his iniquitous project against the Jews.