Perhaps no form of ruin covers a man with such shame or sinks him to such hopelessness as when he finds that what he has persistently clamoured for and refused to be content without, has proved the bitterest and most disastrous element in his life.  This particular form of ruin is nowhere described with more careful, and significant detail than in the narrative of Israel’s determination to have a king over them like other nations.  Samuel, forseeing the evils which would result from their choice, remonstrated with them and reminded them of their past success, and pointed out the advantageous elements in their present condition.  But there is a point at which desire becomes deaf and blind, and the evil of it can be recognised only after it is gratified.  God therefore gave them a king in His anger.”

The truth, then, which is embodied in this incident, and which is liable to reappear in the experience of any individual, is this, that sometimes God yields to importunity, and grants to men what He knows will be no blessing to them.  “It is a thing,” says South, “partly worth our wonder, partly our compassion, that what the greatest part of men most passionately desire, that they are generally most unfit for; so that at a distance they court that as an enjoyment, which upon experience they find a plague and a great calamity.”  It is astonishing how many things we desire for the same reason as the Israelites sought a king, merely that we may have what other people have.  We may not definitely covet our neighbour’s house or his wife or his position or anything that is his; but deep within us remains the scarcely-conscious conviction that we have not all we might and ought to have until our condition more resembles his.  We take our ideas of happiness from what we see in other people, and have little originality to devise any special and more appropriate enjoyment or success.  Fashion or tradition or the necessity of one class in society has promoted certain possessions and conditions to the rank of extremely desirable or even necessary elements of happiness, and forthwith we desire them, without duly considering our own individuality and what it is that must always constitute happiness for us, or what it is that fits us for present usefulness.  Health, position, fame, a certain settlement in life, income, marriage; such things are eagerly sought by thousands, and they are sought without sufficient discrimination, or at any rate without a well-informed weighing of consequences.  We refuse, too, to see that already without those things our condition has much advantage, and that we are actually happy.  We may be dimly conscious that our tastes are not precisely those of other men, and that if the ordinary ways of society are the best men can devise for spending life satisfactorily, these are scarcely the ways that will suit us.  Yet, like petted children, we continue persistently to cry for the thing we have not.  Sometimes it is a mere question of waiting.  The thing we sigh for will come in time, but not yet.  To wait is the test of many persons; and if they are impatient, they fail in the one point that determines the whole.  Many young persons seem to think life will all be gone before they taste any of its sweets.  They must have everything at once, and cannot postpone any of its enjoyments or advantages.  No quality is more fatal to success and lasting happiness than impatience.