{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_9783/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_9783","id":"gutenberg_9783","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/9783","summary":null,"tags":["Bible -- Biography","Category: Biographies","Category: History - Religious","Category: Religion/Spirituality","Women -- Religious life","Women in the Bible"],"text":"Produced by Distributed Proofreaders\n\n\n\n\n\n\n\n\n\n\n\nFemale Scripture Biography:\n\nIncluding an Essay on What Christianity Has Done for Women.\n\nBy Francis Augustus Cox, A.M.\n\n\n\n\"It is a necessary charity to the (female) sex to acquaint them with their\nown value, to animate them to some higher thoughts of themselves, not to\nyield their suffrage to those injurious estimates the world hath made of\nthem, and from a supposed incapacity of noble things, to neglect the\npursuit of them, from which God and nature have no more precluded the\nfeminine than the masculine part of mankind.\"\n\nThe Ladies' Calling, Pref.\n\n\n\nVOL. II.\n\nBOSTON:\nLINCOLN & EDMANDS.\n1831.\n\n\n\n\nContents of Vol. I.\n\n\n\nEssay\n\n\nThe Virgin Mary--Chapter I.\n\nSection I.\n\n  Congratulation of the angel Gabriel--advantages of the Christian\n  dispensation--Eve and Mary compared--state of Mary's family at the\n  incarnation--she receives an angelic visit--his promise to her of a son,\n  and prediction of his future greatness--Mary goes to Elizabeth, their\n  meeting--Mary's holy enthusiasm and remarkable language--Joseph informed\n  of the miraculous conception by an angel--general remarks\n\nSection II.\n\n  Nothing happens by chance--dispensations preparatory to the coming of\n  Christ--prophecy of Micah accomplished by means of the decree of\n  Augustus--Mary supernaturally strengthened to attend upon her new-born\n  infant--visit of the shepherds Mary's reflections--circumcision of the\n  child--taken to the temple--Simeon's rapture and prediction--visit and\n  offerings of the Arabian philosophers--general considerations\n\nSection III.\n\n  The flight into Egypt--Herod's cruel proceedings and death--Mary goes to\n  Jerusalem with Joseph--on their return their Child is missing--they find\n  him among the doctors--he returns with them, the feast of Cana--Christ's\n  treatment of his mother when she desired to speak to him--her behaviour\n  at the crucifixion--she is committed to the care of John--valuable\n  lessons to be derived from this touching scene\n\nSection IV.\n\n  Brief account of the extravagant regard which has been paid to the\n  Virgin Mary at different periods--the names by which she has been\n  addressed, and the festivals instituted to honour her memory--general\n  remarks on the nature and character of superstition, particularly that\n  of the Catholics\n\n\nElizabeth--Chapter II.\n\n  The angelic appearance to Zacharias--birth of John characters of\n  Elizabeth and Zacharias--importance of domestic union being founded on\n  religion, shown in them--their venerable age--the characteristic\n  features of their piety--the happiness of a life like theirs--the effect\n  it is calculated to produce on others--the perpetuation of holy\n  friendship through immortal ages--the miserable condition of the\n  irreligious\n\n\nAnna--Chapter III.\n\n  Introduction of Anna into the sacred story--inspired description of\n  her--the aged apt to be unduly attached to life--Anna probably religious\n  at an early period--Religion the most substantial support amidst the\n  infirmities of age--the most effectual guard against its vices--and the\n  best preparation for its end\n\n\nThe Woman of Samaria--Chapter IV.\n\n  Account of Christ's journey through Samaria--he arrives at Jacob's\n  well--enters into conversation with a woman of the country--her\n  misapprehensions--the discovery of his character to her as a prophet her\n  convictions--her admission of his claim as the true Messiah, which she\n  reports in the city--the great and good effect--reflections\n\n\nThe Woman Who Was a Sinner--Chapter V.\n\n  Jesus and John contrasted--the former goes to dine at the house of a\n  Pharisee--a notorious woman introduces herself, and weeps at his\n  feet--remarks on true repentance and faith, as exemplified in her\n  conduct--surmises of Simon the Pharisee--the answer of Jesus the woman\n  assured of forgiveness--instructions deducible from the parable\n\n\nThe Syrophenician--Chapter VI.\n\n  Introductory observations--Christ could not be concealed the\n  Syrophenician woman goes to him on account of her daughter--her\n  humility--earnestness--faith--the silence of Christ upon her application\n  to him--the disciples repulsed--the woman's renewed importunity--the\n  apparent scorn with which it is treated--her admission of the\n  contemptuous insinuation--her persevering ardour--her ultimate\n  success--the necessity of being importunate in prayer--remarks on the\n  woman's national character--present state of the Jews: the hope of their\n  final restoration,\n\n\nMartha and Mary--Chapter VII.\n\n  Bethany distinguished as the residence of a pious family, which\n  consisted of Lazarus and his two sisters--their diversity of\n  character--the faults of Martha, domestic vanity and fretfulness of\n  temper--her counterbalancing excellencies--Mary's choice and Christ's\n  commendation--decease of Lazarus--his restoration to life at the voice\n  of Jesus--remarks on death being inflicted upon the people of God as\n  well as others--the triumph which Christianity affords over this\n  terrible evil--account of Mary's annointing the feet of Jesus, and his\n  vindication of her conduct,\n\n\nThe Poor Widow--Chapter VIII.\n\n  Account of Christ's sitting over against the treasury--he particularly\n  notices the conduct of an obscure individual--she casts in two mites--it\n  is to be viewed as a religious offering--the ground on which it is\n  eulogized by Christ--the example honorable to the female sex--people\n  charitable from different motives--two reasons which might have been\n  pleaded as an apology for withholding this donation she was poor and a\n  widow--her pious liberality notwithstanding--all have something to\n  give--the most trifling sum of importance--the habit of bestowing in\n  pious charity beneficial motives to gratitude deduced from the\n  wretchedness of others, the promises of God, and the cross of Jesus,\n\n\nSapphira--Chapter IX.\n\n  Mixed constitution of the church of Christ--benevolent spirit of the\n  primitive believers at Jerusalem--anxiety of Ananias and Sapphira to\n  appear as zealous and liberal as others--Ananias repairs to the apostles\n  to deposit the price of his possessions--is detected in deception and\n  dies--similar deceit and death of Sapphira--nature and progress of\n  apostasy--peculiar guilt of Sapphira--agency of Satan distinctly\n  marked--diabolical influence ascertained--consolatory sentiments\n  suggested to Christians,\n\n\nDorcas--Chapter X.\n\n  Joppa illustrious on many accounts, particularly as the residence of\n  Dorcas--she was a disciple of Christ--faith described as the principle\n  of discipleship--the inspired testimony to the character of Dorcas--she\n  was probably a widow or an aged maiden--remarks on reproaches commonly\n  cast upon the latter class of women--Dorcas exhibited as a pattern of\n  liberality, being prompt in the relief she afforded--her charities\n  abundant--and personally bestowed: observations on the propriety of\n  visiting the poor--the charities of Dorcas often free and\n  unsolicited--wise and conducted upon a plan--the pretences of the\n  uncharitable stated and confuted--riches only valuable as they are used\n  in bountiful distribution,\n\n\nLydia--Chapter XI.\n\n  Account of Paul and his companions meeting with Lydia by the river-side\n  at Philippi--the impression produced upon her heart by the preaching of\n  Paul--the remarks on conversion, as exemplified in the case of this\n  disciple--its seat the heart--its accomplishment the result of divine\n  agency--the manner of it noticed: the effects of a divine influence upon\n  the human mind, namely, attention to the word of God and the ordinances\n  of the Gospel, and affectionate regard to the servants of\n  Christ--remarks on the paucity of real Christians--the multiplying power\n  of Christianity--its present state in Britain--efforts of the\n  Bible Society\n\n\n\n\n\nFemale Scripture Biography\n\nVol. II\n\n\n\n\nThe Virgin Mary.\n\nChapter I.\n\n\nSection I.\n\n\n  Congratulation of the Angel Gabriel--Advantages of the Christian\n  Dispensation--Eve and Mary compared--State of Mary's Family at the\n  Incarnation--she receives an angelic Visit--his Promise to her of a Son,\n  and Prediction of his future Greatness--Mary goes to Elizabeth--their\n  Meeting--Mary's holy Enthusiasm and remarkable Language--Joseph informed\n  of the miraculous Conception by an Angel--general Remarks.\n\n\n\"HAIL, THOU THAT ART HIGHLY FAVOURED, THE LORD IS WITH THEE! BLESSED ART\nTHOU AMONG WOMEN!\"\n\nSuch was the congratulatory language in which the commissioned angel\naddressed the virgin of Nazareth, when about to announce the intention of\nHeaven, that she should become the mother of Jesus; and such the strain\nwhich we cannot help feeling disposed to adopt, while recording her\nillustrious name, and contemplating this wonderful transaction.\n\nOn Mary devolved the blessing which the most pious of women had for a\nlong succession of ages so eagerly desired, and which had often created\nsuch an impatience for the birth of children, in some of whom they\nindulged the sublime hope of seeing the promised Messiah. In her offspring\nwas accomplished the long series of prophecy which commenced even at the\nmoment when the justice of God pronounced a sentence of condemnation upon\nrebellious man; and which, like a bright track extending through the moral\nnight, and shining amidst the typical shadows of the Mosaic dispensation,\nfixed the attention of patriarchs, and prophets, and saints, for four\nthousand years:--and upon this otherwise obscure and insignificant female\nbeamed the first ray of that evangelical morning which rose upon the world\nwith such blissful radiance, and is increasing to the \"perfect day.\"\n\nInfidels may contemplate the manifestation with unholy ridicule or vain\nindifference; but we will neither consent to renounce the evidence\nafforded to the historic fact, nor cease to celebrate the mysterious\nmiracle. We will unite with the impassioned angel, at least in the\nsentiment and spirit of his address; and join the high praises of the\nmidnight anthem, sung by descending spirits in the fields of Bethlehem:\n\"GLORY TO GOD IN THE HIGHEST, AND ON EARTH PEACE, GOOD WILL TOWARDS MEN!\"\n\nIn the course of Scripture history, we are now advanced to that period\nwhich the apostle emphatically denominates \"the last days,\" in which \"God,\nwho at sundry times and in divers manners, spake in time past, unto the\nfathers by the prophets,\" speaks to us \"by his Son, whom he hath appointed\nheir of all things, by whom also he made the worlds.\" Let us hear his\nvoice, admit his claims, and bow to his dictates. As truth arises upon us\nwith greater splendour, we shall find that character is formed to greater\nmaturity under the immediate influence of \"the ministration of\nrighteousness\" which \"exceeds in glory.\" By the unparalleled transactions\nof this age we shall see the whole energy of the human mind drawn forth,\nand furnished with ample scope for exercise; all the faculties become\nennobled and purified; and the female sex especially, from the days of\nElizabeth and Mary to the close of the sacred record, becomes marked with\na holy singularity. By the starlight of the former dispensation, we have\ndiscovered many women of superior excellence, availing themselves of all\nthe means they enjoyed, and presenting a pre-eminence of character\nproportioned to their comparatively few advantages and imperfect\nrevelation; but amidst the splendours of the \"Sun of Righteousness\" we\nshall witness, in the females who adorned this new era, a greater\nelevation of mind and advancement in knowledge.\n\nStill it must be recollected, that the day only dawned, the shadows were\nnot at first entirely dispersed; and although the favoured inhabitants of\nJudea and its vicinity saw the age of Christ, not like Abraham, \"afar\noff,\" but in its commencing glory, their prejudices and prepossessions did\nbut slowly melt away. Some degree of dimness remained upon the moral\nsight; and we are called to observe, not so much the accuracy of their\nconceptions as the fervour of their love.\n\nThe two most extraordinary women that ever appeared in this world were\nunquestionably EVE, \"the mother of all living,\" and MARY, \"the mother of\nJesus Christ.\" They occupied respectively the highest stations and the\nmost critical points of time that ever fell to the lot of mortals; and\nthey exhibit an instructive contrast. EVE lived at the beginning, and\nMARY at the \"fulness of time.\"--EVE saw the glories of the new made world\nafter creative Wisdom had pronounced it all \"very good,\" and before sin\nhad tarnished its beauty and disarranged its harmonies.--MARY beheld it\nrising from the ruins of the fall, at the moment of its renovation and in\nthe dawn of its happiest day.--EVE was placed in the most glorious and\nconspicuous situation, and fell into a state of meanness and\ndegradation.--MARY was of obscure origin and lowly station, but was\nraised, by a signal appointment of Providence, to the highest\neminence.--EVE was accessary to the ruin of man--MARY instrumental in the\nbirth of him who came as the Restorer and Saviour of mankind--EVE beheld\nthe fatal curse first take effect, in overcasting the heavens with clouds,\nin withering the blossoms of paradise, envenoming the spirit of the animal\ncreation, disordering the human frame, and ultimately destroying it, and\nintroducing all the nameless diversities of wo which fill up the tragedy\nof human life.--MARY witnessed the beginning of that long series of\nblessings which divine love has for ages dispensed to man \"through the\nredemption that is in Christ Jesus,\" and which will eventually replenish\nthe cup of existence with unmingled sweetness and perfect joy.--EVE\nwitnessed, with a trembling consciousness of guilt, the awful descent of\nthose mighty \"cherubims, and a flaming sword which turned every way, to\nkeep the way of the tree of life,\" and which were placed \"at the east end\nof the garden of Eden.\" MARY, with feelings of ecstatic rapture, beheld\nthe angel Gabriel standing before her, with the smiles of heaven upon his\ncountenance, heard his benedictions, and held \"communion sweet\" with the\nholy messenger. Wretched, wretched Eve! Happy, happy MARY!\n\nThe Jews have been always celebrated for their care in preserving their\ngenealogies: in consequence of which it providentially happened, that the\nevangelists were able from their own authenticated records, to verify the\nancient predictions of the birth of Jesus Christ. Two of the inspired\nhistorians have given a statement of his ancestry; the one tracing it from\nAbraham, and the other ascending to Adam; the one pursuing the line of\nJoseph, his reputed father, the other the line of Mary, his real mother;\nboth concurring in the most decisive evidence of his being the Son of\nDavid and of Abraham, and the true Messiah of the prophets. [1]\n\nAlthough in her distant ancestry Mary may justly be considered as of an\nillustrious descent, yet at the period of the incarnation, this family was\nin a very reduced state: the genealogical tree of David was cut down to\nits very roots, when the ancient prediction was accomplished respecting\nthat great Personage who is represented \"as a slender twig shooting out\nfrom the trunk of an old tree, cut down, lopped to the very root, and\ndecayed; which tender plant, so weak in appearance, should nevertheless\nbecome fruitful and prosper.\"\n\n  \"But there shall spring forth from the trunk of Jesse,\n  And a cion from his roots shall become fruitful.\n  And the spirit of JEHOVAH shall rest upon him:\n  The spirit of wisdom and understanding,\n  The spirit of counsel and strength,\n  The spirit of knowledge, and the fear of JEHOVAH.\" [2]\n\nBut vain is the \"boast of heraldry.\" It can avail nothing to elevate an\ninsignificant character to eminence, or screen a guilty one from contempt.\nThe evangelists have not recorded the lineage of Joseph and of Mary for\nthe purpose of emblazoning their names, but solely to authenticate the\nprophetic declarations respecting Christ, to be connected with whom is\nreal honour and solid glory. Of past generations, how many names, great in\nhuman estimation, have descended into oblivion, while those only will\nobtain an imperishable memorial, who are \"written in the Lamb's book\nof life.\"\n\nIt must ever be deemed a noble distinction to have stood related to Christ\n\"according to the flesh;\" more so than to have been the sons and daughters\nof the mighty princes of mankind: but to have been his MOTHER was the sole\nhonour of one happy female; still, however, less happy on this account,\nthan because of the genuine humility with which she adorned her lowly\nsphere, and the lively faith with which she recognized the character\nof her Son.\n\nIn reference to the genealogical tables of Matthew and Luke, it has been\nadmirably remarked, \"We observe among these ancestors of Christ, some that\nwere _heathens_; and others that, on different accounts, were of _infamous\ncharacter_: and perhaps it might be the design of Providence that we\nshould learn from it, or at least should on reading it take occasion to\nreflect, that persons of all nations, and even the _chief of sinners_\namongst them, are encouraged to trust in him as their Saviour. To him,\ntherefore, let us look even from the ends of the earth; yea, from the\ndepths of guilt and distress; and the consequence will be happy beyond all\nexpression or conception.\" [3]\n\nIn the apostolic epistle to the Hebrews, it is intimated as a fact, of\npleasing notoriety, in the history of the church of God, that angels are\n\"ministering spirits, sent forth to minister for them who shall be heirs\nof salvation.\" When appointed by the great Supreme to this service, they\nusually adopted a human form and appearance, probably for the purpose of\nsecuring that degree of familiarity which the nature of their\ncommunications required, and which a more splendid manifestation would\nhave precluded; in the scriptural accounts, however, of these remarkable\nvisits to eminent saints in early ages, whether they appeared in numbers,\nas to Abraham, or individually, as on other occasions, no distinct mention\nis made of their names or order. But to impress a character of majesty and\ndignity upon the message, and upon all the circumstances of the divine\ncommunication to Mary, when an angel is commissioned to announce that she\nwas selected by the wonderful providence of God as the mother of the\nMessiah, the name of the celestial messenger is recorded by the evangelist\nin a marked and solemn manner. It was the angel GABRIEL [4] one, as we may\ninfer, of the highest order of those intelligences that \"circle the throne\nrejoicing;\" and the same glorious spirit who so many ages before had been\nsent to Daniel, to specify, in a prophetic enigma, the time of \"MESSIAH\nTHE PRINCE,\" which he now came to announce as having actually arrived.\n\nNever did even an angel before convey so important a message, or descend\nto this earth with such rapturous sensations. It must ever, indeed, be\nconsidered the felicity of an angel, as well as of a man, to do the will\nof God, whether this obedience involve personal difficulty, or be\naccompanied with circumstances of peculiar delight. It must have afforded\nsatisfaction to the mighty spirit who was despatched from heaven to eject\nthe first parents of our race from the bowers of Eden, and to stretch his\nflaming sword across the path of access to the tree of life, as well as to\nthat favoured angel who now hastened to the cottage of the virgin of\nNazareth; because each was accomplishing a purpose in which he knew that\nthe divine perfections were pre-eminently displayed; but as, in executing\nthe will of God, the holiest of men must necessarily experience a\ndifferent kind and degree of satisfaction, according to the nature of the\nservice itself to which they are called; and as we have scriptural\nevidence that the inhabitants of the invisible world have peculiar\nsensations when sinners of the fallen race are converted to God; it is not\nsurely an inadmissible sentiment, that, as never spirit was honoured\nbefore with such a message, Gabriel must have felt unusual joy upon\nannouncing the incarnation of the Son of God. His very language expresses\nit. His address is full of pathos and congratulation. It breathes angelic\nrapture. With it we commenced this subject, and in some measure\nparticipating the bliss, we cite it again: \"Hail, thou that art highly\nfavoured, the Lord is with thee! Blessed art thou among women!\"\n\nThere is nothing in the narrative to induce us to think that the angel\nassumed any extraordinary splendour of appearance on this occasion; and\njudging from the usual mode in which blessed spirits visited the sons of\nmen in former times, as well as from a consideration of the tender age and\nlowly station of Mary, it is probable that he entered the room where she\nwas, as an ordinary stranger. It is besides stated, that she was troubled\nat his _saying_, not at his _appearance_.\n\nThis salutation excited in the virgin's breast a sensation of astonishment\nmingled with apprehension. Among the Jews it was not lawful for a man to\nuse any salutation to a woman, not even by a messenger, or her own\nhusband; in addition to which, the panegyrical and congratulatory terms in\nwhich she was addressed, might well lead her to \"cast in her mind what\nmanner of salutation this should be.\"\n\nThe benevolent messenger at once relieved her from the embarrassment into\nwhich he perceived she had been thrown, by familiarly calling her by name,\nrenewing the solemn assurances of divine favour, and predicting the future\nglory of that illustrious Son whom she should bear, and whose description,\nbeing, like all the Jews, well instructed in the prophetic Scriptures, she\nwould immediately recognize. These were his remarkable words: \"Fear not,\nMary; for thou hast found favour with God. And, behold, thou shall\nconceive in thy womb, and bring forth a son, and shall call his name\nJESUS. He shall be great, and shall be called the Son of the Highest; and\nthe Lord God shall give unto him the throne of his father David. And he\nshall reign over the house of Jacob forever: and of his kingdom there\nshall be no end.\"\n\nHer surprise was now raised to the highest pitch; and, incapable of\ncomprehending by what means such a declaration could be fulfilled in her\nwho was at present a virgin, she ventured to inquire of the angel, \"How\nshall this be?\" It is worthy of observation, that she did not instantly\nreject the testimony of her illustrious visiter as manifestly absurd and\nimpossible, but modestly requested an explanation of the mysterious\nassurance. She was evidently one of those who \"waited for salvation\" in\nIsrael; and who well knew that it was the province of human reason to\nsubmit, with implicit confidence, even to the most inexplicable statements\nof revelation.\n\nIt is true, she could not conjecture by what miraculous conception the\nangelic prediction would be verified; but she did not hesitate a moment to\nallow the apparently incongruous facts of his being her son, and yet the\nSon of the Highest, who should rise to the throne of David, and possess an\neverlasting kingdom. Her reason was confounded, but her faith triumphed;\nand though she knew not the _manner_, this was no sufficient evidence with\nher against the probability of the declared fact. Upon how many inferior\noccasions, and under far less mysterious circumstances have we been\nincredulous, deeming even the plainest declarations improbable, because\nthey were unaccountable; and presuming to introduce some arbitrary\nalteration into the record of heaven, or some far-fetched comment, rather\nthan humbly bow to supreme authority.\n\nIf, however, it were admitted that the question of Mary betrays at least a\nmomentary incredulity, this was soon dispersed by the angel's reply: \"The\nHoly Ghost shall come upon thee, and the power of the Highest shall\novershadow thee; therefore also that holy thing which shall be born of\nthee, shall be called the Son of God. And, behold, thy cousin Elizabeth,\nshe hath also conceived a son in her old age; and this is the sixth month\nwith her who was called barren. For with God nothing shall be impossible.\"\nIn the exercise of lively faith and joy she answered, \"Behold the handmaid\nof the Lord; be it unto me according to thy word. And the angel departed\nfrom her.\"\n\nLet us endeavour to imitate the spirit of Mary. She acknowledged the\npower of God to accomplish the greatest, and, to her, the most\ninconceivable designs; and with unaffected simplicity, blended with humble\nand holy satisfaction, she received the divine word. Thus let us resign\nourselves to the will of God, and confide in his most wonderful\ndeclarations. It is for mortals to believe, and not to cavil; when Jehovah\nspeaks, to hear and to obey. Let us beware of stumbling at the promises\nthrough unbelief; and cherish increasing pleasure in the conviction, that\nhe who sent his Son into the world to be the Saviour of men, will freely\nbestow upon his redeemed people all the blessings of time, and all the\nriches of eternity.\n\nIt is observable, that on this occasion a young woman, though at first\noverawed by the heavenly manifestation, at length displayed a faith which\nshines with peculiar brightness, when brought into comparison with the\nsentiments of the aged priest Zacharias, when the same angel appeared to\nhim a few months before, to communicate a prediction of far less apparent\nimprobability.\n\nWhen this venerable man was burning incense on the golden altar before the\nLord, and therefore in circumstances peculiarly favourable to the most\nelevated exercises of faith and devotion, Gabriel appeared to him, and gave\nhim assurance that his frequent prayer for the redemption of Israel was\nheard, and that his aged partner should become in due time, the mother of\na distinguished son, to be named John, who should be \"great in the sight\nof the Lord,\" eminently useful in converting many of the children of\nIsrael, and preparing their minds for the speedy approach of the Messiah;\nand yet it is stated, that Zacharias \"believed not his words,\" in\nconsequence of which he was smitten with dumbness till the birth of the\nchild. But Mary, though so inferior in age, in situation, and in spiritual\nadvantages, glorified God by a full acquiescence in his declarations;\nthus exemplifying what the grace of God can accomplish, even in the\nyoungest persons, and the weakest sex. It must not indeed, be overlooked,\nthat _at first_ the language of Mary indicated a certain degree of\nhesitation and doubt, somewhat allied to the unbelief of Zacharias,\nalthough she _eventually_ triumphed over every feeling of fear or of\nunbelief; and yet no sign of divine displeasure was given. May we not,\ntherefore, take occasion to admire the discriminating goodness of God,\nwho, while he does not \"willingly afflict or grieve the children of men,\"\nproportions his chastisements to the demerit of the individual, and the\ncircumstances of the case? The omniscience of the Searcher of hearts is\nperfectly acquainted with the secret workings of the mind, and measures\nwith perfect discernment the exact delinquency of every thought and deed,\nwhen we can judge only by the appearance or the words of the individual.\n\nIt is peculiarly gratifying to witness the beginnings of faith in the\nyoung, and especially in young females. It becomes their age and sex. It\nconstitutes their best accomplishment, and their most shining ornament.\nBeauty is a fading flower, wealth a perishable treasure, and admiration \"a\npuff of air;\" but religion in the heart is an unfading inheritance. While\nso many vain and inconsiderate young women value themselves upon exterior\ncharms and unmeaning flatteries, upon the symmetry of a face, the elegance\nof a form, and the decoration of a ribbon, may every female reader of\nthese pages aspire after the nobler distinction of Mary, and by her\nundissembled piety afford pleasure to her parents, to her friends, to the\nchurch of God, and to those witnessing spirits, \"in whose presence there\nis joy at the repentance of a sinner!\"\n\nImmediately after the visit of the angel Gabriel to Mary, perhaps on the\nsame day [5], she hastened to her cousin Elizabeth, the wife of Zacharias,\nwho resided in that part of Judea called the hill-country, which extended\nfrom Bethoron to Emmaus. The purpose of this visit was to congratulate her\npious relative on the singular mercy which she was informed by the angel\nshe had experienced, in the promise of a son at her advanced period of\nlife, and to communicate an account of the heavenly intercourse with which\nshe had herself been favoured.\n\n  \"Now theirs was converse such as it behoves\n  Man to maintain, and such as God approves\"--\n\nworthy of the excellent characters who met, and calculated to confirm each\nother's hopes, and awaken mutual gratitude:\n\n  \"Christ and his character their only scope,\n  Their object, and their subject, and their hope.\"\n\nIf, when pious persons associate together, they have not to relate the\nvisits of angels, or the miraculous interferences of Providence, it is\nsurely in their power to diversify, enliven, and improve their social\ninterviews, by some allusions to experimental religion, and some\ninterchange of pious sentiment. The Christian world suffers incalculable\nloss by neglecting suitable opportunities for such communications, which\nmight be eminently conducive to the great purposes of mutual comfort and\ninstruction; for\n\n  \"------What are ages and the lapse of time,\n  Match'd against truths, as lasting as sublime?\n  Hearts may be found, that harbour at this hour\n  That love to Christ, and all its quickening power;\n  And lips unstain'd by folly or by strife,\n  Whose wisdom, drawn from the deep well of life,\n  Tastes of its healthful origin, and flows\n  A Jordan for the ablation of our woes.\n  Oh days of heaven, and nights of equal praise.\n  Serene and peaceful as those heavenly days,\n  When souls drawn upwards, in communion sweet,\n  Enjoy the stillness of some close retreat,\n  Discourse, as if releas'd and safe at home,\n  Of dangers past and WONDERS YET TO COME,\n  And spread the sacred treasures of the breast\n  Upon the lap of covenanted rest.\"\n\n  COWPER.\n\nAs soon as Mary had reached the residence of Elizabeth, and saluted her,\nthe babe, which the latter had conceived, leaped with unusual and\nsupernatural emotion; and she became so filled with the Holy Spirit, as\ninstantly to burst out in the most impassioned language, indicative of the\nglorious discovery, that Mary was the long predestined mother of Messiah.\nAlthough it seems probable that her husband, upon his return home, had\ninformed Elizabeth (perhaps by means of writing, for he was still\nsuffering that temporary dumbness which his unbelief had occasioned) of\nthe vision he had seen at Jerusalem, and of the promise of the angel that\nhe should have a son remarkably distinguished, especially as the precursor\nof the Saviour; yet till this moment she had no suspicion that her beloved\nrelative was to be that illustrious mother, who should inherit the\nblessing of all future ages. Now a ray from heaven breaks upon the\nmysterious subject, and \"the glory of the Lord\" is risen upon this\nvenerable matron. She pours forth unusual benedictions upon Mary, and\ncongratulates herself upon the felicity of her own circumstances.\n\nThe generous nature of this joy is truly admirable, and worthy of\nimitation. Exempt from that envious spirit which is so predominant in the\nworld, and so utterly subversive of the real interests and happiness of\nthose who cherish it, Elizabeth congratulated her young relative upon the\nsuperior favour which Heaven had conferred upon her; and murmured not at\nthe will of Providence, in assigning her so unexpected a pre-eminence. Her\nwords were as follows: \"Blessed art thou among women, and blessed is the\nfruit of thy womb. And whence is this to me, that the mother of my Lord\nshould come to me? For, lo, as soon as the voice of thy salutation sounded\nin mine ears, the babe leaped in my womb for joy. And blessed is she that\nbelieved; for there shall be a performance of those things which were told\nher from the Lord.\"\n\nThe same spirit which dictated the language of Elizabeth, animated the\nbosom of Mary with inspirations of a still higher order. Unable to\nrestrain the vehement enthusiasm of her mind, she thus began:--\n\nMY SOUL DOTH MAGNIFY THE LORD, AND MY SPIRIT HATH REJOICED IN GOD MY\nSAVIOUR.\n\nThe mother of Jesus here adopts the prophetic style, speaking of the\nfuture character of her illustrious Son as though he were already born,\nand had attained to that eminency to which he was predestined. She extols\nhim as \"God her Saviour,\" more enraptured with the hope of salvation\nthrough his name, than with the honour of her maternal connexion with him.\nWe need feel no surprise at her assigning this title to her anticipated\noffspring, when we recollect that she was at the moment divinely inspired,\nand that she had been previously informed by the angel Gabriel of his\nbeing \"the Son of the Highest.\" This was no doubt understood by the Virgin\nMary as expressive of his divine personality. He did not, indeed,\n_become_ the Son of God by his miraculous conception; but it was the\nreason of his being called so. Thus he is _called_ the Son of God as\nraised from the dead, no more to return to corruption, but he was not\n_constituted_ such by these events. It was a _declaration_ of what he was\nantecedently to his conception by the overshadowing influence of the\nHoly Spirit.\n\nIn Mary's exclamation, \"magnifying the Lord,\" and \"rejoicing in God her\nSaviour,\" are used as convertible terms, denoting the same sentiment and\nsource of joy. And how rational and noble was this feeling! Where should\nan immortal creature seek happiness, but in God the Saviour? What are all\nthe fleeting possessions and enjoyments of time, in comparison with the\n\"pleasures\" which are at his \"right hand for evermore?\" How awfully\ninfatuated are those who aim to attain real felicity independently of the\nsovereign good!--Mary continues,\n\nFOR HE HATH REGARDED THE LOW ESTATE OF HIS HANDMAIDEN: FOR, BEHOLD, FROM\nHENCEFORTH ALL GENERATIONS SHALL CALL ME BLESSED.\n\nThis is the language both of piety and inspiration. It implies that sense\nof the divine condescension which characterizes humility, intimating the\nunmerited nature of the mercy she had experienced, as well as her\nunexpected elevation from the lowest condition. She states, that it is her\n_happiness_, and not her _excellences_, for which she anticipated the\ncongratulations of succeeding times. She was conscious that the honour and\nthe glory belonged to God, and that the felicity of her circumstances, not\nthe merit of her character, deserved admiration. It was neither the glory\nof her descent, nor the multitude or splendour of her virtues, that\nattracted the regards of Heaven, and influenced the movements of\nProvidence in passing by the palaces of greatness to the cottage of Mary:\nbut \"so it seemed good in his sight:\" and while, with impious vanity of\nspirit, many are flattering themselves that their imaginary virtue will\nrecommend them to the notice, and secure the favour of Omniscience, it\nwill be found, to their ultimate confusion, that \"this\" only \"is life\neternal, to know thee the only true God, and Jesus Christ whom thou\nhast sent.\"\n\nFOR HE THAT IS MIGHTY HATH DONE TO ME GREAT THINGS; AND HOLY IS HIS NAME.\n\nThere is a singular propriety, in thus introducing the sanctity of the\ndivine nature and character. In the production of that body which was\n\"prepared\" for the Son of God, nothing of the infection of sin, which\nattaches to the corrupt nature of man, was suffered to stain \"the holy\nchild Jesus.\" He was, indeed, \"in all things made like unto his brethren,\nyet without _sin_.\" Although his miraculous conception did not exempt him\nfrom human infirmities, it prevented the possibility of his being\ncontaminated by human guilt.\n\nThe _name_ of God is frequently mentioned in Scripture; and, in general,\nwe are to understand by it the revelation of his character, by whatever\nmethods, to his intelligent creation; and to _hallow_ or pronounce it\nholy, is devoutly to adore every such discovery. His name is written on\nthe works of nature, but shines with pre-eminent lustre in the wonders of\nredemption; and the spirit of ardent devotion traces all these\nmanifestations in order to pay a suitable homage to them. To pronounce the\nname of God _holy_, is then virtually to attribute to the Supreme Being a\ngrandeur and a majesty perfectly unique, and which distinguishes him from\nall other beings in the universe.\n\nAND HIS MERCY IS ON THEM THAT FEAR HIM, FROM GENERATION TO GENERATION.\n\nThe spirit of Mary takes an elevated station, looking back upon past ages,\nand anticipating the glory of future times. The incarnation of Christ is\nrepresented as an act and an evidence of divine mercy, not only to her,\nbut to all who by the fear of God are interested in this new dispensation.\nThe promise of a Saviour was almost coeval with the world; and during the\nlong succession of ages which had since elapsed, and the infinite\ndiversity of events, so perplexing to the human eye and so apparently\nfortuitous, the love of God was pursuing its high purpose. The frequent\nintimations given to the ancient patriarchs, and to the prophets of\nIsrael, proved that the eternal Ruler of the universe was producing, by a\nvast series of preparatory means, the last and best days of time, when the\n\"Sun of Righteousness\" should rise upon the world \"with healing beneath\nhis wings.\" An omnipotent arm was incessantly accomplishing the\ndeterminations of an omniscient mind. No power could impede the march of\nhis mercy to the predestined point; no casualties defeat his great design;\nand no lapse of years, or revolution of centuries, diminish the ardour of\ninfinite love, to secure the felicity of his people. The Lord was never\n\"slack concerning his promise, as some men count slackness;\" for it must\nnever he forgotten, in estimating the movements of eternal Providence,\nthat \"one day is with the Lord as a thousand years, and a thousand years\nas one day.\"\n\nBut this language is not merely, nor, perhaps, chiefly retrospective.\nThose who fear God in all ages, participate the mercies dispensed to man\nthrough an incarnate Redeemer. Under the Christian dispensation in\nparticular, they are fully communicated, and will enrich the people of\nGod to the end of time. The thousands and myriads of the human race, that\napply to \"the fountain opened for sin and uncleanness,\" cannot diminish\nits efficacy or exhaust its fulness; but the last preacher that exists\nupon the earth previous to that final hour, when \"the trumpet shall sound\nand the dead shall be raised incorruptible,\" will be able to proclaim the\nblood of Jesus Christ the Son of God, as cleansing \"from all sin,\" with\nequal confidence to that which inspired the first herald of these \"glad\ntidings to perishing sinners.\"\n\nHE HATH SHOWED STRENGTH WITH HIS ARM; HE HATH SCATTERED THE PROUD IN THE\nIMAGINATION OF THEIR HEARTS.\n\nThe omnipotence of God has been manifested in many remarkable instances\nduring past ages, but in no case so illustriously as in the birth of\nChrist. All the other mighty operations of Jehovah are surpassed in this\nunparelleled event. The haughty Jews, who fondly but foolishly cherished\nthe expectation, that the Messiah would be born of some one of the most\nopulent families in Judea, and conduct them to conquest and dominion, will\nbe inexpressibly disappointed to find him the child of an obscure virgin,\nbetrothed to a carpenter, and an inhabitant of the contemptible town of\nNazareth in Galilee. So wonderfully \"are the ways of God above our ways,\nand his thoughts above our thoughts!\"\n\nHE HATH PUT DOWN THE MIGHTY FROM THEIR SEATS, AND EXALTED THEM OF LOW\nDEGREE. HE HATH FILLED THE HUNGRY WITH GOOD THINGS, AND THE RICH HE HATH\nSENT EMPTY AWAY.\n\nThe providence of God has been often displayed in the depression of the\nmost distinguished from their temporal elevations, and in the advancement\nof the most despised to dignity and renown. The necessitous have been\nliberally supplied: while those who have been possessed of the most ample\nand enviable abundance, have sometimes, by unexpected reverses, become\ndestitute. This sovereign disposal of human affairs has been apparent,\nboth in temporal and spiritual concerns. The Virgin Mary was herself, as\nshe intimates a remarkable exemplification of such an interposal; while\nthose who in Israel were \"hungering and thirsting after righteousness,\"\nbeheld in her infant son, that child whose name was to be called\n\"Wonderful, Counsellor, the mighty God, the everlasting Father, and the\nPrince of Peace,\" and whose manifestation in the flesh afforded the\nsublimest satisfaction to their waiting spirits.\n\nHE HATH HOLPEN HIS SERVANT ISRAEL, IN REMEMBRANCE OF HIS MERCY; AS HE\nSPAKE TO OUR FATHERS, TO ABRAHAM, AND TO HIS SEED FOR EVER.\n\nAll the true Israel of God are now admitted into his paternal protection,\nwhether Jews or Gentiles; for the promises made to Abraham, Isaac, and\nJacob, and to David, of whose family was Mary, could never be forgotten by\nhim who \"rejoiced in the habitable parts of his earth, and his delights\nwere with the sons of men.\" Never can the pious mind recur, without\nemotions of the liveliest gratitude, to such predictions as the following,\nwhich now seem to approach their glorious accomplishments; \"I will make of\nthee (Abraham) a great nation, and I will bless thee, and make thy name\ngreat; and thou shalt be a blessing. And I will bless them that bless\nthee, and curse him that curseth thee; and in thee shall all families of\nthe earth be blessed.... And I will establish my covenant, between me and\nthee, and thy seed after thee, in their generations, for an everlasting\ncovenant, to be a God unto thee, and to thy seed after thee.\"\n\nMary prolonged her visit to her aged friend and relative, three months; a\nperiod of their lives to which, no doubt, each would ever after recur with\npeculiar satisfaction. The family of Zacharias was not dulled by the\nformalities of ceremony, or disturbed by the riot of folly, but\ndelightfully animated by the cheerfulness of religion. Their time, we may\nreadily admit, was wisely employed; and their daily converse such as\nbefitted those favourites of Providence, who knew the truth of God, and\nhad enjoyed the honour of angelic visitations.\n\nThe improvement of time ought to be our great and immediate concern. To\nthis important duty we are urged by a consideration of the rapidity of its\nflight--the impossibility of its return--the bright examples of its proper\nuse, which the records of inspiration furnish--the fatal consequences of\nsquandering it away in useless, frivolous and criminal pursuits--the voice\nof reason--of conscience--of Providence--of Scripture--of disappointed\ninfidelity and of triumphant faith--and the vast interests of eternity,\nwith which the use of it is essentially connected. \"Lord, so teach us to\nnumber our days, that we may apply our hearts unto wisdom.\"\n\nDuring all this time, Mary was only the betrothed wife of an obscure but\nconscientious person, named Joseph. This was a circumstance which\noccasioned _him_ extreme perplexity, but tended to exhibit the strength of\n_her_ faith. Joseph was fearful of her reputation, and meditated some plan\nof concealing what he supposed would be deemed the disgrace of his beloved\npartner; for the Jews, whose laws of marriage were very precise,\nconsidered infidelity to a betrothed husband in the light of adultery, and\nas therefore subjecting the person to its usual punishment. [6]\n\nIt does not appear that Mary explained to him the manner or occasion of\nher mysterious conception; but judging, perhaps, that it would seem\nincredible, she leaves the whole affair in the hands of Divine Providence.\n\"Thus,\" as archbishop Leighton excellently remarks, \"silent innocency\nrests satisfied in itself, when it may be inconvenient or fruitless to\nplead for itself, and loses nothing by doing so, for it is always in due\nseason vindicated and cleared by a better hand. And thus it was here; she\nis silent, and God speaks for her.\"\n\nThis inexplicable mystery was revealed to Joseph in a dream. He was\nassured by an angel, that Mary should bring forth a son, and commanded to\ncall his name JESUS, for he was to \"save his people from their sins.\" His\napprehensions being immediately dispersed, he obeyed the heavenly\nintimation, \"to take unto him Mary his wife.\"\n\nThis miraculous conception has ever proved the stumbling-block of\ninfidelity; while, in the just convictions of Christians, it is to be\nregarded as one of the most glorious and indispensable peculiarities of\nour faith. Christianity is not answerable for those misrepresentations of\nthis doctrine which result from the weakness or the wickedness of mankind,\nand which have so often exposed it to ridicule; but let the statement of\nScripture be taken simply as it is--plain, perspicuous, untangled with the\nperplexities of controversy--and it will approve itself to the pious mind,\nnot only as a fact, but as one of prime importance and obvious utility.\n\nIn demanding an explication of the manner in which the divine and human\nnatures became united, or continue to subsist in indissoluble connexion in\nperson of the Son of God, reason claims a prerogative to which she is by\nno means entitled; especially if the alternative be, either that reason\nshall be satisfied, or the statements of Scripture rejected. There exist\nfacts relative to our own constitution as incomprehensible and\ncontradictory to what, independently of experience, we should be induced\nto believe, as the miraculous conception and mysterious nature of Jesus\nChrist. The soul and body, distinguished for properties not only peculiar\nto each, but dissimilar, heterogeneous, and seemingly inconsistent, yet\nconstitute one person. A man is at once material and immaterial, mortal\nand immortal.\n\nIt was expedient that the Son of God should become man, that he might set\nus an example, sympathize with our griefs, vanquish our enemies, and\nabolish death: and equally so that he should be coequal with God in order\nto procure salvation for the lost world by the merit of his atonement;\notherwise his obedience must have been imperfect, his sufferings\nunsatisfactory, and his mediatorial character, by which he was allied to\nboth parties, incomplete.\n\nThis doctrine is practical, and not an abstract speculation, or an article\nof faith intended merely to fill up the outline of a system, and\nunconnected with any moral results. It is calculated to awaken our\ngratitude and kindle our love, by showing us the infinite goodness of God,\nwho \"spared not his own Son, but delivered him up for us all\"--\"who made\nhim to be sin for us, who knew no sin, that we might be made the\nrighteousness of God in him.\" It should further engage us to cultivate\nhumility and patience. A view of the abasement of the Son of God should\nimpress upon us a sense of the insignificance of all earthly glory, and\nthe propriety of sustaining all the trials and deprivations of life with\nunrepining fortitude. \"Let this mind be in you which was also in Christ\nJesus; who, being in the form of God, thought it not robbery to be equal\nwith God; but made himself of no reputation, and took upon him the form of\na servant, and was made in the likeness of men: and being found in fashion\nas a man, he humbled himself, and became obedient unto death, even the\ndeath of the cross.\"\n\nThis view of the incarnation of Christ is adapted also to promote charity;\nfor, \"though he _was_ rich, yet for our sakes he _became_ poor; that we,\nthrough his poverty, might be rich;\" and it tends to elevate us above the\nmeanness of temporal compliances, and the degradation of worldly lusts, by\npointing out the dignity to which our nature is advanced, through having\nbeen assumed, and still being retained in its purified state by the Son of\nGod. Let a holy ambition prevail, to live as those who possess such a\nrelationship; and who, though at present disguised in the dress of\npoverty, are born to an inheritance of which no enemy can prevent your\npossession--\"an inheritance incorruptible and undefiled, and that fadeth\nnot away, reserved in heaven for you, who are kept by the power of God\nthrough faith unto salvation.\"\n\n\n\nSection II.\n\n\n  Nothing happens by Chance--Dispensations preparatory to the Coming of\n  Christ--Prophecy of Micah accomplished by Means of the Decree of\n  Augustus--Mary supernaturally strengthened to attend upon her new-born\n  Infant--Visit of the Shepherds--Mary's Reflections--Circumcision of the\n  Child--taken to the Temple--Simeon's Rapture and Prediction--Visit and\n  Offerings of the Arabian Philosophers--general Considerations.\n\nChance is a word which ought to be banished from the Christian vocabulary.\nIt is utterly contradictory to reason, opposed to experience, and\nsubversive of revelation. To suppose that he who created the world has\nwholly and forever abandoned it, is improbable; and to imagine that the\nregular movements of nature, and the course of events--the whole train of\ncauses, and the incalculable variety of dependent consequences, are merely\nfortuitous, seems absurd as well as impious. Uncertain and confused as\nwere the opinions of the pagan nations of antiquity, few of them totally\ndenied some kind of superintending providence; and many of their ablest\nwriters reasoned in defence of it in the most forcible manner. \"What,\"\nsaid the emperor Marcus Antoninus, \"would it concern me to live in a world\nvoid of God and without Providence?\"\n\nIn order to form clear conceptions of this, and of every other subject\nconnected with the peace of our minds and the immortal interests of man,\nwe must apply to the Scriptures for information. Hope, conjecture,\nplausibility--all became pleasingly absorbed in the splendour of truth;\nwhich, with the brightness of a sun beam, writes upon the inspired page\nthe doctrine of an universal and particular providence. It appears,\nindeed, so fundamental to the system of Christianity, and so consonant to\nthe wisdom and goodness of God, that if it were possible to adduce \"solid\nobjections against its reality, one of the richest sources of consolation\nto the human race would be forever lost--some of our dearest hopes would\nbe undermined, and despondency shed disastrous gloom over the whole scene\nof life. It is the happiness of Christians to know, that nothing can\nescape the eye, nothing can disarrange the schemes, or thwart the\npurposes, of the eternal mind; and that the same general law which\nregulates the flight of an angel, or the affairs of an empire, connects\neven the fall of a sparrow with the plans of heaven. It is their privilege\nto feel assured, that the events which appear contingent or accidental to\nus, are equally ordained with those which seem the most orderly and\nregular. The arrow may be shot at a venture, but the Supreme Ruler guides\nit through the air. So sings the poet;\n\n  \"Through all the various shifting scene\n  Of life's mistaken ill or good,\n  Thy hand, O God, conducts unseen\n  The beautiful vicissitude.\n\n  All things on earth, and all in heaven,\n  On thy eternal will depend;\n  And all for greater good were given,\n  And all shall in thy glory end.\"\n\nThese sentiments will receive additional illustration from the remarkable\nfacts respecting the birth of Christ, which it will be now proper to\nnotice. He who can imagine the correspondence observable between ancient\npredictions and the occurrences which mark the singular history before us\nto be mere casual or undesigned coincidences, must possess a mind\nstrangely perverted by prejudice or mean in its conceptions--he must in\nreality believe greater miracles than he denies, and, in his zeal to be\nthought rational, become enthusiastic and fanatical, in admitting the most\ninconceivable absurdities. We hesitate not to say, that even upon the\nprinciples of reason there are more difficulties in denying a providence\nin all the circumstances connected with our Saviour's incarnation, than in\nallowing its active agency; and that here, the doctrine which is most\nconsolatory is most true. Sophistry may attempt to poison or to stop the\nstreams of spiritual comfort, but they will nevertheless flow with\nundiminished sweetness and abundance.\n\nThe whole period of the past time ought to be considered as a vast\npreparatory dispensation; every circumstance in the history of the people\nof Israel essentially depended on each previous occurrence, and stood\nconnected with each succeeding one. We perceive sometimes more distinctly\nby a prophetic light, sometimes more obscurely through the hieroglyphical\ncharacters of the Mosaic economy of types and shadows, a wonderful series\nof events, that guides the devout inquirer to \"God manifest in the flesh;\"\nand, if human penetration cannot always discover the bright concatenation,\nwe feel assured that it exists, and is regularly maintained by supreme\nwisdom; as we infer from observing the commencement, or discovering some\nparts of the course, which a mighty river pursues through provinces and\nempires, that, although the whole may not be accurately ascertained, yet\neach part, whether it traverses subterraneous passages or pathless\nforests, is certainly and necessarily connected.\n\nThe links of this marvellous chain of providence become more distinctly\nvisible as we approach the last, and witness its glorious termination.\nAmongst other ancient prophecies, we have this very express declaration of\nMicah respecting the birth of Christ--a declaration which, after the lapse\nof seven hundred years, we are now to see verified: \"Thou, _Bethlehem\nEphratah_, though thou be little among the thousands of Judah, yet _out of\nthee shall he come forth unto me that is to be ruler in Israel_, whose\ngoings forth have been from of old, from everlasting.\"\n\nIt has been related, that at the time of the miraculous conception, Joseph\nand Mary lived at Nazareth in Galilee, and still continued this residence.\nIf the predicted child had been born in Nazareth, it is obvious that\neither he could not be the Messiah, or the prophet was not correct. The\nvirgin mother, however, neither disbelieved the communications of Heaven,\nnor took any extraordinary measures, by a removal of her dwelling-place,\nto aid the accomplishment of a divine oracle. How she, an inhabitant of\n_Nazareth_ was to be the mother of him whom so many ages had expected in\n_Bethlehem_, was indeed mysterious; and yet like Abraham, she hoped\nagainst hope; allied in faith, as well as by descent, to that eminent\npatriarch. Nothing could be more contradictory, to her anticipations than\nexternal appearances; but nothing could be more humble, more patient, or\nmore indicative of lively faith in God, than her spirit and conduct. She\nbelieved the angel, and she left the event. What an illustrious example to\nher sex! what confidence in Providence! what trust in God! what a\nresignation of reason to revelation!\n\nMark the event. Augustus, at this time emperor of Rome, suddenly published\nan edict for the registry, or enrolment of the empire; probably with a\nview to ascertain the state of his dependencies, to exact an oath of\nfidelity, and perhaps, to determine the amount of money which might be\nreasonably expected from each province in case of any future taxation. The\nwhole empire being included in this decree, all the families were required\nimmediately to repair to their respective cities, for the purpose of\nhaving their names distinctly recorded; and, as Joseph was lineally\ndescended from David, he, with his espoused wife, went into Judea to\nBethlehem, because it was the birth place and residence of their\nillustrious ancestor.\n\nAt this remarkable crisis Mary was detained by the full accomplishment of\nthe time for her delivery; \"and she brought forth her first born Son, and\nwrapped him in swaddling-clothes, and laid him in a manger, because there\nwas no room for them in the inn.\" Here then were fulfilled the prophetic\ndescriptions of the place and circumstances of the Redeemer's incarnation.\nA virgin produces a son--a son who, by the exclusion of his parents from\nthe accommodation of the inn, already began to realize the inspired\ndeclaration, \"he is despised and rejected of men\"--a son identified as the\npromised Messiah by every thing connected with his birth. Augustus issues\na decree which brings Mary to Bethlehem at the precise moment when this\nremoval was requisite; and yet Augustus, ignorant of the designs of Heaven\nor the condition of Mary, considers only his personal glory and the\nsecurity of the imperial dominions. He has one purpose, and Providence\nanother; but they both concur to the predestined end. Augustus knew not\nthat his edict was to prove the appointed means of accomplishing the most\nimportant event that had ever transpired since the commencement of time,\nand was, in fact, the wonderful hinge upon which the numerous and\nconcurring prophecies of past centuries were destined to turn. He knew not\nthat his imperial edict for an universal enrolment, was the last of a\nseries of preparatory means by which the great purposes of infinite mercy\nwere to be developed and displayed. Why was not the same policy pursued by\nthe emperor, when it was determined upon seven-and-twenty years before at\nTaracon in Spain? and why, if he were diverted at that period from the\nimmediate execution of this project by some disturbances in the empire,\nwas it forgotten or neglected for so many years, and revived at so\ncritical a moment? Let infidelity stand abashed, and listen to the voice\nof revelation: \"He worketh all things after the counsel of his own will.\"\n\nHow often has the supreme Disposer made use of those agents to accomplish\nhis purposes, who were themselves the last to acknowledge his\nsuperintendence, or perhaps the first to oppose his will! How consolatory\nto the Christian to reflect, that the passions of the human mind, the\nmadness of ambition, the rage of envy, the misrule of tyrannic power, the\nanimosity of persecution, the decrees of princes, the events of war and of\npeace, the elements of nature, and the powers of the invisible worlds, are\nunder the perfect control of God! A Pharaoh shall cause his \"name to be\ndeclared throughout all the earth,\" by giving occasion to the most\ntranscendent miracles, and the most direct and indisputable interference\nof Omnipotence--a Cyrus shall pursue a wonderful career of conquest;\nvictory after victory shall enhance his fame; nations shall be subdued,\nand gates of brass broken before him, for the sake of Israel the elect of\nGod, and Jacob his servant--an Augustus shall unconsciously fulfil a\ndivine decree by means of an edict of his own--the Roman empire shall be\nenrolled, that Jesus may he born in Bethlehem.\n\nIt appears that Mary was supernaturally strengthened to perform the\nnecessary duties to her infant charge, in the cold and comfortless\nsituation in which she was thrown. No one seemed at hand to commiserate\nher sufferings, to supply her wants, or to assist her weakness. Her own\nlife was endangered; but maternal tenderness struggled for the life of her\nfirstborn, and a divine faith in God and his promises sustained her amidst\nthe privations of her desolate abode. Let not his people permit\ndespondency to becloud their days or extinguish their hopes; but, relying\non his assurance, \"As thy day is, so thy strength shall be\"--an assurance\nso remarkably verified in the mother of Jesus, and so often corroborated\nby the experience of Christians--let them imitate the patience and faith\nof this illustrious woman, who was at once the ornament of religion and\nthe glory of her sex.\n\nEvery thing is marvellous in this sacred story. No sooner was this child\nintroduced into the world, than his virgin mother received an unexpected\nvisit in her lonely dwelling. A company of shepherds came, with\nunceremonious eagerness, to her asylum. Mary and Joseph were together in\nthe stable, conversing doubtless, upon this astonishing birth; and\nprobably might have been alarmed at the intrusion of strangers. Were they\ncome to remove them from this poor lodging, as they had been already\nexcluded from the inn, and occupy their places?--were other barbarians\ncome to pour the last drop into the cup of maternal wo, by expelling Mary,\nher husband, and her offspring, from their wretched, but still acceptable\nshelter? If this were the case--if, when the strangers obtruded, these had\nbeen the just apprehensions of the afflicted family, they knew where to\nfind consolation; and she who held the babe in her arms, and pressed it\nto her bosom, was no doubt prepared to adopt a similar strain with that by\nwhich Simeon afterward proclaimed his ecstasy--\"Lord, now lettest thou\nthy servant depart in peace, for mine eyes have seen thy salvation.\" But\nfear not, Mary! It is no ruffian band that approaches thee! These are no\nidle strangers, impelled by a vague curiosity; but they are the\ncommissioned messengers of Providence and the ambassadors of peace! They\nhave heard \"glad tidings,\" and they are come to verify the visions they\nhave seen, and to renew the joys they have felt!\n\nIn the neighbouring fields these shepherds were watching their flocks by\nnight; when suddenly an angelic messenger made his appearance in a blaze\nof celestial light. They were of course astonished and alarmed; but, from\nthe first, perceived it was no illusion of the senses, since all\ndistinctly saw, and were equally affected by the splendid reality. The\nbenevolent spirit bade them dismiss every apprehension, and proceeded to\nopen his glorious commission. It consisted of an assurance, that in the\ncity of David the long-predicted Messiah was actually born, and on that\nvery day; [7] and that this was the sign by which they should discover the\ntruth of this revelation, that if they went immediately to Bethlehem they\nshould find the Babe wrapped in swaddling-clothes, lying in a manger. This\nangel, probably Gabriel, who had already appeared to Zacharias and Mary,\nwas in a moment joined by a multitude of the heavenly host, whose\nenraptured bosoms could no longer repress the intensity of joy, and who\nwere permitted to strike their golden harps and unite their angelic voices\nin those ever memorable strains, \"GLORY TO GOD IN THE HIGHEST, AND ON\nEARTH PEACE, GOOD WILL TOWARDS MEN.\"\n\nThe shepherds instantly hastened to Bethlehem. They beheld the heaven-born\nBabe. They explained to Joseph and the virgin what they had seen and\nheard; and then circulated the wonderful news in every direction.\nAstonishment filled the whole vicinity; but it is probable a great\ndiversity of opinion prevailed respecting the degree of credit due to the\ntestimony of these witnesses; and the impression would soon vanish from\nthose whose prejudices, whose ignorance, or whose temporal interests,\nprevented their immediate acknowledgment of the mighty fact. And must we\nnot deeply lament, that to this hour similar reasons operate to produce a\nsimilar infidelity or rejection of the well-substantiated claims of the\nSon of God upon the affections and obedience of mankind?\n\nIn the mean time, as the evangelist states, \"Mary kept all these things,\nand pondered them in her heart.\" With a modesty and a piety so truly\ncharacteristic of this eminent woman, she left it to others to publish to\nthe world the extraordinary manifestations of divine favour which she had\nreceived, content to observe in silence the movements of Providence, and\nto allow the mysterious fact to be gradually developed. As she took no\nmeasures at first to screen herself from reproach, but left the defence of\nher integrity to him whose wisdom was working all these wonders; so she\ndid not avail herself of the present opportunity to extend her fame. From\nthe astonishment or the applauses of the multitude she willingly retired\ninto the shades; and instead of indulging vanity, gave herself to solemn\nmeditation. Connecting together the vision of Zacharias, the language of\nElizabeth, the visitation of the celestial spirit to herself, the\nmiraculous conception, the unexpected occasion of her removal at this\ncrisis to Bethlehem, the recent account of the shepherds, the language of\nancient prophecy respecting the lowly birthplace of the Saviour of\nmankind, and the peculiar accordance of its minute descriptions with her\npresent circumstances; she perceived the amazing conclusion to be drawn,\nand humbly adored the God of her salvation.\n\nWe must pronounce Mary, then, a thoughtful observer and a humble inquirer,\nfree from the levity of her age, and superior in mental character to the\npoverty of her condition. She had, indeed, superior advantages, and was in\na sense placed under divine discipline and instruction: but she possessed\na docility of spirit which rendered these singular means so conducive to\nher rapid improvement in knowledge and piety. Happy for us if we make a\nproper use of whatever religious privileges we enjoy, so that the\nspiritual opportunities and blessings which enhance our responsibility, do\nnot, by our negligence, aggravate our condemnation!\n\nIt is probable that we forfeit much enjoyment, and lose much attainable\nwisdom, by suffering the events of providence to pass unnoticed. The habit\nof investigating their connections, and tracing their consequences, would\nno doubt both improve the faculty of observation, and spare us many\nperplexities. Diligence in this sacred study would be repaid by pleasure\nand profit. We should \"know,\" if we \"followed on to know the Lord.\" The\ndeep shadows which overcast the scenes of life, and are so impervious to\nthe human sight, would be easily penetrated by the eye of faith; a new and\nglorious scene would present itself; objects and arrangements, before\nunseen, would gradually become visible; what was previously obscure in\nform and shape, would appear in just proportions; and many of the sources\nof our present anxiety might become the means of our richest\nsatisfaction. Let us imitate the noble examples upon record; remembering\nthat no place or time is unsuitable to a devout temper, or impossible to\nbe improved to pious purposes. Isaac meditated in the _fields_, and Mary\nin the _stable_; and a devout spirit will transform either into a temple\nof praise and prayer.\n\nOn the eighth day after his birth, this immaculate Child was circumcised,\nboth because he was a Jew, and the predicted Messiah. All the descendants\nof Abraham were required to submit to this institution; and, therefore,\nthe parents of JESUS, for so he was named on this occasion, according to\nthe previous intimation of the angel, could not omit this service without\nforfeiting their privileges; and as he was afterward to become the great\npreacher of righteousness to his own nation, it was necessary that he\nshould not be exposed to the punishment of excommunication as a stranger.\nThus, according to the apostle's allusion, he was \"made under the law,\"\nand evidently partook of flesh and blood.\n\nAt the expiration of forty days, the parents of Jesus went up to\nJerusalem, to present their Infant before the Lord in the temple,\nconformably to the Mosaic law, to offer the sacrifices required upon such\nan occasion, and to pay the stipulated sum of five shekels for the eldest\nson. [8] Led by a divine impulse, a certain venerable saint, named Simeon,\ncame into the temple at this moment; and taking the wondrous Child into\nhis aged arms, exclaimed, \"Lord, now lettest thou thy servant depart in\npeace, according to thy word; for mine eyes have seen thy salvation, which\nthou hast prepared before the face of all people; a light to lighten the\nGentiles, and the glory of thy people Israel!\" Some have, with useless\ncuriosity, inquired into the birth, parentage, and station of this\nenraptured believer; and with that mistaken prejudice so common to the\nworld, by which greatness of character is perpetually associated with\neminence of rank, and nobility of birth, they have endeavoured to prove\nhim to have been a priest, or the son of Hillel, who was chief of the sect\nof the Pharisees, and president of the sanhedrim forty years; and he has\neven been represented as the father of that Gamaliel who brought up the\napostle Paul. Whereas the narrative of Luke introduces him as a person of\nno considerable notoriety, but as one who possessed an infinitely greater\nclaim to distinction in the inspired page, a man of exemplary conduct and\npiety, who was waiting for him who was so long expected as 'the\nconsolation of Israel.' He was not the favourite of princes, but the\nservant of God; and this was his best distinction, that \"the Holy Ghost\nwas upon him; and it was revealed unto him by the Holy Ghost, that he\nshould not see death before he had seen the Lord's Christ.\" Growing\ninfirmities might have awakened, in an ordinary mind, some suspicion of\nthe reality of that assurance which he had received. Delay seemed to mock\nhis patience, time dimmed his eyes, and suspense might well have sickened\nhis heart--but at last the hour arrives, the ancient oracles are\nfulfilled--celestial revelations, after the lapse of four hundred years\nfrom the days of Malachi, relume a benighted world--Zacharias, Mary,\nSimeon, received the prophetic spirit; and death becomes disarmed of his\nterrors, amidst the bright gleamings of approaching day.\n\nTurning to the astonished parents, and addressing himself particularly to\nhis virgin mother, he said, \"Behold, this child is set for the fall and\nrising again of many in Israel; and for a sign, which shall be spoken\nagainst, (yea, and a sword shall pierce through thy own soul also,) that\nthe thoughts of many hearts may be revealed.\" Anna, an aged prophetess, at\nthe same instant joined this happy group, and \"gave thanks, likewise, unto\nthe Lord:\" the glad tidings were circulated, and the parents returned\ninto Galilee.\n\nThe _accomplishment_ of that event, which in former ages was only the\nsubject of _prediction_, constitutes part of the happiness of gospel\ntimes. True, indeed, as those predictions proceeded from God, there\nexisted from the beginning a certainty of their being fulfilled. It was as\nimpossible that God should lie, as that he should cease to exist; and\nhaving declared the decree, that his Son should \"sit upon his holy hill of\nZion,\" no human violence, no providential vicissitudes, no Satanic\ndevices, could prevent it. No one of them, nor all of them combined, could\neffectually obstruct the march of omnipotent goodness to the completion of\nits purposes. But the saints of old suffered a material disadvantage from\n\"his day\" being as yet \"afar off;\" a disadvantage which could not possibly\nbe remedied. It is evident that, except in cases of immediate inspiration,\na suspicion might exist in the pious mind, that the prophecy might be\npartially, if not entirely misunderstood, as the most penetrating mind\ncannot, at this day, with the longest line of research, fathom the deeps\nof futurity. Time alone can, with perfect certainty, interpret the visions\nof prophecy.\n\nIt is also plain that no description, however minute and glowing, could\nperfectly represent the life and love of the Redeemer, as displayed in his\nown person. The imperfection of language rendered it impossible to portray\nthe glorious reality. What inspired or seraphic pen, though dipped in\nheaven, could display all that was seen when they \"beheld his glory?\" Had\nOmnipotence remanded back the flood of ages, and recalled from the\ninvisible state the illustrious saints that had been carried down the\nstream, from the time of Adam, in order to have witnessed the incarnation,\nthe life, the death, and the resurrection of Jesus; with one voice they\nwould have exclaimed, \"The half was not told me.\"\n\nIn proportion to the approach of the Messiah, hope glowed with increasing\nardour. Standing on the mount of prophecy, the pious Jews eagerly waited,\nand triumphantly hailed the rising of this bright day of grace. How many\n\"prophets and righteous men\" desired to behold this eventful period, but\n\"died without the sight!\" With what sacred pleasure did Moses record the\nfirst promise, though at the distance of many centuries! What rapture\nthrilled through the patriarch's veins, when he spake of the coming of\n_Shiloh_, \"unto whom the gathering of the people should be;\" and how did\nhis languid eyes brighten with new lustre in the dying hour, when he\nexclaimed, \"I have waited for thy salvation, O Lord!\" In what strains of\nholy joy did the \"sweet singer of Israel\" declare, \"My heart is inditing a\ngood matter; I speak of the things which I have made touching the King; my\ntongue is the pen of a ready writer. Thou art fairer than the children of\nmen; grace is poured into thy lips; therefore God hath blessed thee for\never!\" How did Isaiah's heart glow with transport, while his lips were\ntouched with inspiration, and triumph played on his prophetic harp, \"Unto\nus a Child is born, unto us a Son is given: and the government shall be\nupon his shoulder: and his name shall be called Wonderful, Counsellor, the\nmighty God, the everlasting Father, the Prince of Peace. Of the increase\nof his government and peace there shall be no end, upon the throne of\nDavid, and upon his kingdom, to order it, and to establish it with\njudgment and with justice from henceforth even forever. The zeal of the\nLord of hosts will perform this!\" But neither the sacred pleasure of\nMoses, when he recorded the first promise, nor the rapture that thrilled\nthrough the patriarch's veins, nor the holy joy of the sweet singer of\nIsrael, nor the glow of transport that animated the heart of Isaiah, and\ninspired his lays, can equal the joy of the Christian church. Hope,\nindeed, presented to the early ages a lively _picture_ of future times,\nand prophecy described them; but \"blessed are our eyes, for they see; and\nour ears, for they hear ... many prophets and righteous men have desired\nto see those things which we see, and have not seen them; and to hear\nthose things which we hear, and have not heard them.\"\n\nThe visit of the shepherds to Mary, already recited, was succeeded by\nanother, perhaps equally remarkable. A company of Magi, or Magians, [9]\nprobably from Arabia, having seen a remarkable light, resembling a star,\nsuspended over Bethlehem, hastened to pay suitable homage to the\nillustrious personage whose birth it indicated. These philosophers, who\nwere particularly addicted to the study of astronomy, being doubtless\nincited by a divine influence to repair to the country over which this new\nstar or meteor seemed to shed its glory, immediately went to Jerusalem,\nwhere they began to make the most anxious inquiries. The news of their\narrival soon reached the ears of Herod, a man whose cruelties had often\nexasperated his subjects, and kept him in a state of constant suspicion;\nso that he naturally apprehended fatal consequences to his crown, from\nthis report of the birth of a king. Having first consulted the priests\nand scribes respecting the birthplace of Christ, he procured a private\ninterview with the Magians, for the purpose of ascertaining the time of\nthe meteoric appearance; and, with all the policy of all experienced\nstatesman, requested them to go and find out the extraordinary Child, then\nreturn to bring him word, that he might come and worship him. This was a\ncontrivance, by which he expected to accomplish, with greater certainty,\nthe destruction of Jesus.\n\nThe Arabian philosophers instantly proceeded on their journey--the star\nmoved before them, as the cloudy pillar once guided the marches of Israel\nin the wilderness; till at length it became stationary over the place\nwhere the Infant lay: then, having fulfilled the design of its creation,\ntotally and forever disappeared.\n\nIs it for us to question the wisdom of God in any of the productions of\nnature, because _we_ do not perceive their utility? Shall we venture to\narraign his goodness, because he has not only supplied the necessities of\nman, but filled the caves of ocean, and spread the pathless wilderness\nwith a rich variety of existence, the specific purposes of which the\nresearches of man have hitherto failed to discover? Shall we dare to say\nthat the impenetrable forest, or the untenanted island, was made in vain?\nor that the grass grows, in the valley, the shrub sprouts on the\ninaccessible height, or the flower expands its beauties and diffuses its\nfragrance over the desert uselessly, because _we_ have not discovered the\nreasons of their formation? Who, excepting the philosophers of Arabia,\nthat had seen the new luminary shine for a few days and expire, but would\nhave disputed the necessity or questioned the design of such a phenomenon?\nThe ignorant, vulgar, and even the rest of the sages of Arabia, might\nhave surveyed it with idle wonder or incurious eye; very few followed the\nsplendour, or knew the intention of its appearance. And may not other\nbeings be acquainted with many of those mysteries of nature which we fail\nto penetrate? or may not secret connexions and combinations, both in the\nanimate and inanimate creation, exist, which, however important, it is not\nnecessary for us to know? In reference both to nature and providence--\n\n  \"One part, one _little_ part, we dimly scan,\n    Through the dark medium of life's feverish dream;\n  Yet dare arraign the whole stupendous plan,\n    If but that little part incongruous seem.\"\n\n  BEATTIE.\n\nThe figure of Balaam, in predicting the birth of a Saviour, probably\ncontained a prophetic allusion to the phenomenon in question; \"There shall\ncome a star out of Jacob, and a sceptre shall rise out of Israel;\" and\nwith similar reference, we read in the apocalyptic vision, \"I am the\nbright and morning star.\"\n\nAs soon as the Magians saw the young Child, with Mary his mother, they\n\"fell down and worshipped him: and when they had opened their treasures,\nthey presented unto him gifts; gold, and frankincense, and myrrh. And\nbeing warned of God in a dream that they should not return to Herod, they\ndeparted into their own country another way.\"\n\nThis narrative suggests many instructive considerations, some of which we\nshall briefly notice.\n\n1. Many of those who have possessed the fewest means of moral and\nspiritual improvement, will appear in judgment against multitudes who\nenjoy the greatest variety of religious advantages. These Arabian sages\nacted up to what they knew, and followed the light which was afforded\nthem; in consequence of which they made discoveries of the most valuable\ndescription, such as could have been attained by no other proceeding, and\nsuch as were totally concealed from the unobservant mass of mankind. It\nwas indeed a small \"star\" that first attracted their notice, but it led to\nthe \"Sun of Righteousness.\" O that we were equally wise and diligent in\nthe use of our opportunities and privileges--we should then be equally\nsuccessful!\n\n2. A specimen is here presented to us of the discriminating proceedings of\nthe grace of God. Those who were \"far off\" were \"brought nigh,\" while\nthose who were \"nigh\" really, were placed \"far off.\" These Pagans were\nconducted to Jesus; while the infatuated Jews, unaffected by his\nappearance and subsequent miracles, opposed his influence, and gloried in\ntheir shame. Thus was fulfilled the ancient oracle, \"I am found of them\nthat sought me not.\" The star which failed to excite attention in Judea,\ndarted an attractive and effectual splendour into Arabia.\n\n3. It is truly deplorable, that those signs and wonders of Almighty mercy,\nwhich will fill eternity with praise, should be so little observed or\nappreciated by the great proportion of mankind. How different were the\nengagements that occupied the inhabitants of Jerusalem, from those of the\nArabian philosophers! The star of Bethlehem excited the respectful\nattention only of a few strangers, who saw and followed it, and \"found the\nMessiah.\" The Saviour they sought was despised and rejected of men, when\nemerging from the obscurity of his early life, he dwelt amongst them,\ndistributing blessings, and imparting salvation.\n\nIs not this the case to the present hour? Where are the travellers to\nZion? Where are the followers of Christ? Where are those happy individuals\nto be found, who, renouncing the speculations of philosophy, and the\nsuggestions of a depraved and perverted mind, are led by the star of\ndivine revelation to Jesus? Where are those who forsake ALL for him? Where\nthe company of inquirers, whom no frowns and no flatteries can induce to\nrelinquish the pursuit? Alas, how thinly scattered! The multitude,\nattracted by the glare of worldly glory, can see, indeed, the glitter of\ngold, and hear with approving readiness the accents of pleasure; but are\nunable to discern the excellencies of Christ, and will not listen to his\nvoice! They are enchanted by other charms, and lulled into dangerous\nrepose by other music!\n\n4. Though the star of Bethlehem, which guided the Arabian sages to the Son\nof God, be extinguished, the clear light of truth still shines as in a\ndark place, and points us to the same object. \"Thy word is a lamp unto my\nfeet, and a light unto my path.\" Whoever follows this light, will be led\nto Jesus; whoever neglects it must wander in the wilderness of error and\nperplexity. It sheds the clearest radiance on the path of the traveller,\nwho is pressing to the \"Prince of Peace.\" Let us not pay attention to\nthose deceptive lights which the world holds out to allure and destroy.\nThis only is from heaven, and will guide the inquirer thither, where the\nillumination it has diffused over the path of life, will be lost amidst\nthe splendours of eternal day.\n\n\n\nSection III.\n\n  The Flight into Egypt--Herod's cruel Proceedings--and Death--Mary goes\n  to Jerusalem with Joseph--on their Return their Child is missing--they\n  find him among the Doctors--he returns with them--the Feast of\n  Cana--Christ's treatment of his Mother when she desired to speak to\n  him--her Behaviour at the Crucifixion--she is committed to the care of\n  John--valuable Lessons to be derived from this touching Scene.\n\nChristians, in their times of trial, are usually favoured with adequate\nsupplies from heaven; so that if they have been overtaken suddenly, or\nattacked fiercely, their afflictions have neither found them unprepared,\nnor left them overwhelmed. It seems to have been the design of God, in\nsome of his most painful dispensations, not only to purify the individual\ncharacter, but to evince in general, by means of the sufferer's patience,\nhumility, and other virtues, the reality of religion, and the power of\nfaith; and thus to furnish an example for the imitation of mankind. This\nconsideration may serve to explain a part of that _mysteriousness_ which\nhas characterized many instances of remarkable tribulation, and to prevent\nthose hasty decisions upon the conduct of Providence which we are too apt\nto adopt. On all occasions, we may safely conclude, that whatever be the\nnature of our affliction, the goodness of our Father in heaven will both\nproportion it to the necessity of the case, and enable us to sustain it,\nby preparatory consolations.\n\nThe story of Mary and her family illustrates this representation. The\nbalance of her lot, so to speak, was poised by a divine hand; and the\nequilibrium was mercifully and almost constantly preserved, by a\nproportionate share of joy and sorrow. The danger of reproach and\nproscription by the Jewish law, was compensated by the circumstances of\nthe miraculous conception; the meanness and misery of her condition in the\nstable at Bethlehem, were counterbalanced by the visit of the shepherds,\nand the equally wonderful journey of the eastern Magi; and the whole\ntrain of previous manifestations, tended to prepare her for the new\ndistresses which were destined to attend the flight into Egypt.\n\nHerod was arranging his plans with malicious skill, and as he imagined,\nwith secrecy; but there was an eye that watched his movements with\nunsleeping vigilance, and a wisdom invisibly operating to counteract his\npurposes. The Magi were forewarned, by a heavenly vision, not to return to\nthis foe of the holy Jesus; and an angel appeared to Joseph, directing him\nto escape with the mother and child into Egypt; and thus did Herod himself\nunconsciously fulfil the ancient oracle; \"Out of Egypt have I called my\nSon.\" The cruel archer shot at the Saviour's life, but the arrow rebounded\nand took his own.\n\nBehold, then, Mary and Joseph, with their infant charge, hastening, in\nobedience to the divine command, to a distance from the persecutor's fury!\nSee them under the covert of darkness, and amidst the silence of night,\nflying to their appointed place of exile; still under the guidance of that\nhand which regulated all the events of their lives, with no less wisdom\nand constancy than it directed the movements and fixed the positions of\nthe planetary and starry orbs, which glittered upon their adventurous\npath. Observe them trembling with human fears, but sustained by spiritual\nconsolations! Mary presses the infant fugitive to her maternal breast,\nstill \"keeping all these things, and pondering them in her heart;\"\nincapable of fully penetrating the cloud that obscures their present\ndestiny, but looking through the tears of anguish to her divine Protector\nand Guide, believing that the light of Israel cannot be extinguished. In\nsome respects, they \"knew not whither they went;\" but each was, no doubt,\ninspired by the devout sentiment of the poet:\n\n  \"I hold by nothing here below,\n  Appoint my journey and I go;\n  Though pierced by scorn, oppress'd by pride,\n  I feel thee good--feel nought beside.\n\n  No frowns of men can hurtful prove\n  To souls on fire with heav'nly love;\n  Though men and devils both condemn,\n  No gloomy days arise for them.\n\n  While place we seek, or place we shun,\n  The soul finds happiness in none;\n  But with a God to guide our way,\n  'Tis equal joy to go or stay.\n\n  Could I be cast where thou art not,\n  That were indeed a dreadful lot:\n  But regions none remote I call,\n  Secure of finding God in all.\" _Mad. Guion_.\n\nHerod, whose cruelty and duplicity were equally conspicuous, finding that\nthe young child had by some means eluded his grasp, meditated the deepest\nrevenge, which, like a smothered flame, the longer it is confined, the\nmore violently at last it blazes.\n\nFor a time he concealed his feelings, with a view of the better securing\nultimate success; but, on perceiving that his secret intentions were\nfrustrated, he resolved on open war. Animated with a tyrant's spirit and a\ndemon's rage he determined on the destruction of Jesus, though the\naccomplishment of his purpose should deluge Judea with blood. He issued\nhis murderous decree, and despatched his executioners to Bethlehem and\n\"all the coasts thereof,\" to slay \"all the children from two years old and\nunder, according to the time which he had diligently inquired of the\nwise men.\"\n\nWhat language can express the barbarity of this conduct! The most savage\nof mankind have spared children, even when their parents have been guilty.\nThe innocence and weakness of their age have preserved them from the\nsword, even of a victorious and exasperated enemy; and yet these little\ninnocents, whose parents were not implicated in any plot to deceive the\ntyrant, whose yoke was endured with extraordinary patience, were given to\nthe murderous sword, and Bethlehem suddenly converted into one vast\nslaughter-house. \"Then,\" remarks the evangelist, \"was fulfilled that which\nwas spoken by Jeremy the prophet, saying, In Rama was there a voice heard,\nlamentation, and weeping, and great mourning, Rachel weeping for her\nchildren, and would not be comforted, because they are not.\"\n\n\"The innocents were martyrs indeed, but not in will, by reason of their\ntender age. Of these, however, it pleased the Prince of martyrs to have\nhis train composed, when he made his entry into the world, as at this\nseason; a train of infants, suited to an infant Saviour; a train of\ninnocents, meet to follow the spotless Lamb, who came to convince the\nworld of sin, and to redeem it in righteousness. They were the\nfirst-fruits offered to the Son of God after his incarnation, and their\nblood the first that flowed on his account. They appeared as so many\nchampions in the field, clad in the King's coat of armour, to intercept\nthe blows directed against him.\n\n\"The Christian Poet, PRUDENTIUS, in one of his hymns, has an elegant and\nbeautiful address to these young sufferers for their Redeemer [10]; Hail,\nye first flowers of the evangelical spring, cut off by the sword of\npersecution, ere yet you had unfolded your leaves to the morning, as the\nearly rose droops before the withering blast. Driven, like a flock of\nlambs to the slaughter, you have the honour to compose the first sacrifice\noffered at the altar of Christ; before which methinks I see your innocent\nsimplicity sporting with the palms and the crowns held out to you from\nabove.\" [11]\n\nThe parents of the infant Saviour remained in Egypt until the death of\nHerod [12], an event which was announced to Joseph in a dream, who was\ndirected to return with Mary and her child into the land of Israel. When\nhe heard that Archelaus, a prince no less sanguinary in his disposition\nthan his infamous predecessor, reigned over Judah in the room of his\nfather, he was afraid of returning; but being again divinely admonished,\nwithdrew into Galilee, under the government of Herod Antipas. He took up\nhis residence at Nazareth, a small city where he had formerly lived; by\nwhich the ancient oracle was fulfilled, \"He shall be called a Nazarene.\"\n\nWe may he allowed a momentary interruption of the narrative, by one\nobservation on the death of Herod. How easily God can remove out of the\nway whatever opposes the designs of his wisdom! He lays his finger on the\ntyrant's head, and he sinks into the dust! Thus it has been, and thus it\never must be, with the adversaries of Christ. Every Herod must die. On the\nbanners of the church is inscribed, \"If God be for us, who can be against\nus?\" Where are the Neros, and Domitians, and Caligulas, that have sought\nthe life of Christianity?--They are _dead_! but his cause survives. \"He\nmust reign till he hath put all enemies under his feet.\" The Gospel, in\npursuing its course through the world, resembles a mighty river, here and\nthere meeting with powerful obstructions; but not prevented by these, it\ntakes a circuitous course, and leaves them to be gradually overflowed or\nundermined, and buried in the stream. Thus superstition, idolatry,\ninfidelity, Popery, Mahometanism, constitute so many obstructions to this\ncelestial stream; but while it makes glad the city of God, it is gradually\ndiffusing itself around, and sapping by degrees the foundation of these\nimpediments, till being broken down and forgotten, an angel shall\nproclaim, \"Babylon is fallen, is fallen!\" Then shall \"the kingdoms of this\nworld become the kingdoms of our Lord, and of his Christ; and he shall\nreign for ever and ever.\" Then all that \"sought the young child's life,\"\nall that opposed the interests of Jesus, being dead and vanquished, \"the\nwhole earth shall be filled with the knowledge of the glory of the Lord,\nas the waters cover the sea.\"\n\nThe law of Moses commanded all the adult males of Israel to go up to\nJerusalem three times in a year, to celebrate the feasts of the passover,\npentecost, and tabernacles. Women were under no obligation to undertake\nthese journeys; [13] but it was not unusual for such as were eminent for\npiety, to accompany their husbands and friends upon annual occasions.\nMary, who set the highest value upon the ordinances of God, and who would\nnot be disparaged by a comparison with the greatest characters of Israel,\nwent up with Joseph year after year. In the exemption by which the law\npermitted females to remain at home, the weakness of their sex was\nregarded; but the strength of Mary's piety surmounted every obstacle, and,\nlike her illustrious ancestor, she was \"glad when they said, Let us go up\nto the house of the Lord.\" How dissimilar was her spirit to that of\nmultitudes, whose reluctance renders religious duties so irksome and so\nformal; who call the Sabbath a weariness; and who, instead of hailing the\nhour of sacred solemnities, are eager to escape from spiritual restraints\nto replunge into the cares,--perhaps into the dissipations, of the world!\n\nThe original constitution of the woman was that of a help meet for man;\nand it should be her pleasure to prompt to holy duties, and to associate\nwith her beloved partner and children in them. Never does she appear so\nlovely, as when occupied in this pious service, avoiding all those\nneedless cares which might preclude her own attendance upon\nappointed means.\n\nThe passover was intended as a commemoration of the deliverance wrought\nfor the people of Israel when they were brought out of Egyptian slavery,\nand the destroying angel, who inflicted death upon the first born of their\noppressors, passed over untouched the blood-besprinkled doors of the\npeople of God: but, under the Christian dispensation, we are invited with\nour households to celebrate a more glorious release from a more tremendous\nbondage. The sacramental festival of the church of Christ records our\nemancipation from sin, both from its consequences and its dominion,\nthrough the atoning blood of the \"Lamb slain from the foundation of the\nworld,\" sprinkled upon the consciences of all believers. Mary, while\nkeeping the typical feast, embraced the real Lamb, and devoutly enjoyed\nthe festival of faith. So let us hasten to this institution, and\nparticipate this divine joy.\n\nIt is probable that the parents of Jesus were in the habit of taking their\nson with them every year to Jerusalem, that they might, as it became\nreligious characters, \"train him up in the nurture and admonition of the\nLord;\" we are at least certain that he accompanied them at the age of\ntwelve, when a memorable and instructive incident occurred.\n\nAt the expiration of the seven days of unleavened bread, they began their\nreturn homeward; but the child Jesus staid behind in Jerusalem, to make\ninquiries, and to listen to the instructions of those who publicly\nexplained the sense of Scripture, and the traditions of the elders. His\nmother and Joseph were ignorant of this delay, till the end of the first\nday's journey; for as it was customary on these occasions to travel in\nvery large companies, and these perhaps often separated into groups at\nconsiderable intervals, they took it for granted that he was with some of\nhis friends or kindred, who were no doubt often charmed with his lovely\ncompany, and expected him to rejoin them in the evening. The day closed,\nthe different parties assembled--but, to the inexpressible concern of Mary\nand Joseph, Jesus was not to be found! They searched and searched again,\nbut in vain! The anxious father, but the still more anxious mother, flew\nto every friend, to every fellow traveller--no tidings were to be heard!\nAh, Simeon, thy sword is beginning to pierce this maternal breast! What a\nnight of sleepless anxiety passed, and with what haste did they retrace\ntheir steps to Jerusalem! What could they imagine, but that some evil\nbeast had taken their Joseph! The weeping mother chides her negligence,\nstops every passing stranger, fancies perhaps that some emissary of\npersecution had seized him, and that Archelaus had accomplished what Herod\nhad begun, searches every house where they had visited or lodged--O what\nmust the mother feel--such a mother--and of such a child!\n\nBut--he is found! On the third day, he was seen in one of the courts of\nthe temple appropriated to the Jewish doctors, where they were accustomed\nto lecture to their disciples. It might be, perhaps, in the room of the\ngreat sanhedrim, where they assembled in a semi-circular form. In front of\nthem were three rows of the scholars, containing each three-and-twenty. It\nis probable, that Christ sat in one of these rows; and, perhaps, the\nquestions he put, and the answers he gave, excited so much notice amongst\nthe doctors, that they called him into the midst of them, which was\noccasionally done. Thus the Jews state, that \"if one of the disciples or\nscholars say, I have something to say in favour of him (one that is put on\nhis trial) they bring him up and _cause him to sit in the midst of them_;\nand he does not go down from thence the whole day.\" [14]\n\nAt the moment when his parents discovered the holy child Jesus, he was\nhearing and asking questions of the doctors, in which he displayed so much\nunderstanding, that they and their disciples were astonished. This is a\nlesson to youth, who should, gladly and submissively receive instruction,\nand may with respectful eagerness question their superiors. Let them avoid\nall offensive forwardness and conceit of their knowledge and attainments;\nremembering that he who could have taught the wisest of the Jewish\ndoctors, sat at their feet _listening_ and _asking them questions_!\n\nFeeling as a mother, but ignorant of the cause of this singular\nproceeding, Mary ventured, as soon as opportunity permitted, to\nremonstrate in these words, \"Son, why hast thou thus dealt with us?\nBehold, thy father and I have sought thee sorrowing!\" We are to consider\nthis language as rather expressive of anxiety, that of anger; yet,\nperhaps, it may be admitted to contain a mixture of both. His mysterious\nand unauthorized disappearance might seem to her contrary to the obedience\nhe owed, and was so uniformly accustomed to manifest to his parents. Why\ndid he tarry? Why did he not, at least, _inform them_ of his wishes to\nremain, and thus spare them the wretchedness which they had suffered\nduring the past three days? Did he not know the tender love of his\nmaternal parent? Did he not know the bitter tears she would shed, and the\nagonies she would suffer? Did he not feel the claim which she had upon his\nearly years, and the reverence due to her character and piety?\n\nYes: these were considerations which he never overlooked; but he was\nabsorbed in sublimer thoughts. Jesus was an extraordinary being, and the\nwhole of this transaction ought to be viewed in connexion with the\nsubsequent development of his designs, and the glory of his future\nactions. In it we have a glimpse of his superiority as the Son of God, and\nit was, doubtless, intended to attract the attention of his thoughtful\nmother, and to renew those meditations in which she had formerly exercised\nher mind, during the miracles of his nativity. His reply, \"How is it that\nye sought me? wist ye not that I must be about my Father's business,\" or,\nat my Father's? [15] would upon any other supposition, seem strange and\nunintelligible; and, accordingly, his parents did not comprehend him,\nbeing at present imperfectly versed in the mysteries of his kingdom. It\nwas, however, perfectly in point, and full of meaning. Mary complained of\nhaving been so troubled to find him, and at the same time called Joseph\nhis father. To which he replies, that she might surely have recollected\nthat the temple was the most proper place to inquire for him, who, she\nknew, though a child, was already consecrated to so divine a work; that he\nwas, in fact, where he ought to be, and about the proper business to which\nhis life was to be devoted; and that, although Joseph were his reputed\nfather, he possessed a higher relationship, and a nobler character than\ncould distinguish mere mortals. God was his father--this was his\nhouse--and nothing must impede his purposes. Still, however, he instantly\ncomplied with the wishes of his parents, went with them to Nazareth, and\nduring many succeeding years veiled the splendours of his character in the\nobedience and concealment of his childhood. Mary, in the mean time, \"kept\nall these sayings in her heart.\"\n\nIn detailing the life of Christ, the inspired evangelists do not often\nintroduce his mother; and whenever she is mentioned, it is rather to\nillustrate _his_ character than _hers_; but we feel pleasure in collecting\neven the smallest fragments of this divine record, that nothing may be\nlost; and while searching for MARY, let us rejoice that we are, at the\nsame time, conducted to JESUS.\n\nThe next circumstance that demands our notice, is the history of the\nwedding-feast at Cana in Galilee. Here the Saviour and his mother appear\nas the most conspicuous characters. These, with the disciples of Christ,\nat present few in number, were expressly invited; whence it has, with\nsufficient probability, been thought that it was the marriage of one of\nhis own relations.\n\nIt seems highly becoming the dignity of the Saviour to sanction, by his\nholy presence, the institution of marriage in general, and to sanctify its\nobservance on the present occasion in particular. Its utility, in\nreference to individual comfort and to the interests of society at large,\nrenders \"marriage honourable in all;\" and while it would be ungrateful to\nProvidence, not to accept with suitable emotions of cheerfulness the\nblessing which has been so long and so eagerly sought, it must always be\ninjurious to character to indulge in extravagant merriment or indecorous\nfestivity. Let persons forming such a connection aim to chastise their\nmirth with a solid piety, recollecting that while they are allowed to be\ncheerful, they must not be intemperate.\n\nAt the feast of Cana, the wine failed. The poverty of the family might not\nadmit of a very liberal supply, or a larger number of visiters might come\nthan had been expected. Mary immediately informed her Son. She saw that\nthis circumstance occasioned confusion, she knew the power of Jesus, and\nshe wished to spare the feelings of the new-married pair, who might have\nbeen exposed to censure for the scantiness of the supply. If these were\nher real sentiments, they were worthy of her character and sex. Let this\nexample of amiable concern for the reputation of another, and the general\ncomfort of the guests at this nuptial feast, stimulate us to an imitation\nof her kindness. How common is it for persons to depreciate and ridicule\neach other, availing themselves of trifling mistakes or unimportant\noversights, to awaken prejudices and to exasperate dislikes! Envy is so\nprevalent in the world, so natural to the human heart, and so\ninconceivably diversified in its methods of operation, that we cannot be\ntoo much warned against it, especially as its venom lies concealed, hut\noften works effectually.\n\nThe female sex, of which we have before us so fine a specimen, are\nnaturally attentive and kind, skilful to discern, quick to feel, and\nprompt to relieve the wants of others. They seem endowed with a\ngenerosity, in which it is their honour to excel, while it is their duty\nto cultivate and indulge it. Are comforts needed? Their ready hands will\nsupply them. Is pain suffered? Their tender hearts will sympathize and aim\nto alleviate it. They are officious to replenish the cup of joy, and no\nless prompt to sweeten and mitigate the bitter draughts of sorrow. To them\nwe look to increase our pleasures in the days of prosperity--for them we\ndo not ask in vain to sustain our aching head, and to smooth the pillow of\nsickness and of death!\n\nBut if the views we have imputed to Mary really dictated the intimation\nwhich she gave to Jesus, respecting the deficiency of wine, it may be\nasked, how came she to meet with so austere a reply, as \"Woman, what have\nI to do with thee? Mine hour is not yet come.\" This requires some\nattention.\n\nIn the first place, notwithstanding the feeling of kindness which dictated\nthis interference, Christ might have thought it necessary to assert his\ndivine prerogative. It is evident, from her immediately directing the\nservants to do whatever he commanded them, she expected some miracle; for\nshe was, no doubt, fully persuaded by this time of his being the Messiah.\nBut, though endowed with maternal authority, it was not her province to\npoint out the course of his proceeding as Lord of all. He was willing,\nhowever, to grant her wishes; but, by this language, imposed secrecy. He\nwould choose the moment and the proper manner of imparting the necessary\nsupply. One would almost infer from the injunction of Mary to the\nservants, that he had informed her of his intentions; and that while he\nfelt no displeasure at her request, it was necessary to wait his\ndivine will.\n\nIn the next place, the words were, probably, not so disrespectful as they\nat first appear. Some have thought the original phrase might be rendered,\n\"What is that to thee and me?\" meaning, \"What concern have we in this want\nof wine? it is the duty of others to provide, and not ours.\" It must be\nadmitted, however, that this interpretation is not so honourable to the\nbenevolent character of Christ, nor so natural, under all the\ncircumstances, since Mary was evidently and properly concerning herself,\nas a relative in this affair, and the use of similar expressions in other\nparts of Scripture imply some degree of reproof. [16] Considering the\ndivine character of our Lord, this phraseology was not improper, because\nin what concerned his office she had no authority over him; and Mary,\nimpressed with a sense of his extraordinary character, which was every day\nincreasingly developing himself, withdrew in reverential silence to enjoin\nthe necessary obedience upon the servants. She felt, and let us never\nforget, that the endearments of friendship and the tender ties of\nconsanguinity must not interfere with the superior claims of religion and\nof Christ.\n\nThe greatest objection seems to attach to the use of the abrupt and\ndisrespectful term \"woman;\" but the usages of antiquity prove that this\nmode of address was quite different in meaning from what it appears in\nEnglish. The politest writers, and most accomplished princes, adopted it\nin addressing ladies of quality; and even servants sometimes spoke to\ntheir mistresses in this manner. [17] In the last and tender scene of the\ncross, it is not to be imagined that the dying Son should intentionally,\nor even inadvertently, wound the feelings of a weeping mother, and at the\nvery moment too when affectionately commending her to the care of his\nsurviving friend and disciple; and yet his address is precisely similar:\n\"_woman_, behold thy Son!\"\n\nJesus soon issued his orders to the servants to fill six water-pots of\nstone, which were at hand, and were commonly used for washing cups and\nother vessels, and the hands and feet of the guests, according to the\nJewish custom of purifying. [18] The water, to the astonishment of all\npresent, be turned into wine of so excellent a flavour as to excite\nparticular notice. This was the beginning of his public miracles, a\nwonderful display of his glory, and a means of confirming the minds of his\ndisciples.\n\n\"There is a marriage whereto we are invited; yea, wherein we are already\ninterested; not as the guests only, but as the bride; in which there shall\nbe no want of the wine of gladness. It is marvel if in these earthly\nbanquets there be not some lack. 'In thy presence, O Saviour, there is\nfulness of joy, and at thy right hand there are pleasures for evermore.'\nBlessed are they that are called to the marriage-supper of the Lamb.\" [19]\n\nAs the extraordinary character of Christ became from this moment\nincreasingly apparent, it is easy to believe that the strong feelings of\nmaternal tenderness in the bosom of Mary blended themselves more and more\nwith a spiritual affection. She was indeed, in one sense, the mother of\nour Lord, but she was also his disciple--she had been guide of his\nchildhood, but she sat at the feet of his maturity. As he ascended to an\nimmeasurable elevation above every other being of the human race, she must\nfeel that the authority of the earthly parent, although it were never\ndisregarded or disavowed, but, on the contrary, must have impressed a\npeculiarity both upon his affection and hers, was, however, absorbed in\nthe superiority of his heavenly commission. He obeyed her as a child, but\nshe submitted to him as the Lord.\n\nDoes the observant eye of a mother watch with unutterable solicitude the\nprogress of her beloved offspring, tracing the improvement of his mind,\nthe development of his faculties, the career of his life, sympathizing\nwith his sorrows and participating with his joys, taking a fond share in\nall that concerns him--his prospects, his pursuits, his whole\ncharacter;--does the maternal heart, even in ordinary cases, feel so much\nand so long, cherishing such undiminished interest in every vicissitude\nthat affects the son of her love? With what lively sensibility must Mary\nhave contemplated the rising glory of the inimitable Jesus! What a track\nof majesty must have marked his footsteps! What a winning singularity must\nhave distinguished his actions! What purity must have adorned his conduct!\nWhat \"grace was poured into his lips!\" Who can express the deep interest\nthat his thoughtful mother must have felt in the discourses she heard, the\nwisdom with which he silenced gainsayers, penetrated human hearts, exposed\nsecret motives and purposes, confounded the most wise and artful, and\ncommunicated the sublimest truths in the most commanding and lucid manner!\nHow must she have felt to have been the witness of his astonishing\nmiracles, to have seen the flashes of unearthly dignity breaking through\nthe concealment of a human exterior, and to have traced the accomplishment\nof all that prophets had foretold and angels announced! O, what an honour\nto have been the _mother_, but still more so to be the _disciple_ of him\nwho was predicted by prophets, prefigured by types, attended by\nministering angels, celebrated by the most eminent of the Jewish church,\nobeyed by all the elements of nature, the principalities of darkness, and\nthe powers of heaven;--who, \"being in the form of God, thought it not\nrobbery to be equal with God; but made himself of no reputation, and took\nupon him the form of a servant, and was made in the likeness of men!\"\n\nThe sacred history, which is chiefly occupied in the life of Christ\nhimself, and the detail of his actions, does not explain how often his\nmother accompanied him. The incidental mention of her and his brethren\nupon one occasion shows, however, what we cannot but infer, that she was\none of his frequent attendants. He was talking \"to the people\" in a\nprivate house, with the instructive familiarity for which he was so\nremarkable, when \"his mother and his brethren stood without, desiring to\nspeak with him.\" They had something of importance to communicate,\notherwise it cannot be supposed they would have interrupted his\nconversation; but, being unable to reach him on account of the multitude,\ntheir wishes were conveyed from one to another, till the person who stood\nby him intimated that his mother and brethren were waiting to speak with\nhim. Availing himself of the circumstance to impress his admonition upon\nthe assembled crowd, he said to the person who informed, \"Who is my\nmother? and who are my brethren?\" Then addressing the people as he pointed\nto the disciples, he exclaimed, \"Behold my mother, and my brethren! For\nwhosoever shall do the will of my Father which is in heaven, the same is\nmy brother and sister and mother.\"\n\nDid he then intend to pour contempt upon these near relatives? Did he\ndisclaim the ties of kindred? Did he exclude Mary, James, and Joses,\nSimeon and Judas, from the honour and the happiness of participating those\nspiritual blessings which he so liberally dispensed to others?--Surely\nnot. Applying to this the same principle of interpretation which was\nadopted in explaining his words at the feast of Cana, we infer that he\nmeant to intimate that they who called him brother according to the flesh,\nand even she who bore him, need not be envied by those whom he admitted to\nthe intimacy and happiness of a spiritual relationship; and that whatever\nof love and kindness could be supposed to arise from the natural\nconnexion, was enjoyed in a nobler sense by virtue of a spiritual union.\nEvery thing that can consummate the happiness of man, every thing that can\nsecure the most glorious and permanent distinction, arises from being the\ndisciple of the blessed Jesus, and \"doing the will of his Father.\" Let\nsuch an one envy no more the possessions of time, for he is heir to the\ninheritance of heaven; let him not value at too high a price any human\nhonour, title, or relationship, for he is a member of the \"household\nof God.\"\n\nWe now hasten to a scene calculated at once to excite our liveliest\nsensibilities and our warmest gratitude--a scene upon which the eyes of\nthe remotest ages were fixed with holy anticipation, and which all future\ngenerations will contemplate with retrospective joy--a scene distinguished\nby the most affecting incidents--in one of which, not the least\nremarkable, the mother of our Lord appears conspicuous.\n\nIt is observable, that whenever he alluded to the circumstances of his own\ndeath, Christ adopted a mode of speaking which is expressive of the most\ndignified composure of mind, united with an irresistible firmness of\npurpose. He advanced to the cross of martyrdom like one who, \"for the joy\nthat was set before him, despised the shame.\" His love to man annihilated\nthe terror of death, and rendered him solicitous to shed his blood. \"I\nhave a baptism to be baptized with, and how am I straitened till it be\naccomplished.\" In the hour of previous conflict he intimated that this was\nthe tragical but necessary design of his coming into the world. From his\nradiant throne in glory, he saw, in awful perspective, the afflictions\nwhich were destined for his incarnate state; and, instead of a train of\nangels, he prepared to be attended by a retinue of sorrows, during his\nabode in the world. Above all, he beheld the CROSS, surrounded with awful\nclouds, raised amidst the scorn of human and the triumph of infernal\nenemies. He saw the full tide of misery set in against him; but, with\nunabating love to man, and perfect obedience of spirit to the\nFather--melting with pity and glowing with zeal--he prepared to encounter\nthe billows and the storms of death. He was not overtaken by a calamity\nwhich he neither foresaw nor could prevent, for ten thousand angels at his\nword would have hastened to pluck him from the waves; but in fulfilment of\nthe everlasting covenant, to glorify the Father and to redeem a perishing\nworld, he was \"led to the slaughter.\"\n\nAt this period all Judea was present to celebrate the paschal festival;\nthe great council of the nation was convened; Herod, the governor of\nJudea, and Pilate, the tetrarch of Galilee, with their attending armies,\ndisplayed the grandeur of the empire; and on the mount of crucifixion a\nvast concourse of people assembled to witness this tragical scene. What\nmust have been their sensations when nature became convulsed--when\ndarkness veiled the sun--and the inhabitants of the invisible world burst\nthrough the trembling earth, and reappeared to many in Jerusalem! Never\ndid an hour revolve since the beginning of time that laboured with such\ngreat events. The fate of the moral creation was now weighing in the\nscales--the happiness of millions was at stake--the interests of eternity\nwere deciding--and the victory over sin, death, and hell, was proclaimed\nby the expiring Redeemer, when he said, \"IT IS FINISHED.\"\n\nAmidst this scene of wonders, behold a group of females, no less similar\nin character than in name; Mary the mother of Jesus, Mary the wife\nCleopas, and Mary Magdalene. Many women are honourably conspicuous in the\nrecords of the New Testament, but never did they appear with greater\nadvantage than at this moment. All the disciples were fled, with the\nsingle exception of John, who had overcome his temporary apprehensions,\nand was returned to the field of danger. These pious heroines, although\nincapable of affording the glorious Sufferer any assistance, and although\nsurrounded by an infuriated enemy, rose superior to the fears of their\nsex, and pierced through the crowd, to testify their sympathy, to listen\nto his dying words, and to watch the expiring flame of life to the moment\nof its extinction.\n\nWhat a scene was this for his MOTHER! How could she sustain the horrible\nspectacle? How could she survive this fiery trial? What inconceivable\nanguish must it have occasioned to witness the death of her _Son_! Say, ye\nmothers who have watched the infant days and progressive maturity of a\nfirstborn, what distress ye have felt at his early loss! The flower\nperhaps had just expanded to the day, when the pestilential wind blew from\nthe desert of death and withered its beauties! It is gone--but has left\nbehind a sense of unspeakable desolation. How were your most delightful\nhopes annihilated in a moment, and ye were ready to adopt the language of\nDavid in his agony, \"O my son Absalom! my son, my son Absalom! would God I\nhad died for thee, O Absalom! my son, my son!\"\n\nBut this was a death of the most ignominious and painful description. Mary\nbeheld her Son suffering the shame of a _public execution_ and the torment\nof _a cross_. She saw him suspended between heaven and earth, as if\nunworthy of either, crucified between two malefactors, and insulted by an\noutrageous mob. She heard the revengeful speeches of that infatuated\nmultitude, and the mutual congratulations of those by whom they were\ninstigated, and who ridiculously imagined they had obtained a decisive\nvictory! The terror of this hour and power of darkness pervaded her own\nspirit, and she lived to feel a greater horror than it is in the power\neven of the king of terrors himself to inflict.\n\nThis was the crucifixion of an _innocent Son_! He had experienced indeed\nthe mockery of a judicial proceeding, but had been sacrificed to the\nravings of a despicable and infatuated mob, the asseverations of perjured\nwitnesses, the timidity of Pilate, and the hatred of every class of Jews.\nNo guile was found in his mouth, no recrimination in his language, no\nimpatience in his conduct. Conscious of perfect innocency, he yet\nsubmitted to condemnation and death as a notorious offender; and, with all\nthings under his control, he did not lift a finger to stop the career of\ninjustice, or arrest the course of infernal rage. If the mothers of his\ntwo associates in suffering were present on this occasion, whatever\nbitterness of anguish they had felt to see the mournful end of their own\noffspring, they could not but admit that public crime demanded public\npunishment, and sentiments of commiseration must have blended themselves\nwith those of censure when they viewed their fate. But the mother of Jesus\nsaw her beloved Son condemned without reason, and suffering in defiance of\njustice. In proportion as she knew his innocency she must have felt\nhis loss.\n\nBut his character was more than innocent; this, as the astonished\ncenturion exclaimed, \"Truly, this man was the _Son of God_!\" Well might\nshe wonder that no angel appeared to rescue the expiring Redeemer, and\nthat he who had saved others did not save himself! Well might she have\nbeen confounded at the mysterious circumstance, that he whom winds and\nwaves obeyed, and whose presence on earth was felt by universal nature,\nshould die in apparent disgrace, exposed to the raillery of his\ninveterate enemies!\n\nThis afflicted mother was also a _widow_! Long since the evangelical\nnarrative has dropped the name of her husband, doubtless because Joseph\nwas no more; but Jesus survived to console her amidst domestic\nmisfortunes, to cheer her declining days, to prop her falling house, to\npour the wine of consolation into her cup of sorrow, and the light of\ncelestial truth into her mind. He was all goodness, all perfection, who\ncould never forget a mother--a _widowed_ mother, wherever \"he went about\ndoing good\"--was to this awful hour her staff and comfort. How keen was\nthe edge of that piercing sword of which Simeon spake, and what\nunparralleled grief was hers when she saw the cross, and the tortures, and\nthe blood of her Son!\n\nNotwithstanding all, Mary is not seen wringing her hands and tearing her\nhair in distraction; nor is she heard to utter intemperate language\nagainst his persecutors, or to manifest resentment at the dispensations of\nHeaven: she neither curses man, nor blasphemes God; nor do we observe her\nfainting beneath the pressure of accumulated woes; but she stands near the\ncross, in solemn silence, pondering, in an attitude of profound\nmeditation, and submitting to the purposes of Providence.\n\nLet us admire the power of that \"grace\" which is promised to Christians,\n\"to help them in time of need,\" and of the efficacy of which the present\nscene furnishes so substantial an evidence. Is it possible that after such\na record as this we should ever doubt or forget the divine assurances--\"My\ngrace is sufficient for thee\"--\"When thou passest through the waters I\nwill be with thee, and through the rivers they shall not overflow thee;\nwhen thou walkest through the fire thou shall not be burnt, neither shall\nthe flame kindle upon thee?\" Should thy desponding heart be ready to\ndistrust the wisdom or deny the goodness of thy \"Father who is in heaven,\"\nwhen sorrows, diversified and oppressive, burden thy spirit, think of the\nmother of Jesus at the cross of her Son!\n\nIf the sublime sympathy of Mary prevented the recollection of her personal\ncondition, Jesus was not so overwhelmed with affliction as to be unmindful\nof the future lot of his poor, pennyless, helpless, widowed, and weeping\nmother; but committed her to the care of his disciple JOHN, directing him\nto regard her henceforward as a mother, and her to consider him as a son.\n_Woman, behold thy son_--\"My beloved disciple will fulfil every office of\nfilial tenderness, and at my request he will receive and provide for my\ndestitute parent.\" _Behold_, said he, addressing John, _behold thy\nmother_; \"take her to thy house, allow her to share thy means, respect and\nsupply her as the most endeared relative of thy dying Lord. I have no\nproperty to leave, no silver or gold to distribute: this is my fond and my\nonly bequest. I have confidence in thy attachment, and when thou dost\nminister to _her_ thou wilt remember _me_.\"\n\nFrom this exquisitely touching and instructive scene we must take a lesson\nof _dependence on the providence of God_. If he inflict unexpected trials,\nhe affords unexpected supplies. His resources are numberless; and he who\nraised up John to supply the place of an endeared Son to Mary, can never\nbe at loss for expedients when his people are in distress. One prop is\nremoved, another is substituted. \"O fear the Lord, all ye his saints, for\nthere is no want to them that fear him.\" Earthly cisterns may indeed be\nbroken, and temporal streams of enjoyment may cease, but \"the fountain of\nliving waters\" is inexhaustible.\n\nTake a lesson _of filial piety_. Children are under an indispensable\nobligation to succour their aged parents. If amidst the agonies of\ncrucifixion, Jesus so carefully provided for the future comfort of his\nmaternal parent, be assured \"he has set an _example_ wherein we should\nfollow his steps;\" and disrespect to such claims is a dereliction of our\ncharacter, and a forfeiture of our profession as the disciples of Christ.\n\nLearn to _be prompt in your obedience to every requisition of your Lord_.\nIt is an honour to be employed by him in any service, whatever it may cost\nus. John did not hesitate, or indulge in surmisings; he did not think of\nthe trouble, the expense, or the possible danger of harbouring the mother\nof one who was executed as an enemy to Cesar; but \"from that hour that\ndisciple took her unto his own home.\" If the sacred history had followed\nhim to his lowly habitation, where our imaginations are ready to accompany\nJohn and his venerable charge, it would doubtless have exhibited a\nspecimen of tender friendship and unwearied assiduity. What could John\ndeny to the mother of his Lord? How eagerly would he promote her comfort!\nWhat \"sweet converse\" would they \"hold together\" upon the life, the\nmiracles, the doctrines, the precepts, the death of Jesus! What a gleam of\nlight and joy would the remembrance of one so dear throw upon the darkest\nscene of their lives, and how would the glory of his subsequent\nascension, and dignity in the invisible world, occupy their daily\nintercourse and their most devotional moments! \"The sweet hour of prime,\"\nand the serenity of \"evening mild,\" and \"twilight gray,\" would still find\nthem amidst the wonders of the cross or the triumphs of the resurrection.\n\nNothing more is said of Mary till we come to the Acts of the Apostles,\nwhere a brief but honourable notice closes her history. In an upper room\nat Jerusalem \"abode Peter, and James, and John, and Andrew, Philip, and\nThomas, Bartholomew and Matthew, James the son of Alpheus, and Simon\nZelotes, and Judas the brother of James. These all continued with one\naccord in prayer and supplication, with the women, and _Mary, the mother\nof Jesus_, and with his brethren.\"\n\nIt is supposed that John took her with him to Ephesus, where she died in\nan extreme old age. There is a letter of the oecumenical council of\nEphesus, importing, that in the fifth century it was believed she was\nburied there; but some authors think she was buried at Jerusalem.\n\n\n\nSection IV.\n\n\n  Brief Account of the extravagant Regard which has been paid to the\n  Virgin Mary at different Periods--the Names by which she has been\n  addressed, and the Festivals instituted to honour her Memory--general\n  Remarks on the Nature and Character of Superstition, particularly that\n  of the Catholics.\n\nAfter reviewing, as we have done in the preceding pages, the _facts_\nwhich are stated by the evangelists respecting the life of the mother of\nJesus, the reader perhaps will not be displeased if he be presented with\nsome of the _fictions_ with which the fancy and the folly of the human\nrace have combined to embellish her history. That she has a claim upon the\nrespect of every age and nation, will not be disputed: but we must condemn\nas well as compassionate that weakness which has exalted her into an\nobject of worship, and filled the temples, which ought to have been\ndevoted to the service of God, with unauthorized addresses, unscriptural\nrites, and idolatrous disfigurements.\n\nThe first notice we have in history of undue honour being rendered to the\nVirgin Mary is about the close of the fourth century, when the\n_Collyridians_ adored her as a goddess; and by various libations and\nsacrifices sought her protection, and hoped to avert her displeasure.\n\nSoon after this period corruptions multiplied in the church to an\nextravagant degree, and mankind departed more and more from the simplicity\nof religion. A disposition to pomp and parade usually marks a decline in\npiety; for wherever \"the beauty of holiness\" is preserved, gaudy\ndecorations and splendid formalities will be deemed unnecessary. Surely\nGod is not honoured by a service which he has never instituted, and which\nis only calculated to divert the mind from the proper business of devotion\nand the supreme object of religious homage! In the fifth century,\ntherefore, as piety languished, magnificence, with all her costly train,\nobtruded into notice. The riches of the church increased to an amazing\nextent; the altars, and chests for the preservation of relics, were made\nof silver; images adorned, or rather defiled, every niche; and the Virgin\nMary, holding the child Jesus in her arms, every where occupied a\nconspicuous place. She had, besides, universally acquired the title of\n[Greek: Theotouos], or _mother of God_, which occasioned the Nestorian\ncontroversy.\n\nThe idolatrous service of Mary assumed, in the tenth century, new forms of\nextravagance and absurdity. Among the Latin churches, masses were\ncelebrated every sabbath; and afterward, what is termed the _lesser\noffice_ was performed in honour of St. Mary. There are also indications of\nthe institution of the _Rosary_ and _Crown_, by which her worshippers were\nto calculate the number of prayers offered: the former consisted of\nfifteen repetitions of the Lord's prayer, and a hundred and fifty\nsalutations of the Virgin: the latter, of six or seven repetitions of the\nLord's prayer, and six or seven times ten salutations, or Ave Marias.\n\nAbout the year 1138 a solemn festival was instituted to celebrate the\nimmaculate conception of the Virgin, of whom it was pretended, that her\nown birth partook of a similar purity to that which attached to her divine\noffspring. This doctrine was opposed by St. Bernard; but the French\nchurches adopted it, and the superstition of the people contributed to its\nestablishment. The subject was again debated with extreme virulence in the\nseventeenth century, between the Franciscans and Dominicans, in which the\npope interposed a mediatorial power. The opinion of the former, who\nmaintained the doctrine, was declared to have a high degree of probability\nin its favour, and the latter were required not to oppose it publicly;\nwhile the Franciscans were prohibited from treating the Dominican doctrine\nas erroneous. [20]\n\nIt is lamentable to see the profusion of eloquence and ingenuity which\nsome of the most penetrating minds have expended on this subject. In all\nthe Catholic writings we meet with impassioned addresses to the Virgin,\nappeals on her behalf to the feelings of piety, and a frequent celebration\nof her matchless perfections. The theological oracle of the French church\ndistinctly states that \"as the innocence of Jesus Christ is the life and\nsalvation of sinners, so, through the innocence of the holy Virgin, he\nobtains pardon for the guilty,\" exhorting his hearers to \"cleanse away\ntheir sins in the glorious splendour of her incorruptible purity,\" and\nadding, that \"to undertake to describe the perfections of Mary, would be\nto fathom a bottomless abyss.\"\n\nAfter representing the Saviour as making particular choice of Mary for\nhimself, Bossuet bestows upon her the epithets of _beloved creature,\nextraordinary creature, unique and privileged creature_; and continues\nthus: \"The Saviour imparted to his apostles and ministers whatever was\nmost adapted to promote the salvation of mankind; but he communicated to\nhis holy mother whatever was most pleasing, most glorious, and most\ndelightful to himself; consequently, I doubt not that he made Mary\ninnocent. She is his unique, and he is hers. _Dilectus meus mihi et ego\nilli_ ('my beloved is mine and I am his.') I have only him, and he has\nonly me.\" I know well that innocence ought not to be easily lavished on\nour corrupt nature, but it is no profuse expenditure to bestow it upon his\nmother only: while to refuse to her would surely be too great a reserve.\n\n\"No, my brethren, this is not my Saviour's conduct: on Mary, from the\nmoment of her birth, I behold the innocence of Jesus Christ shining and\nadorning her head. O honour this new ray of light which her divine Son\nalready sheds upon her! 'The night is far spent, the day is at hand;'\nJesus will quickly bring this day by his own blessed presence. O happy\nday! O day without cloud! O day, which the innocence of the divine Jesus\nwill render so serene and pure, when wilt thou come to illuminate the\nworld?--Christians, it approaches; let us rejoice in already discovering\nits dawn in the birth of the holy Virgin--_Nat\u00e2 Virgine surrexit aurora_,\nsays the pious father Damien. Can you be astonished after this, if I\nassert that Mary was without spot from the first moment of her appearance\nin the world? As the great day of Christ was to be so clear and splendid,\nwas it not proper that even its commencement should be beautiful, and that\nthe serenity of the morning should indicate that of the day? 'It is on\nthis account,' as father Damien observes, 'that Mary, who introduced this\nillustrious day diffused a brightness over the morning by her\nnativity--_Maria, veri proevia luminis, nativitate su\u00e2 mane clarissimum\nserenavit_.' Hasten then, brethren, hasten with joy to behold the\nbeginnings of this new day: we shall see it shine in the attractive light\nof an untarnished purity!\"......_Bossuet's Sermon_.\n\nBossuet had sufficient ingenuity to construct a plausible defence of a\nsentiment which, however adapted to supply a theme for eloquent\ndeclamation, is not to be found in Scripture. \"It must be admitted,\" says\nhe, \"that Mary would have been involved in the general ruin of mankind,\nhad not the merciful Physician who heals our diseases determined to imbue\nher beforehand with his preventing grace. Sin, which like a torrent\noverflowed the world, would have polluted this holy Virgin with its\npoisonous waves; but Omnipotence can stop, whenever he pleases, the most\nimpetuous force. Observe with what ardour the sun pursues the vast circuit\nwhich Providence has assigned him; and yet you cannot be ignorant that God\nonce caused him to stand still in the midst of heaven at the voice of a\nman. Those who inhabit the vicinity of Jordan, the celebrated river of\nPalestine, know with what rapidity it discharges itself into the Dead Sea,\nif I am correct as to the place; nevertheless, the whole Israelitish army\nsaw it roll back to its source to form a passage for the ark, where their\nomnipotent Sovereign resided. Is any thing more natural than the consuming\neffect of heat in fire issuing out of a furnace? And yet was not the\nimpious Nebuchadnezzar surprised with the sight of three happy individuals\nrejoicing in the midst of the flames which his merciless minions had\nkindled--but kindled in vain? But notwithstanding all these examples, may\nwe not truly say, that there is no fire which does not burn, that the sun\nperforms his course with unceasing progress, and that no river flows back\nto its source? We are accustomed to a similar mode of speaking every day,\nwithout being checked by these extraordinary occurrences, of which no one\nis ignorant. Whence does this arise, Christians? Doubtless from the habit\nof conversing according to the ordinary course of things; though God\nchooses sometimes to act conformably to the dictates of his own\nomnipotence, independently of human notions.\n\n\"I am not astonished, therefore, that the apostle Paul has expressed\nhimself in such general terms respecting the sin of our first parents'\nhaving occasioned the death of all their posterity. According the natural\ncourse of things, which the apostle is stating in that place, to be born\nof the race of Adam necessarily includes, in the ordinary sense of the\nword, being born in sin. It is not more natural for fire to burn, than for\nthis accursed depravity to infect every one it touches with corruption and\ndeath. No poison is more active, no plague more powerful and penetrating.\nBut I maintain, that this curse, however universal, that all these\npropositions, however general they may be, do not preclude the exceptions\nwhich may be made by the Supreme Disposer, or particular interpositions of\nhis authority. And on what occasion, great God, could thine unlimited\npower, which itself is law, be more properly employed than in conferring\npeculiar favour upon Mary?\" [21]\n\nIn the Litanies the Virgin is denominated \"the Mother of God, the Queen of\nAngels, the Refuge of Sinners, the Mother of Mercy, the Gate of Heaven,\nthe Mystic Rose, the Virgin of Virgins,\" &c. [22]\n\nFather Barry, in his \"Paradise opened to Philagia by a hundred Devotions\nto the Mother of God, of easy performance,\" says, \"It is open to such as\nconfine themselves to their chambers, or carry about them an image of the\nVirgin, and look steadfastly upon it--who, night and morning, beg her\nbenediction, standing near some of the churches dedicated to her, or\ncontribute to the relief of the poor for her sake--who, out of a pious\nregard for her, avoid pronouncing the name of Mary when they read, but\nmake use of some other instead of it--who beg of the angels to salute the\nmother of God in their name, who give honourable appellations to her\nimages, and cast amorous glances at them,\" &c.\n\nIn this work it is expressly stated, that \"as many separate devotions to\nthe mother of God as you find in this book, are so many keys of heaven,\nwhich will open all paradise to you, provided you only practise them;\" and\nafterward it is added, that \"any _one_ of them is sufficient.\" Take the\nfollowing specimen: \"Salute the holy Virgin wherever you meet her image;\nrepeat the little chaplet of the ten pleasures of the Virgin; often\npronounce the name of _Mary_; commission the angels to give your duty to\nher; cherish a desire to build more churches to her than all the kings of\nthe world put together; wish her a good day every morning, and a good\nnight every evening; say the _Ave Maria_ every day, in honour of the heart\nof Mary.\" [23]\n\nIn the earliest ages she was called Queen of angels and Mother of God;\nafterward, the spirit of controversy induced her advocates to adopt every\npossible device to make her considerable among heretics, and to accustom\nher devotees to extravagant expressions. She has been represented as the\n_disposer and depository of God's favours, the treasurer and queen of\nheaven, the spring and fountain of salvation and life, the mother of\nlight, the intercessor between God and man, the hope of mankind, the ocean\nof the Deity_! Almost an absolute and sovereign power over her Son our\nSaviour has been ascribed to her. The psalter, nay the whole Bible, has\nbeen applied to her, and proofs by miracles and apparitions furnished,\nthat the virgin appeases the wrath of Christ against sinners, and\npossesses the power of absolving, binding, and loosening. Temples and\naltars have been erected, and invocations addressed to her.\n\nThe Jesuit, who published the Psalter of our Lady, in French, exhorts the\ndevout Christian who pronounces these words in the introduction, _Holy\nLady, open thou my lips_, &c. \"to make two signs of the cross when he\nrepeats them, one upon his lips with his thumb, and the other upon himself\nwith his hand, as the priests do when they begin their canonical hours.\"\nThis method, he assures us, will procure the devotee the honour and\nhappiness of being canon or canoness of heaven; and our lady, to reward so\nconspicuous and instructive an act of devotion, will admit him into\nparadise. He gives a pattern of the vows which the devotee is to make \"for\nJesus and Mary's sake, and for all the lovers of them both, whether male\nor female.\" He describes the alliance to be made by him with the _most\namiable and honourable mother of all mothers_, the act of repentance and\ncontrition for the reconciliation of himself with her, and all the\nceremonies, great and small, by which he may devote himself to the\nblessed Virgin.\n\nWhoever hopes to obtain the benedictions of the Virgin, must salute her\nevery day, both at his going out and coming in. The legends have\ntransmitted several remarkable instances of the advantages arising from\nthe repetition of the _Ave Maria_--not to mention a thousand day's\nindulgence granted by some of the popes (Leo X. and Paul V.) to those who\nshall repeat it at the hour of the _Angelus_.\n\nSt. Margarite, of Hungary, said an Ave kneeling before every image of the\nVirgin she met in her way--St. Catharine, of Sienna, repeated as many Aves\nas she went up steps to her house.\n\nFasting on _Saturday_, in honour of the Virgin, is looked upon as a\ntreasure of indulgences and delights, and as an excellent preservative\nagainst eternal damnation.\n\nVarious festivals are instituted to commemorate her, such as the\nPurification, the Annunciation, the Visitation, and others.\n\nThe fifth of August is the festival of _our Lady of the Snow_. We are\ninformed that the solemnization of it was owing to a miracle. When\nLiberius was pontiff, a patrician, or Roman nobleman, finding himself old\nand childless, resolved, with his wife's approbation, to make the blessed\nVirgin his sole heiress. The vow being made with great devotion, their\nprincipal concern, in the next place, was to employ their inheritance\nconformably to our Lady's will: and accordingly they applied themselves to\nfasting, praying, giving alms to the poor, and visiting the sick, to know\nher pleasure.\n\nThe Virgin at length appeared to each of them in a dream, and told them\n\"it was her and her Son's will, that they should employ their effects in\nerecting a church for her on a particular part of the _Mons Esquilinus_,\nwhich they should find covered with snow.\" The pious husband first\ncommunicated the revelation to his wife, who told him, with great\nsurprise, that she had had the same revelation that very night. But,\nsupposing the two dreams had not proved alike, an excess of zeal would\nhave been sufficient to have given them all the _conformity_ that was\nrequisite; These two devotees went immediately and declared their dreams\nto the pope, who perceived that he was a third man in the revelation; for\nhis holiness had been favoured with the same vision. It was no longer\nquestioned, but that heaven was engaged in this affair. The pontiff\nassembled the clergy together, and there was a solemn procession to Mount\nEsquiline, on purpose to find out whether the miracle were real or not;\nwhen the place specified in the dream was found covered with snow. The\nground was exactly of a suitable extent to erect a church upon, which was\nafterward called _Liberius's Basilica_, and _St. Mary ad pr\u00e6cepe_,\n(because the manger, which was used as a cradle for our Lady, was brought\nthither from Bethlehem,) and is now called _St. Mary Major_. Every\nfestival day, the commemoration of this miracle is revived, by letting\nfall white jessamine leaves, after so artificial a manner, as to imitate\nthe falling of snow upon the ground. [24]\n\nIt has even been asserted, that the apostle Peter consecrated a chapel to\nthe Virgin, a story which accords perfectly well with other absurdities.\nThe Spaniards attribute a similar act of devotion to James at _Saragossa_;\nand some add, that the angels were the architects of the chapel. It is\ndecorated in the most costly manner with silver angels, lamps, and other\nfurniture, with the Virgin magnificently dressed on a marble pillar. The\nwalls are hung with feet, arms, hands, and other parts of the human body,\nas grateful oblations to the Virgin, for the miraculous cures she is\nsupposed to have performed upon these members.\n\nAt _Madrid_, our lady of Atocha resides in a chapel which blazes with a\nhundred lamps made of gold and silver, and is celebrated for as many\nmiracles as at Loretto and other places. The history of her first\nsettlement at _Liesse_, in Picardy, is thus related. During the crusades,\nan Egyptian princess resolving to have an image of the Virgin, addressed\nherself to three gentlemen of Picardy, who were prisoners at Cairo, one of\nwhom made an attempt to paint her, though ignorant of the art. Having\nfailed, he and his companions presented earnest supplications to the\nVirgin, after which they fell asleep. As soon as they awoke, they found\nan image of our Lady, accurately performed, which they transmitted to the\nprincess; who, in return, set them at liberty. She was, of course,\nconverted to the Christian faith by this image; and the three gentlemen\nmiraculously escaped out of Egypt, and on a sudden found themselves, by a\ncontinuation of the miracle, in Picardy, on the very spot where the church\nof _our Lady of Liesse_ is now erected.\n\nHer devotees carry representations of the Virgin about them, deck her\nimages with flowers, dress them in silks or other costly ornaments, burn\ntapers before them, kiss and look upon them with a languishing eye, touch\nthem with their chaplets, rub their handkerchiefs upon them, and salute\nthem with the profoundest veneration.\n\nHer relics are innumerable--such as her wedding ring, handkerchiefs,\ncombs, slippers and goods of every description, as kitchen furniture,\ntoilette, earthenware, lamps; and even, as it is pretended, her gloves,\nbed, chair, head-clothes, with other rarities.\n\n\"Surely,\" says archbishop Tillotson, \"if this _blessed among women, the\nmother of our Lord_, (for I keep to the titles which the Scripture gives\nher,) have any sense of what we do here below, she cannot but look down\nwith the greatest disdain upon that sacrilegious and idolatrous worship\nwhich is paid to her, to the high dishonour of the great God and our\nSaviour, and the infinite scandal of his religion. How can she, without\nindignation, behold how they play the fool in the church of Rome about\nher; what an idol they make of her image, and with what sottishness they\ngive divine honour to it; how they place her in their idolatrous pictures\nin equal rank with the blessed Trinity, and turn the salutation of the\nangel, _Ave Maria, hail Mary, full of grace_, into a kind of prayer; and,\nin their bead-roll of devotion, repeat it ten times, for once that they\nsay the Lord's prayer, as of greater virtue and efficacy? And, indeed,\nthey almost justle out the devotion due to Almighty God and our blessed\nSaviour, by their endless idolatry to her.\n\n\"So that the greater part of their religion, both public and private, is\nmade up of that which was no part at all of the religion of the apostles\nand primitive Christians; nay, which plainly contradicts it: for that\nexpressly teacheth us, that there is but one object of our prayers, and\none Mediator by whom we are to make our addresses to God. 'There is one\nGod, and one Mediator between God and man, the man Christ Jesus,' says St.\nPaul, when he gives a standing rule concerning prayer in the Christian\nchurch. And yet, notwithstanding all the care that our blessed Saviour and\nhis apostles could take to prevent gross idolatry of the blessed mother of\nour Lord, how blindly and wilfully have the church of Rome run into it!\nand, in despite of the clearest evidence and conviction, do obstinately\nand impudently persist in it, and justify themselves in so abominable a\npractice.\"\n\nIn the homage rendered to the Virgin Mary by the Catholics, the servility\nof superstition appears blended with the zeal of enthusiasm. Having\ndeparted from Scripture, that only light which shines upon the path of\nobedience, and conducts to God, they naturally lose themselves amidst the\nperplexities of error and the mazes of falsehood: it need not, therefore,\noccasion surprise though their course should be eccentric, or their\nconduct preposterous. The passions being chiefly engaged in this service,\nand kept in exercise by fear or fondness, reason retires; and imagination,\nsupported by these auxiliaries, sways the sceptre. The absurdities,\nhowever, to which under such circumstances the human mind becomes\naddicted, would seem utterly unaccountable, were it not for the gradual\nmanner of their influence. The victory over judgment and common sense is\nnot secured at a blow, but by perpetual insinuation. The hopes or fears of\nmankind are wrought upon _individually_ from the period of infancy, long\nprevious to the age when reason attains its vigour and maturity,--and\n_nationally_ by a slow and almost insensible accumulation of frivolous or\nridiculous observances from century to century. A natural consciousness of\nweakness renders man the dupe of deception, and an equal sense of guilt\nmakes him the slave of terror. Hence he readily avails himself of every\nmeans which he fancies capable of alleviating his anxieties, and in his\neagerness to escape the wretchedness of apprehension or the suffering of\nevil, flies to unscriptural resources.\n\nThe pre-eminence of man over the brute creation arises chiefly from his\ncapacity of knowing God and serving him in the appointed exercises of\nreligion; and yet the perversion of this capacity, by the invention of\nsuperstitious ceremonies, has rendered him utterly contemptible. In the\nservices of real piety, he appears elevated to the summit of creation, his\nnature seems ennobled, and his character encircled with glory; but, in the\npractices of superstition, he is degraded to the lowest depth of meanness\nof which an intellectual and immortal being is capable. By the former he\nsoars to \"glory, honour, and immortality;\" by the latter he sinks to\nwretchedness and ruin. In the one case he is useful and happy; in the\nother, inactive, isolated, and full of disquietude; and thus either rises\ninto grandeur or falls into littleness,--is an angel or a brute!\n\nWhoever reviews the several religious errors of the Pagan, Jewish, and\nChristian communities, will admit, that the history of superstition\nconstitutes one of the most offensive pages in the annals of mankind; he\nwill see the object of worship misrepresented, the universe partitioned\ninto petty sovereignties, and Deity divided, contracted, and localized;\nreligion turned into mockery, and mockery into religion.\n\nIt is somewhat difficult to trace the operations and to ascertain the true\ncharacter of superstition, although it has prevailed so extensively in the\nworld, and produced such extraordinary effects. Amongst other anomalies,\nthis is observable, that it not only has led captive weak and ignorant\nminds, which being unable to detect a specious sophism, or to depart from\na general practice, may easily be supposed incapable of resisting its\nfascination; but it has been known to seduce and enchain some of the\nnoblest orders of intellect, and the most cultivated of human\nunderstandings. Whole nations and successive generations have been\nsubjected to its influence, furnishing ample evidence of that statement,\nwhich, if it be not repeated in every page of Scripture, lies at the\nfoundation of all its truths; and into which many of the peculiarities of\nthis principle may be resolved: \"The world by wisdom knew not God.\"\n\nSuperstition is unquestionably founded in mean and absurd ideas of the\nmoral attributes of the Deity, which produce corresponding actions, and in\nassigning to him an arbitrary character, deriving pleasure from what has\nno connexion with the happiness of the worshipper. A consistent and\ndignified conduct can only result from a just estimate of the divine\nperfections, and a correct view of moral obligation. The worship we render\nto a superior being, must necessarily be shaped and regulated by our\nconceptions of the nature of God; consequently, mankind will degenerate\ninto error and folly, proportionate to their departure from the\nrepresentations of Scripture respecting the spirituality of his essence.\n\nTo this source may be traced especially the principles and practices of\nthe Romish church, in which reason is outraged, religion caricatured, and\nGod dishonoured. Transubstantiation is a doctrine manifestly absurd and\nimpious; and the practice of presenting those supplications to dead\nsaints, which the Supreme Being alone can hear and answer, is no less\nridiculous, as well as subversive of true piety. Perhaps, however, no\ndeviation from common sense is more remarkable than those extravagancies\nof the Catholics which respect the Virgin Mary; and yet these have not\nonly been practised by the multitude, but defended by men of learning with\nthe utmost subtlety and the warmest zeal. In fact, she has been praised by\nevery Catholic pen for ages; and every term that language could supply has\nbeen put in requisition to extol her merits.\n\nLet the view we have given of these misstatements excite us to\nself-examination, in order that we may discover any incorrectness or\ndeficiency in our own apprehensions of religion, and become vigilant over\nthose errors into which we may be apt to deviate. It will be studying man\nto some purpose, if the better we are acquainted with the history of the\nhuman mind, the greater the circumspection we exercise over ourselves. We\nshall then be less imposed upon by the speciousness of falsehood, and less\nbetrayed by the weakness of our passions; we shall be led to \"present our\nbodies a living sacrifice, holy, acceptable unto God,\" and feel that it is\nour \"_reasonable service_.\"\n\n\n\nElizabeth.\n\nChapter II.\n\n\n  The angelic Appearance to Zacharias--Birth of John--Characters of\n  Elizabeth and Zacharias--Importance of domestic Union being founded on\n  Religion, shown in them--their venerable Age--the characteristic\n  Features of their Piety--the Happiness of a Life like theirs--the Effect\n  it is calculated to produce on others--the Perpetuation of holy\n  friendship through immortal Ages--the miserable Condition of the\n  irreligious.\n\nObscure as were the circumstances in which Christ appeared, Infinite\nWisdom saw fit to furnish miraculous attestations to his character and\nmission. This evidence attended him during the whole of his career,\ninvesting him with a heavenly glory, and rendering his pre-eminence\ndistinctly visible to the eye of faith, notwithstanding his assumed\ninferiority.\n\nIt was in unison with this scheme of Providence to send the most exalted\nof angelic beings to announce the birth of Messiah, and to prepare the\nminds of Mary his mother, of the shepherds who were to circulate the\nintelligence, and of others more nearly or more remotely interested in the\nevent, by celestial visitations. For similar reasons it comported with the\nnature of this wonderful event, to attach something peculiar and even\nmiraculous to the birth of his precursor, whose destined office it should\nbe to \"prepare the way of the Lord,\" by uttering his \"voice in the\nwilderness,\" and intimating to mankind the mighty transformations about to\nbe effected in the moral state of the world. Six months, therefore,\npreviously to the annunciation to Mary, the angel Gabriel descended to\nproclaim \"glad tidings\" to Zacharias. In the performance of his customary\nservice as a priest, he had gone into the temple to burn incense, while\nthe people were praying without the holy place. On a sudden, he perceived\nan angel standing on the right side of the altar, and became exceedingly\nagitated, till the benevolent spirit addressed him in affectionate and\ncongratulatory terms. Ah! _they_ have no reason to dread a message from\nthe world of spirits, or to be filled with apprehensions at the sight of\nother orders of beings than those with which they are conversant, who are\nengaged in the discharge of their duties, and live under the influence of\nreligion! However new or extraordinary such revelations, they never could\nhave been real causes of alarm to the servants of God; and were they not\nat present suspended, in consequence of the completion of the intended\ncommunications of truth to mankind, piety ought rather to welcome than to\ndread them.\n\nZacharias was assured that his prayer was heard, and that his wife\nElizabeth should have a son to be named John. As a sign of the\naccomplishment of this prediction, and as a chastisement of the doubt with\nwhich the message was at first received, he was struck with dumbness,\nwhich continued only till the birth of his child.\n\nThe interview between Elizabeth and Mary, the mother of our Lord, has been\nalready adverted to in the preceding narrative, where the salutations of\nthese favoured relatives were recited. At the expiration of the appointed\ntime, Elizabeth bare a son whom they would have called after the name of\nZacharias, but his mother interposed; and the affair being finally\nreferred to his father, he wrote, to the general astonishment of their\nneighbours and relatives, who had remonstrated in vain, \"His name is\nJohn.\" Immediately his speech was restored, and he broke out in\nimpassioned strains of praise: \"Blessed be the Lord God of Israel; for he\nhath visited and redeemed his people, and hath raised up an horn of\nsalvation for us in the house of his servant David; as he spake by the\nmouth of his holy prophets, which have been since the world began: that we\nshould be saved from our enemies, and from the hand of all that hate us;\nto perform the mercy promised to our fathers, and to remember his holy\ncovenant; the oath which he sware to our father Abraham, that he would\ngrant unto us, that we being delivered out of the hand of our enemies\nmight serve him without fear, in holiness and righteousness before him,\nall the days of our life. And thou, child, shall be called the prophet of\nthe Highest: for thou shall go before the face of the Lord to prepare his\nways; to give knowledge of salvation unto his people by the remission of\ntheir sins, through the tender mercy of our God; whereby the day-spring\nfrom on high hath visited us, to give light to them that sit in darkness\nand in the shadow of death, to guide our feet into the way of peace.\"\n\nReverting to the commencement of this history by the evangelist Luke, we\nshall be led to notice the domestic characters of Zacharias and Elizabeth,\nparticularly as they illustrate the excellence of a life of piety. While\nreligion adorns every station, it teaches us to fulfil every relative\nduty; and acting under its influence, a person becomes a light in the\nworld, diffusing through the family, the social circle, and the more\nextended sphere of busy life, a mild and beneficent radiance.\n\nOur attention is first directed to the office of Zacharias, and the\ndescent of his wife. He was a _priest_, and she \"of the daughters of\nAaron.\" The world affords too many evidences, that piety is neither\ncreated by station, nor hereditary in its transmission. As Zacharias was a\nminister of the sanctuary, it was both to be _desired_ and _expected_ that\nhe should not approach the altar with a hardened and unsanctified heart.\n\"Who shall ascend into the hill of the Lord? and who shall stand in his\nholy place? He that hath clean hands and a pure heart; who hath not lift\nup his soul unto vanity, nor sworn deceitfully. He shall receive the\nblessing from the Lord, and righteousness from the God of his salvation.\"\nYet, alas! it is not always to be presumed that real religion accompanies\neither the brightest profession or the most dignified office! Korah,\nDathan, and Abiram, offered \"strange fire,\" Judas betrayed the Son of God,\nand Paul expresses an apprehension \"lest, having preached to others,\" he\nshould himself \"be a castaway.\" The admonition, therefore, of God by\nIsaiah is appropriate and striking: \"Be ye clean that bear the vessels of\nthe Lord.\" It is possible to be a preacher of righteousness, and yet a\nchild of Satan--a priest, and yet a demon--a worker of miracles, and yet a\n\"worker of iniquity:\" but a pleasing exception to this remark occurs in\nthe history of Zacharias, who was \"a _priest_, and _righteous_ before\nGod.\" His _office_ and his _character_ accorded, and the light of his\nexample shone with unclouded brightness and attractive glory.\n\nIt is observable, that Elizabeth, the wife of this holy priest, was\nequally distinguished with himself for a sincere and active piety. \"They\nwere BOTH righteous before God;\" and it was their privilege to live at\nthat eventful moment when the clouds that obscured the past dispensations\nof Providence were tinged with the rising glory of the day which was just\nbreaking upon the nations of the earth, and which lighted these pilgrims\nhome to their eternal rest. They were some of the last of the Jewish and\nthe first of the Christian economy, and their life seemed to form the\nbright line which bordered the typical ages and those of unshadowed truth\nand Christian revelation.\n\nZacharias and Elizabeth exhibit an attractive picture of union both\nnatural and religious; the hymenial tie was intertwined with celestial\nroses, which diffused a fragrance over domestic life; their love to each\nother was strengthened and sanctified by their love to God.\n\nThe perfection of conjugal felicity with every good man depends upon the\nexistence of similar religious principles and feelings with those which\ninfluence himself in the partner of his life; consequently, it will ever\nbe his concern \"to marry in the Lord.\" No language can express the\nbitterness of that pang which rends his heart when a dissimilarity of\ntaste prevails in so important an affair. It is a worm for ever gnawing\nthe root of his peace, and will prevent its growth even under the\nbrightest sun of worldly prosperity. Let those especially who are forming\nconnections in life, and who \"love Christ in sincerity,\" reflect on the\nfatal consequences of devoting their affections to such as can never\naccompany them to the house of God but with reluctance, or to the throne\nof grace but with weariness and aversion. If the object of your fondest\nregard be an unbeliever, what a cloud will darken your serenest days, what\nunutterable grief disturb your otherwise peaceful sabbaths! Your pleasures\nand your pains of a religious kind, which are the most intense, will be\nequally unparticipated. You must walk alone in those ways of pleasantness\nwhich would be still more endeared by such sweet society; and you must\nsuffer the keenest sorrows of the heart--_perhaps_ without daring to name\nthem, and _certainly_ without one tear, one word, one look of soothing\nsympathy. How could you endure it that the very wife of your bosom should\nmanifest the temper of those assassins that murdered your Lord, while in\nthe exercise of a lively faith you hailed him as \"the chief among ten\nthousand, and altogether lovely?\" Would it not agonize your heart that she\nshould be _indifferent_ only, not to say inimical, towards him in whom you\ndaily \"rejoice with joy unspeakable and full of glory?\"\n\nIn proportion to the wretchedness of such circumstances must be the\nfelicity of the reverse, of which this narrative furnishes a pleasing\nexemplification. Zacharias and Elizabeth were _both_ righteous, and this\nunion of spirit diffused a holy and gladdening radiance over all the\nscenes of life. In the family, in the social circle, in the house of God,\nthey were ONE. Together they could bow the knee at the throne of grace,\ntogether go up to the temple! The grief or the joy of one was the grief or\nthe joy of both; they could sing the same song, unite in the same prayer,\nfeast on the same spiritual food! This was the perfection of love--this\nwas the triumph of friendship! No contrary current of feeling on either\nside ruffled the pure stream of domestic and religious pleasure, but it\nflowed along in a clear, noiseless, and perpetual course. In this case the\nlanguage of David might be applied with emphatic propriety: \"Behold, how\ngood and pleasant a thing it is to dwell together in unity.\"\n\nElizabeth and her partner were \"both well stricken in years.\" There is\nsomething venerable in hoary age, especially when adorned with the graces\nof the Spirit. The mind reposes with peculiar complacency on those who,\nhaving long \"adorned the doctrines of God their Saviour in all things,\"\nare waiting quietly and confidently for their admission to heaven. They\ncan see the shadows of the evening deepen upon them without a sigh; and\nwhile death is unlocking the doors of their appointed house, can sing,\n\"Thanks be to God, that giveth us the victory through our Lord Jesus\nChrist.\" While the mind of a wicked man, in the near prospect of\ndissolution, is filled with distraction, and \"a fearful looking for of\njudgment--while his\n\n                       \"------frantic soul\n  Raves round the walls of her clay tenement,\n  Flies to each avenue, and cries for help--\n  But cries in vain;------\"\n\nconscious that he is the enemy of God, the abhorrence of saints; the\nconfederate, and will soon become the companion, of evil spirits; the\ndying Christian looks beyond the confines of mortality into the eternal\nworld, without one sensation but that \"of a desire to depart and to be\nwith Christ.\" In quitting the present world, he expects a transition from\nsorrow to joy--from the region of shadows to that of realities--from the\nhabitations of sin to the abodes of purity. Embracing Jesus by faith, he\nexclaims with Simeon, \"Now lettest thou thy servant depart in peace, for\nmine eyes have seen thy salvation;\" or with Paul, \"I have fought a good\nfight, I have finished my course, I have kept the faith: henceforth is\nlaid up for me a crown of righteousness, which the Lord, the righteous\nJudge, shall give me in that day.\"\n\nIt is pleasing to see the youthful mind impressed with the concerns of\nreligion, devoting its powers to the Saviour, and despising the\nsolicitations of sinful pleasure; but ah! how many cloudless mornings are\nsucceeded by gloomy days--how many false and fruitless blossoms adorn the\nsmiling spring--how many seeds spring up, but perish because they have \"no\ndepth of earth!\" Early piety, therefore, however gratifying, cannot be\ncontemplated without anxiety, if not suspicion; the force of temptation\nhas not yet been endured--the world has not half exhausted its quiver of\npoisoned arrows--Satan has not yet tried all his arts and\nmachinations--the race is not yet run!--but in those who, like Zacharias\nand Elizabeth, are \"well striken in years,\" we witness the stability of\nprinciple, the triumph of perseverance, and the reign of grace. Dear and\nvenerable companions in the ways of God, ye have borne the burden and heat\nof the day! Like a shock of corn, ye shall soon be \"gathered in your\nseason;\" ye shall soon drop the infirmities of humanity, and be clothed in\nthe robes of light! \"Blessed are they that do his commandments, that they\nmay have right to the tree of life, and may enter in through the gates\ninto the city.\"\n\nThe brief, but comprehensive notice of these venerable saints, in the\ncommencement of the Gospel according to Luke, exhibits at once the\ncharacteristic features of their piety.\n\n1. It was of a quality approved by God himself: for they are represented\nas \"righteous _before God_,\" that is, in the divine estimation. It is\nthis only which can determine our genuine character; for, however\n\"outwardly virtuous _before men_,\" the internal spirit and character may\nbe marked by moral deformities which the eye of Omniscience cannot but\nview with detestation. The most eminent Christians, indeed, are aware that\nperfection in righteousness is not attainable in the present state, and\nthat when \"weighed in the balances,\" they are in many respects \"found\nwanting:\" but while they look for acceptance through the righteousness of\nChrist, instead of \"going about to establish their own,\" they possess a\nrectitude of _principle_, though the _degree_ of holiness be imperfect.\nThey are sincere, habitual in their aim to please God, cherishing a\nsupreme attachment to his name and character, and determined in their\nresistance of every influence that would seduce them from his service or\nimpel them to commit sin.\n\n2. Elizabeth and her venerable partner regulated their conduct by divine\nauthority, irrespective of the opinions of men. They are said to \"have\nwalked in the _commandments and ordinances of the Lord_.\" The Jews were\naccustomed to blend the traditions of the elders with their religious\nservices; but these believers consulted and obeyed the oracles of Heaven.\nThey repaired at once to the spring-head of wisdom, deriving their faith\nand obtaining direction with regard to their practice from Him who alone\npossesses the authority of a master.\n\nThis was a very decisive evidence of their religion, and is a test which\nis capable of being applied to every case and to every sphere of life. If\nthe only certain evidence of true piety consisted in becoming martyrs, few\ncould have an opportunity of evincing it, through not being called to this\nhigh and holy service; or, if the test were the distribution of ample\ncharities, or self-devotement to the labour of the Christian ministry, the\npoor, and the ungifted, and ineloquent, would be excluded from the\nprescribed means of testifying their love to God: but obedience to his\ncommands may be practised in the humblest circumstances, in the lowliest\nstation, and by the most obscure individual. Any where and every where it\nis possible \"to take up our cross,\" to \"deny ourselves,\" to \"mortify the\nflesh,\" to \"walk in the Spirit.\"\n\n3. The obedience of Elizabeth and Zacharias was universal--not partial or\nrestricted; for they \"walked in _all_ the commandments and ordinances of\nthe Lord.\"\n\nAn insincere profession will be distinguished by partiality in its\nobservances. It will practise some duties and reject others, believe some\ndoctrines and hesitate to admit others. Influenced by many subordinate\nconsiderations, it will select those requirements which are most easily\nperformed, most calculated to attract public attention, or most\nconformable to natural prepossessions. It will dispense with some things\nas difficult, and with others as unnecessary or unimportant. \"Then,\"\nexclaimed the Psalmist, \"shall I not be ashamed when I have respect unto\n_all_ thy commandments.\"\n\n4. Elizabeth and her aged companion were distinguished also for a piety\nwhich was _blameless_. It is possible to merit blame even in our very acts\nof religious obedience. How seldom do we attain that purity of _motive_,\nthat unostentatious simplicity of _manner_, that _uniformity_ of conduct,\nwhich constitute a _blameless_ piety! In this respect we have daily\nreason, at the footstool of mercy, to deplore our deficiency, our lanquor,\nour lukewarmness of spirit, our unprofitableness and vileness. \"If thou,\nLord, wert strict to mark iniquity, O Lord, who could stand?\" There is not\na prayer we utter but would be rejected, were it not for the prevalence\nof the Redeemer's intercession, nor a service we perform, but is so\ndefiled with guilt that it would be an abominable offering, but for the\nefficacy of that blood which \"cleanseth us from all sin.\" Nor, indeed, was\nthe piety of Zacharias and Elizabeth in itself \"_blameless_,\" irrespective\nof this atonement; nor were they \"_righteous_,\" but as accepted and\njustified \"through the redemption that is in Christ Jesus.\" To a lively\nfaith they, however, united a holy conversation, and an habitual\nobedience: their life was a perpetual sacrifice to God, and diffused\naround a sweet savour of piety.\n\nLet us contemplate the _happiness of such a life_. It is common to\nrepresent religion as incompatible with true enjoyment, and to describe\nthose who are under its influence as gloomy fanatics, dragging out a\nmiserable existence--the dupes of prejudice and the slaves of melancholy.\nIf a perpetual sense of the divine presence, a well-founded confidence of\npardoned sin, free access to the throne of mercy, abundant communications\nof spiritual good and lively anticipations of a felicity beyond the grave,\ncommensurate with the capacities of an immortal spirit, and with the\neverlasting ages of eternity; if these produce wretchedness, then, and in\nno other case, is religion a source of misery. Be not deceived; such\nallegations result from ignorance and depravity. Zacharias and Elizabeth,\njoined together by the dear bonds of mutual affection, and the still\ndearer ties of grace, present a picture of happiness unrivalled in the gay\nand thoughtless world. We appeal to them, and to those who resemble them,\nas \"epistles\" of God, that teach the efficacy of genuine religion. Read\nthem, ye profane, and blush for your impieties! Read them, ye sons and\ndaughters of strife, and banish discord from your houses! Read them, ye\nfearful, hesitating, lukewarm professors, and learn to walk in \"_all_ the\ncommandments and ordinances of the Lord!\" Read them, ye worldly wise, ye\nambitious, ye \"lovers of pleasure,\" and confess ye have mistaken the true\nmeans to happiness, and have \"forsaken your own mercies!\"\n\nIt is a supereminent excellence of the religion of Jesus, that \"the peace\nand joy in believing\" which it inspires do not depend on external\ncircumstances. As no worldly condition can _create_, so neither can it\n_destroy_ the Christian's felicity; it is firm and immoveable amidst the\nchanges and revolutions of human affairs--in the bright or cloudy day.\nLike the mariner's compass, which continually points in the same direction\namidst changing seasons and varying climes, the most extraordinary\nvicissitudes of the \"present evil world,\" cannot \"move\" the mind of a\nbeliever from the \"hope of the Gospel.\"\n\nReflect further, on the _effect which such a life is calculated to produce\non others_.\n\nA holy life is a powerful argument for the \"truth as it is in Jesus;\" and\nthat suspicious eagerness with which the wicked watch the conduct of\nprofessors, that patient malignity with which they wait for their halting,\nand that Satanic joy with which they exult over their misconduct, prove\ntheir own convictions of the strength of such an argument. Let us then be\nconcerned to falsify their predictions and disappoint their enmity by\n\"walking in _all_ the commandments and ordinances of the Lord blameless.\"\nConsider the impressive appeal of the apostle: \"Only let your conversation\nbe as becometh the gospel of Christ.\" Shine, ye professing Christians, for\n\"ye are the lights of the world\"--shine with a holy and steady radiance in\nthe church of God, and pray for daily supplies of the oil of grace, that\nyour light may not degenerate into a feeble glimmering or totally expire;\notherwise you may become accessary to the fall and ruin of others, and\n\"their blood may be upon _you!_\" Such a pious union, such holy friendship\nas that of Elizabeth and Zacharias, will be _perpetuated through infinite\nages_. It is not a transient but an everlasting union; it shall survive\nthe grave and defy the stroke of mortality. They who \"sleep in Jesus\" will\nGod bring with him. The sepulchre, to such as die in the faith of Christ\nand in a state of holy friendship with each other, only resembles a vast\nprison, in which dearest friends are separated only for a time in\ndifferent cells, and from which they shall be released when the gloomy\nkeeper resigns his keys, when \"death is swallowed up in victory.\" Those\nhumble and affectionate disciples who have \"walked together in all the\ncommandments and ordinances of the Lord, here, shall take sweet counsel\nabove, and walk together in the fields of immortality.\" In a nobler sense\nthan the original application of the words, it may be said of all\nChristian friends, \"they were lovely and pleasant in their lives, and in\ntheir deaths they were not divided.\"\n\nThis perpetuation of Christian society and love, is intimated in the most\nstriking manner by our Redeemer when on the point of departure from his\ndisciples, whom he called his \"_friends_.\" \"I will not henceforth drink of\nthis fruit of the vine until that day when I drink it new with you in my\nFather's kingdom.\" Who can describe the joys of that \"marriage-feast,\" the\nfelicities of that endeared spiritual and eternal intercourse, that union\nof hearts, that concourse of affections, that flow and mingling of souls!\nThese are some of \"the mysteries of godliness\"--this is what \"eye hath not\nseen, nor ear heard, nor hath it entered into the heart of man to\nconceive.\"\n\nLet these glorious expectations revive our failing courage amidst the\nconflicts of life. Let us not despair, though we may weep over the\ncompanions of our pilgrimage, slain at our side by the irresistible stroke\nof death. The separation is transitory--the reunion will be eternal. \"But\nI would not have you to be ignorant, brethren, concerning them which are\nasleep, that ye sorrow not even as others which have no hope. For if we\nbelieve that Jesus died and rose again, even so them also which sleep in\nJesus will God bring with him. For this we say unto you by the word of the\nLord, that we which are alive, and remain unto the coming of the Lord,\nshall not prevent them which are asleep. For the Lord himself shall\ndescend from heaven with a shout, with the voice of the archangel, and\nwith the trump of God: and the dead in Christ shall rise first: then we\nwhich are alive and remain, shall be caught up together with them in the\nclouds, to meet the Lord in the air: and so shall we ever be with the\nLord. Wherefore comfort one another with these words.\"\n\nSuch as are opposite in character to Zacharias and Elizabeth, and who are\n\"walking in _none_ of the commandments and ordinances of the Lord,\" should\nreflect on the misery of their condition, as utterly destitute of all\nthose hopes and privileges which have been described. Who instituted these\nordinances?--who gave these commandments?--whose authority is it you dare\ndespise?--or who has released you from your obligations to this\nauthority?--what madness induces you to fly in the face of God--to measure\nyour power against the sword of Omnipotence? O, remember--\"the wages of\nsin is death!\"\n\n\n\nAnna.\n\nChapter III.\n\n\n  Introduction of Anna into the sacred Story--inspired Description of\n  her--the aged apt to be unduly attached to Life--Anna probably Religious\n  at an early Period--Religion the most substantial Support amidst the\n  Infirmities of Age--the most effectual Guard against its Vices--and the\n  best Preparation for its End.\n\nTwo illustrious women have already been presented to the reader as\nadorning the era of our Saviour's incarnation; the one, the mother of his\nhumanity, the witness of his miracles, and the weeping attendant upon his\ncrucifixion; the other, her venerable relative, the wife of Zacharias, and\nthe parent of John, who was the destined precursor of the \"Desire of all\nnations.\" We are now to contemplate another female, whose age superadds a\ncharm to her excellences, and whose privilege also it was to witness the\ncommencing brightness of the evangelical day. Like Elizabeth, her\n\"memorial\" is short, but it does not \"perish with her.\" She has a place in\nthe chronicles of the redeemed, a name before which that of heroes and\nheroines fades away, and which it requires no \"storied urn nor animated\nburst\" to perpetuate.\n\nAnna is introduced to our notice on the memorable occasion which has been\nalready mentioned, when the parents of Jesus took him after his\ncircumcision to Jerusalem, to \"present him to the Lord.\" Then it was that\nSimeon broke forth in eloquent and prophetic congratulations, expressive\nat once of his own triumph over death, in consequence of having witnessed\nthe accomplishment of those prophecies which had so long and so often\nfilled him with delightful anticipations, and of the \"glory\" which he\nforesaw would irradiate Israel and enlighten the Gentiles. Scarcely had he\nfinished his address, when Anna, a prophetess, remarkable for her extreme\nage and exemplary piety, entered the temple, and not only united with\nSimeon and the rest of the interesting group in \"giving thanks unto the\nLord,\" but \"spake of him to all them that looked for redemption in\nJerusalem.\"\n\nIt was benefiting the majesty of the event which had occurred, that the\nspirit of prophecy should revive after being dormant for about four\nhundred years. Since the days of Malachi no such inspiration had been\nafforded; but the new and glorious period commencing with the incarnation\nwas marked by this as well as other signs and wonders. When Simeon held\nthe infant Saviour in his arms, the Spirit of God touched his tongue with\na live coal from the altar; and when the aged \"daughter of Phanuel\"\napproached, she caught the glow of kindling rapture, and blended with his\nher praises and predictions. This eminent woman is represented as \"of a\ngreat age,\" as having \"lived with a husband seven years from her\nvirginity,\" and as being \"a widow of about four-score and four years,\nwhich departed not from the temple, but served God with fastings and\nprayers night and day.\" This form of expression does not seem to furnish\ndecisive evidence whether her entire age was eighty-four, or whether she\nwas a widow during that period; if the latter, the seven years in which\nshe had lived with a husband, together with the probable number which\nconstituted her age at the time of her marriage, must be added to the\ncalculation, which would produce considerably more than a hundred years;\nin either case she must be allowed to occupy a conspicuous place in the\nrecords of longevity.\n\nIt has been observed of the aged, that although existence, when extended\nbeyond the usual period of \"threescore years and ten,\" is nothing \"but\nlabour and sorrow,\" they still adhere to life with the utmost tenacity,\nand are even less disposed to relinquish it than those whose more vigorous\npowers and undecayed youth capacitate them for its enjoyment. But however\nsurprised we may be to witness this anxiety to live in those who are\nbending beneath the pressure of years and the load of decrepitude, and to\nsee that this anxiety rather increases than diminishes, there is something\nin it by no means unnatural. In addition to the love of life which is\nimplanted in every human bosom for the wisest purposes, the aged person\ncannot but feel that he is nearer than others to that hour of separation\nfrom all the connexions and interests of time than the multitude around\nhim--an hour at which nature instinctively shudders, and which is always\nregarded as painful, whatever may be the result. Corporeal suffering may\nbe considerable; and that change of being which the mortal stroke produces\nhas always something about it awful, mysterious, and terrific. There are\nfew instances in which it can be approached without some degree of dread,\nsome shrinking of mind, whatever be the state of detachment from the\npresent world, and whatever pleasing anticipations may exist with regard\nto another: as the patient, however assured of the necessity of the\nmeasure and the importance of the result, trembles while preparations are\nmaking to amputate his disordered limb. It may be observed also of the\nyoung, that while they compassionate their aged friends as the prey of a\nthousand imbecilities both of body and mind, and lament over a state in\nwhich man is reduced to a second childhood, there is scarcely an\nindividual who does not harbour in secret the wish to attain an age equal\nat least, if not superior, to any of his cotemporaries. The reason is\nsimilar to that which influences persons at an advanced period of life;\nthe thought of death, with all its concomitant evils, is unwelcome at any\ntime, and consequently it is grateful to the mind to place it at the\ngreatest conceivable distance; so that, were it now within the\nappointments of Providence or the bounds of probability, little doubt can\nbe entertained that the great proportion of mankind would readily accept\nas a blessing a patriarchal or antediluvian age.\n\nAnna is particularly noticed as the daughter of Phanuel, of whom we have\nno other information; and as belonging to the tribe of Asher, which was\nsituated in Galilee. This, whether recorded for that purpose or not, might\nserve to refute the charge, that \"out of Galilee ariseth no prophet,\"\nsince from that quarter proceeded the very first inspirations upon the\nrevival of the prophetic spirit. Asher was a very inferior tribe, and one\nof the ten carried captive by the Assyrians, having departed from the\nworship of the true God, and from the house of David, under Jeroboam. But\nnotwithstanding this general defection, there were individuals who\nreturned and reunited themselves with Judah, that they might enjoy the\nancient privileges of the people of God. Thus even in the worst of times,\nand amidst the least favourable circumstances, some portion of true\nreligion has always been preserved in the earth. Though the watchful eye\nof Providence has occasionally suffered the flame of devotion to languish\nand almost expire, yet its total extinction has been prevented, and\nunexpected coincidences have frequently excited it into new and more\nvigorous action.\n\nWe have in the history before us a specimen of a pious old age, remarkable\nin itself, and calculated to suggest a variety of useful considerations.\nThis holy woman probably lodged in the immediate vicinity, if not in some\nof the outward apartments of the temple, which gave her an opportunity of\nindulging in those constant devotions which accorded with her wishes and\ncomported with her age. On every occasion she was present at appointed\nservices, and so entire was her self-devotement to religion, that she was\nincessantly engaged in fasting and prayers. The world had no claims upon\nher, being alike unfitted for any of its avocations and indisposed to any\nof its pleasures: she had bid it a final farewell, and had withdrawn\nbehind the scenes of this vast theatre, which are so artfully painted as\nto allure and deceive the imaginations of mankind, into the secrecy of\ndevotion and the sanctuary of her God. Peace was the companion of her\nretirement, and piety shed its serenest ray upon the evening of her mortal\nexistence.\n\nIt may be presumed that the religion of Anna was by no means of recent\ndate, but that the seeds of so rich a harvest were sown \"in the fields of\nyouth.\" Whatever is great or eminent is usually the work of time. _Nature_\ndoes not produce the oak, with its spreading branches and solid trunk, in\na day or a twelve month; and, in general, a rapid luxuriancy is connected\nwith corresponding weakness and quick decay. The plans of _Providence_\nrequire the lapse of years or ages to accomplish: events of importance\nseldom burst suddenly upon the world, and without a previous course of\npreparatory dispensations, tending to point out the purposes of such\noccurrences, and to awaken human expectations. Nor can _excellence of\ncharacter_ be formed without the use of means, opportunities of\nprogressive improvement, and that experience which must be slowly gained.\n\nFar be it from us to limit the operations of divine grace: it _can_,\nindeed, and in some instances _has_, produced effects of a nature to which\nno general rules and principles are applicable: it has instantaneously\nconverted a furious persecutor into a faithful, laborious, and eminent\npreacher of \"the faith which once he destroyed;\" it has transformed a\nmalefactor into a saint, and in one hour raised the criminal from the\ndepths of infamy and the agonies of crucifixion to the dignity of a\nbeliever in Christ and the joys of paradise. But these surely ought not to\nbe regarded as the ordinary methods of its operation, but rather as\nmiraculous interferences. In general, religious ordinances are to be\nconstantly and perseveringly attended, in order to the acquisition of\neminence in religion: holy vigilance must concur with devout and fervent\nprayer, day by day, to check and finally vanquish the power of depravity,\nto elevate the mind above the world, and prepare the Christian for his\nfuture bliss; as the child must commonly be \"_trained up_ in the way he\nshould go,\" if we hope that \"when he is old he will not depart from it.\"\nImpressions deepen and acquire the force of principles by degrees,\nknowledge is obtained by perpetual accumulation, and faith is increased by\nconstant exercise. It would be as vain to look for the wrinkles of age in\nthe face of youth, or the strength of maturity in the arm of an infant, as\nto expect the experience which can only result from the witness of changes\nand the operation of circumstances, with its corresponding stability of\ncharacter, in him who has but just commenced a life of piety. As \"the\nhusbandman waiteth for the precious fruits of the earth, and hath long\npatience for it until he receive the early and the latter rain,\" so we\nmust in general look for a slow and gradual formation of the character to\neminence and spiritual luxuriancy. The account given of Anna would\ntherefore lead us to infer that she had been many years, and in all\nprobability from her youth, devoted to the service of God.\n\nShe had not to regret that her best days were spent in riot and\ndissipation, in opposition or indifference to religion, by which so many\ndebase their nature, offend their Maker, and ruin their souls: but while\nshe contemplated the future without alarm, and perhaps with joy, she could\nreview the past with satisfaction.\n\nAs memory predominates over the other faculties of the mind in declining\nlife, and as so much of our happiness or misery at that period must\nnecessarily result from its exercise, it is of the utmost importance to\nlay up in store a good provision in the \"sacred treasure of the past.\"\nNothing can be more desirable than to leave the mind filled with pleasing\nrecollections; and this can arise only from a life of holiness and purity.\nHow awful is it to think that the last hours should be disturbed by images\nof crime unrepented of, the intrusion of which into the dying chamber no\nforce can prevent! How lamentable to see the terrors of death aggravated\nby the remorse and horrors of retrospection! \"Life,\" says a profound\nwriter, [25] \"in which nothing has been done or suffered to distinguish\none day from another, is to him that has passed it as if it had never\nbeen, except that he is conscious how ill he has husbanded the great\ndeposit of his Creator. Life, made memorable by crimes, and diversified\nthrough its several periods by wickedness, is indeed easily reviewed, but\nreviewed only with horror and remorse.\n\n\"The great consideration which ought to influence us in the use of the\npresent moment, is to arise from the effect which, as well or ill applied,\nit must have upon the time to come; for, though its actual existence be\ninconceivably short, yet its effects are unlimited, and there is not the\nsmallest point of time but may extend its consequences, either to our hurt\nor our advantage, through all eternity, and give us reason to remember it\nforever with anguish or exultation.\" We may take occasion from the\naccount of Anna to remark, that true religion is the most substantial\nsupport amidst the INFIRMITIES of age. This is emphatically the period of\n\"evil days,\" when diseases prey upon the constitution, and the faculties\nboth of body and mind decay. Then \"the sun and the light, the moon and the\nstars are darkened;\" the greatest change takes place in the outward\ncircumstances of gladness and prosperity, the countenance of the man is\naltered, his complexion faded, and his intellectual faculties, as the\nunderstanding and the fancy, weakened. It is at this time \"the keepers of\nthe house tremble, and the strong men how themselves; the grinders cease,\nbecause they are few, and those that look out of the windows are\ndarkened;\" the strongest members of the body fail, the limbs bend beneath\nthe weight of decrepitude and the effects of paralytic distempers, the\nteeth drop away, while the eyes grow dim and languid; \"the doors are shut\nin the streets when the sound of the grinding is low,\" the mouth becoming\nsunken and closed; they \"rise up at the voice of the bird,\" awakened from\nimperfect slumber when the cock crows or the birds begin their early\nsongs; and \"all the daughters of music,\" the tongue that expresses and the\nears that are charmed with it, are \"brought low;\" they are \"afraid of that\nwhich is high, and fears are in the way,\" alarmed at every step they take,\nlest they should stumble at the slightest obstacle, and especially\napprehensive of the difficulties of any ascent. At that age their gray\nhairs thicken like the white flowers of the \"almond tree\" when it\n\"flourishes,\" and even the very \"grasshopper is a burden,\" for they cannot\nbear the slightest inconvenience, not even the weight of an insect, and\n\"desire fails:\" then is the \"silver cord loosed, the golden bowl broken;\nthe pitcher is broken at the fountain, and the wheel is broken at the\ncistern;\" all the animal and vital functions at length cease, and every\nessential organ of life decays; \"then shall the dust return to the earth\nas it was, and the spirit shall return unto God who gave it.\"\n\nReduced to the state of feebleness and incapacity, which the sacred penman\nso beautifully describes, man becomes an object of compassion; and it is\naffecting to see him struggling amidst the ruins of his former self. The\nsight becomes increasingly painful from the consideration that this is one\nday to be our own condition; that we too are destined to grow old, to quit\nthe busy scene and the social circle for the solitude of age, and in our\nturn to be pitied--perhaps forsaken! But there is one thing capable not\nonly of preserving the old from contempt, but of raising them to grandeur\nand diffusing lustre over their years of decrepitude. In contemplating\nAnna we do not think of her infirmities when we observe her piety: the\nmeanness of the _woman_--tottering, crippled, dying--is lost amidst the\nmajesty of the _saint_, incessantly serving God in his temple, and\nadvancing to the grave \"in a full age, like as a shock of corn cometh in\nhis season.\" The dawning of a heavenly day seems to arise upon her \"hoary\nhead:\" which, \"being found in the way of righteousness,\" is a \"crown\nof glory.\"\n\nAnna's history further suggests, that religion is the most effectual guard\nagainst the VICES of advanced age. One of these is a spirit of\n_querulousness_. It is the common practice of those who believe themselves\nentitled to veneration on account of their years, to complain of the\narrogant disregard of their counsels, which they impute to the rising\ngeneration. Cherishing the highest opinion of their own sentiments, to\nwhich they attribute a kind of infallibility, as being founded upon\nexperience, they naturally expect implicit submission to their dictates\nand an exact conformity to their views: they require not only to be heard,\nbut obeyed, and are impatient at the folly of those who rebel against\ntheir wisdom. Hence originate the often repeated tales of the degeneracy\nof the present times, and the growing insolence of the young. It may,\nindeed, be admitted, that, other things being equal, the aged have a just\nclaim upon the attention of the young, whom they are sometimes qualified\nto instruct; but surely they are not always entitled to the same\nreverence, and age does not necessarily confer wisdom. Genuine humility,\nhowever, tends to correct the spirit of dictation, while it combines with\nan affectionate concern for the interests of those who are newly come into\nlife; and genuine humility is the product of religion, which supplies\nmotives to give advice with kindness, and to endure the rejection of it\nwithout anger.\n\nAnother fault of age, is the indulgence _of useless regrets for the past_.\nIn reviewing life, it is easy to discover instances of our own incaution\nor negligence, which have possibly influenced our affairs and been\nconnected with many subsequent disappointments. We have not availed\nourselves of fortunate conjunctures, or we have rejected profitable\noffers; one scheme has failed by our precipitancy, another by our\nprocrastination--some persons, perhaps, have been foolishly trusted, and\nothers as foolishly suspected--we have occasionally listened to advice\nwhich should not have been taken, or rejected what would have proved\nadvantageous; and the consequence has been some diminution of fortune,\nsome disappointment of our expectations, some failure in the crop of\nearthly enjoyment which we had anticipated. If it were possible to recall\nthe years which have for ever rolled away, or if the felicity of a\nrational and immortal being consisted in the possession of temporal\nabundance, worldly honour, or corporeal gratification, these regrets would\nhave some show of propriety, and might at least secure a patient hearing;\nhut it is certain, they only betray a weak or a wicked mind; it is perhaps\nequally certain, they will generally continue to occupy the thoughts of\nthe aged. There is, in fact, but one remedy, \"pure and undefiled\nreligion.\" It is this alone which can fix in the mind a full persuasion of\nthe _nothingness_ of terrestrial pleasures and possessions. This only can\nconsole us after our ineffectual efforts to \"gain the whole world,\" or\namidst the loss of riches which have \"taken to themselves wings,\" and long\nsince \"fled away,\" by the assurance, that nothing we ever possessed was\nadequate to render us happy, without other and better enjoyments--that\nupon a fair estimate, it is questionable whether the perplexities it\noccasioned did not counterbalance the advantages it either bestowed or\npromised--and that could we _now_ call our own whatever we have most\nvalued or desired of worldly good, it would prove incapable of making us\nsubstantially happy. _He_ need not wish to renew life, who has the hope of\na better existence--nor regret the loss of temporal advantages, if he have\nimmortal good. He who \"lays up for himself treasures in heaven,\" may defy\nthe storms of time, and adopt the triumphant language of the apostle,\namidst the wreck of earthly good, \"having nothing, yet possessing\nall things.\"\n\nSimilar views and principles alone can correct a third error of age,\nnamely, the aim to _prolong juvenility to an unnatural period_. \"To secure\nto the old that influence which they are willing to claim, and which might\nso much contribute to the improvement of the arts of life, it is\nabsolutely necessary that they give themselves up to the duties of\ndeclining years; and contentedly resign to youth its levity, its\npleasures, its frolics, and its fopperies. It is a hopeless endeavour to\nunite the contrarieties of spring and winter; it is unjust to claim the\nprivileges of age, and retain the playthings of childhood. The young\nalways form magnificent ideas of the wisdom and gravity of men whom they\nconsider as placed at a distance from them in the ranks of existence, and\nnaturally look on those whom they find trifling with long beards, with\ncontempt and indignation, like that which women feel at the effeminacy of\nmen. If dotards will contend with boys in those performances in which boys\nmust always excel them, if they will dress crippled limbs in embroidery,\nendeavour at gayety with faltering voices, and darken assemblies of\npleasure with the ghastliness of disease, they may well expect those who\nfind their diversions obstructed will hoot them away; and that if they\ndescend to competition with youth, they must bear the insolence of\nsuccessful rivals.\" [26]\n\nReligion also must be regarded as the best preparation for that END of\nlife, with which old age is so closely connected. However proper it may be\nto realize this eventful time, at every period from our earliest to our\nlatest day, it cannot but be regarded as more certainly and evident near\nat an advanced age. Anna, after the lapse of a century, had greater\nreason, surely, to apprehend her dissolution, than in the bloom of youth,\nor at the commencement of her widowhood; and how appaling the prospect!\n\nIt would diminish the impression we have of the terror of death, if his\ndominion were limited to a part of the world, or to any ascertainable\nextent of years; but, while his authority continues unimpaired and his\nstroke irresistible, the power he is permitted to exercise over humankind\nis universal. In visiting the repositories of the dead, it is calculated\nto awaken our liveliest sensibilities to trace the reign of the \"king of\nterrors\" upon the sepulchral stone, or the marble monument. In characters\nwhich time has almost erased, we read the records of the past, and by a\nmore than probable analogy penetrate some of the mysteries of the future.\nHere and there occur the names of those who were venerable for age,\nremarkable for their exploits, conspicuous by their station, rank, or\ntalent--GREAT by the consent of their cotemporaries--who once figured upon\na stage which is now decayed, or where illustrious in an empire which is\nnow passed away. Some have been smitten by death's withering hand at an\nearlier, some at a later period of life. Adjoining the grave of age is the\ntomb of youth. There you see the stone half buried in accumulating heaps\nof earth, and the inscriptions of love and tenderness obscured by\ncollecting moss; while the hand that wrote them has long since become\nmotionless, and the heart that dictated them ceased to beat.\n\nIt is affecting to visit places of public resort, under the full influence\nof the consideration, that this busy and anxious crowd will soon\ndisappear--their race will be run, and the immortal prize\ngained--or--lost! These possessors of the soil will, in a little time, be\ndisinherited--these tenants of a day exchanged--the funeral pall will\ncover the most ambitious and the most active of them all, and the motley\nmultitude be succeeded by others equally busy, equally anxious, equally\nthoughtless of another state of being--and equally _mortal_!\n\nBut these sentiments, however calculated to fill irreligious persons with\ndread and melancholy, can produce no despondency in those who, like Anna,\nare accustomed to the truths of religion, and derive the chief pleasure\nboth of their youthful and decrepit age from the services of religion.\nWith regard to _death itself_ they are taught that his power is limited to\nthe body, and that it is restricted even to a short period over this\ninferior part of our nature; and as to its _consequences_, they cannot\nincessantly frequent the temple, and be occupied in devotion, without\nlearning the value, as well as the reality, of those considerations which\nare drawn from eternity. They know that \"this corruptible shall put on\nincorruption, this mortal put on immortality,\" and that then \"there shall\nbe no more death.\" And what do these expressions imply, but, _the entire\nrenovation of our nature?_--Man is mortal, because he is sinful; and,\nconsequently, the removal of sin will prove the extinction of death. It is\nonly by the introduction of moral evil that the earth has been converted\ninto a vast cemetery, and life become a short and rugged passage to the\nsepulchre; but when it shall no longer prevail, our sanctified nature will\ninherit the abodes of purity and undecaying existence. It is this\nconsideration which endears celestial felicity. Exemption from death\nimplies deliverance from sin, and the Christian wishes to possess a\ncharacter which God shall approve, and to be cleansed from those stains of\nguilt which infect his present being, and render him offensive to his\nFather in heaven. Were he destined always to be unholy, he would scarcely\ncontemplate immortality as a blessing; but because he has reason to\nanticipate \"a waking\" from the sleep of the grave, in the divine\n\"likeness,\" he realizes a period in the bright annals of his future being,\nwhen he shall no longer have occasion to exclaim, \"O wretched man that I\nam! who shall deliver me from the body of this death?\" The pains of\n_separation_, too, which afflict this mortal state, cannot exist in that\n\"better country.\" Society will unquestionably prove one considerable\nsource of the happiness of heaven, where immortal beings will be so\ncircumstanced and capacitated, as both to receive and impart enjoyment.\nThe very nature of man is constituted social; and though our circumstances\nin this life often render temporary separations unavoidable, in a perfect\nstate of society they must be needless; consequently they will not be\nsuffered to impair the joys of paradise.\n\nThe most afflictive of all separations, is that which is occasioned by\ndeath. In all other cases, a lingering hope may exist of a reunion at some\nperiod however distant; at least _the possibility of_ it is cheering: but,\neven if there be no reasonable expectation of this, the very consciousness\nthat our friend is still alive, still on earth, still capable of receiving\nand performing acts of kindness, still able to communicate with us by\nletter or by message, to participate our pleasures, to sympathize with our\nsorrows, and to pray for our welfare, is consoling in every\nvicissitude;--but when death sets his awful seal upon our companion,\nrelative or friend, we cherish a deeper feeling of grief, and cannot look\nto any _earthly_ means of consolation--but we _can_ look to a _heavenly_\none! Whatever resource fails, the religion of the Bible supplies\ninexhaustible springs of comfort. God is on high--Jesus \"ever\nlives\"--Christians know they shall soon pass into a world where the happy\ncircle will never be broken, the communion of kindred spirits never cease,\nthe day of blessedness never decline, the sabbath of immortality never\nterminate.\n\nIt is in the temple also, that those who like Anna receive just\nimpressions from its services, and live in a state of holy intercourse\nwith God, learn to appreciate the capacities of a spiritual mind for\nprogression in wisdom and felicity, and by consequence to cherish the\nnoblest anticipations of their own future possible elevation of character.\nHow many unfinished schemes are frustrated by death! Our plans of\nfuturity, our purposes of gain, or our resolves of usefulness, may be\nended in one short hour. Here the labours of the industrious, the studies\nof the learned, the investigations of the philosopher, and the career of\nthe pious, close. The grave silences the voice of the preacher, and\nparalyzes the hand of the charitable. Here the arguments of a Paul\nend--here the silver tongue of an Apollos is speechless--here the hands of\na Dorcas cease to manufacture for the poor, whose unavailing tears cannot\nrecall departed piety.\n\nBut who will define the limits of possible attainment in knowledge and\nexcellence in a state of deathless existence? Society is always improving,\neven in the present world, amidst all its imperfections. The researches of\npast ages have transmitted a vast stock of wisdom to their successors,\nboth in reference to natural science and religious truth. Who can tell\nwhat discoveries a Newton might have made, had he possessed a terrestrial\nimmortality? or who can conceive what heights and depths of divine\nknowledge might have been disclosed, had the apostles of Christ been\npermitted to live to the present period, and had it been the will of God\nthat they should have received a constant succession of revelations?\n\nIn both these cases, not only has death terminated this series of bright\ndiscovery, but this earth is not the destined place, nor time the destined\nperiod, for those manifestations of eternal wisdom, which we have reason\nto believe will take place in another world. Those impediments to\nknowledge, and those reasons for concealment, which at present exist, will\nbe removed, and truth open all her treasures to immortalized and\nsanctified spirits. The consequence of the progressive disclosure of\nspiritual things, of the works and ways of God, will be progressive\nimprovement: and, as in consequence of the clearer development of truth\nin the Gospel, \"he who is least in the kingdom of heaven, is greater than\nJohn the Baptist;\" so when all the shadows and clouds that bedim our\npresent existence shall have disappeared, and a ray of heaven pours its\nglorious illumination upon the mysteries of time, the least in the\nparadise of God will be greater than the most distinguished in his church\non earth. And as we never shall cease to improve in knowledge--for there\nwill be no termination to our spiritual researches--there will probably\narrive a period in eternity, when he who at the resurrection will be least\nin the heavenly world in capacity and glory, will become greater in\nconsequence of ever new discoveries, than at that moment will be the\ngreatest of the redeemed universe. And the meanest Christian on earth may\nindulge the hope that, at a future age, even he may become superior in\nknowledge, in love, in capacity, and in glory, to what the brightest\nseraph or the tallest archangel, is at present in the heaven of heavens;\nfor who can tell what God may do for beatified souls? who dare limit the\noperations of his mercy, or who can imagine to what an elevation of wisdom\nand felicity an emparadised believer may attain?\n\nProgression is the law of a thinking being. And why should it not operate\nupon holy intelligences in the future state, as well as in the present?\nand why not when \"there shall be no more death,\" to an incalculably\ngreater extent? Why should not every new idea acquired in that world\nbecome a seed of truth in the mind, that shall spring up and bear fruit,\nmultiply and expand, without restriction and without end?--\n\nThere is not in religion a nobler or a more animating sentiment, than this\nperpetual advancement of the soul towards perfection. Life has its\nmaturity and decline, nature its boundaries of beauty, human affairs their\nzenith of glory; but, in \"the new heavens and new earth wherein dwelleth\nrighteousness,\" every thing will be eternally upon the advance--there will\nbe no end to the path of knowledge--present acquisitions will be the basis\nof subsequent acquirements--we shall be continually outshining ourselves,\nby making nearer approaches to infinite goodness--and the whole moral\ncreation will be forever beautifying in the eyes of God.\n\n\n\nThe Woman of Samaria.\n\nChapter IV.\n\n\n  Account of Christ's Journey through Samaria--he arrives at Jacob's\n  Well--enters into conversation with a Woman of the Country--her\n  Misapprehensions--the Discovery of his Character to her as a\n  Prophet--her Convictions--her Admission of his Claim as the true\n  Messiah, which she reports in the City--the great and good\n  Effect--Reflections.\n\nEvery incident in the life of Christ is illustrative of the evangelical\ntestimony, \"he went about doing good.\" His efforts were not partial, nor\nconfined to particular occasions; but, availing himself of all the\nopportunities which occurred, either in public or in private, to promote\nthe welfare of mankind, time never measured out an idle hour--the sun\nnever sat upon a useless day!\n\nIt may be truly said, with regard to those who imbibe the spirit of their\nMaster, \"no man liveth to himself.\" Nothing can be more remote from\ngenuine Christianity, than that selfishness which is characteristic of a\nworldly disposition, and which with an uniform and undeviating assiduity,\nseeks its own interests and purposes: while nothing can so fully comport\nwith its nature, and evince its prevalence, as that charity which is\nlimited only by the period of human life, the extent of means, and the\nboundaries of creation.\n\n\"When the Lord knew that the Pharisees had heard that Jesus made and\nbaptized more disciples than John ... he left Judea and departed again\ninto Galilee.\"\n\nThe jealousy of his enemies induced them to become narrow observers of all\nthe proceedings of Christ; and, knowing their spirit, he removed to some\ndistance: not, however, through fear--nor (as some expositors have stated)\nlest they should put him to death; for his hour was not yet come--and it\nwould have been impossible to counteract the purposes of Heaven. He could\neasily have eluded their utmost vigilance and malignity, as on a certain\noccasion, when \"passing through the midst of them, he went his way.\" But\nour Lord did not think proper to disclose himself at once, and in a very\npublic manner. It was not his intention to astonish, but gradually to\nexcite the attention of the Jewish nation, to furnish evidences of his\nmission to humble and contrite minds, and to lay the foundation of a\nfuture work, rather than to operate on a very extended scale himself. In\nthis manner was accomplished the prophecy of Isaiah, \"He shall not cry,\nnor lift up, nor cause his voice to be heard in the street. A bruised reed\nshall he not break, and the smoking flax shall he not quench: he shall\nbring forth judgment unto truth.\"\n\nHis route lay through Samaria; any other way to Galilee would have been\nvery circuitous: and this is mentioned, because of the directions to his\ndisciples, \"Go not into the way of the Gentiles, and into any city of the\nSamaritans enter ye not; but go rather to the lost sheep of the house of\nIsrael.\" The hour for that enlarged operation of mercy amongst the\nGentiles, which had been so long predicted, was not yet arrived, though it\nwas now approaching with desirable rapidity. The dispensations of God are\ninscrutable to mortals, to whom it seems profoundly mysterious, that the\npurposes of love to man should first be delayed for so many ages, and then\nmanifested by the work of Christ to so limited an extent. Here we must\n\"walk by faith, not by sight;\" while, upon every leaf in the great volume\nof providence, it is legibly written, \"My thoughts are not your thoughts,\nneither are your ways my ways, saith the Lord. For as the heavens are\nhigher than the earth, so are my ways, higher than your ways, and my\nthoughts than your thoughts.\"\n\nIt has been piously remarked, that the evangelist refers, by the\nexpression, \"he must _needs go_ through Samaria,\" to our Saviour's\npurposes of mercy to that vicinity; and undoubtedly it is true, that he\nwas powerfully impelled and irresistibly guided, wherever he went. Nothing\ncould obstruct his designs of mercy, or his labours of love. No force\ncould prevent his benevolent progress: as well might human or diabolical\nagency attempt to arrest the sun in his course, or stop the march of\ntime.--\"My Father worketh hitherto, and I work.\" \"I _must_ work the works\nof him that sent me, while it is day; the night cometh, when no man\ncan work.\"\n\nIn his journey, Jesus came to a city of Samaria called _Sychar_, which\nappears to have been the same with the _Sichem_ or _Shechem_ of the Old\nTestament; [27] where was a well, to which tradition had assigned the\nname of Jacob, as having been originally dug by that patriarch. It was now\nabout the sixth hour, or noon, and the climate being exceedingly sultry,\nJesus, under the pressure of fatigue, sat down by the well.\n\nLet us for a moment turn aside, like Moses, to \"see this great sight.\"\nJesus \"sat thus on the well,\" as the weary traveller seeks a renewal of\nhis strength by temporary repose. What majesty and mystery surround the\nspot, when we recall the ancient oracles to mind, which represent him as\n\"the Wonderful, Counsellor, the mighty God, the everlasting Father, the\nPrince of Peace;\" and compare descriptions of this nature with the\nevangelical record of his own words, \"The foxes have holes, and the birds\nof the air have nests: but the Son of man hath not where to lay his head.\"\n\nWhat a scene for ministering spirits, who had been accustomed to behold\nand adore him, but who now witnessed his abasement! What a contrast\nbetween \"the Lamb in the midst of the throne,\" and Jesus sitting on a\nwell, and afterward suspended on a cross--between the \"King of glory:\" and\nthe weary traveller--the \"Lord of lords,\" and the \"man of sorrows!\"\n\nLet us derive instruction, as well as consolation, from this scene. \"We\nhave not a high-priest, who cannot be touched with the feeling of our\ninfirmities: but was in all points tempted, like as we are, yet without\nsin.\" If the Saviour had appeared upon earth in external splendour, and in\na manner which to human apprehension would have comported better with the\nmajesty of his nature and the pre-eminence of his celestial glory, our\ninsignificance would have created a sense of unapproachable distance: we\nshould have been more _astonished_ than _attracted_--more _confounded_\nthan, _conciliated_. But he disrobed himself of ineffable brightness to\nbring us nigh, and to produce a just and holy familiarity, saying to his\ndisciples, \"I have called _you friends_.\"\n\nLet us be reconciled to the infirmities, pains, and poverty we may suffer;\nfor it is \"sufficient for the servant to be as his master.\" More elevated\nstations in life would be attended with more danger to our spiritual\ncharacter, and expose us to more afflictions; as mountains in proportion\nto their height attract clouds and tempests. The present is a state of\ntrial for the righteous; but however distressing or obscure our way, Jesus\nhas trod it before us--sanctifying the path of sorrow by his presence, and\nplucking up many of its thorns. Place his example before your\neyes--observe his humble life--his assumed poverty--his unaffected\ncondescension! To the poor he preached--with the poor he lived--_their_\ndress he wore--and their lowly sphere he chose and honoured!\n\nHow many of the most important events of our lives may be traced to\ntrifling circumstances! A single step may have a remote, but very obvious\nconnexion with the greatest results. A single turn in the journey of life\nmay influence the happiness, and direct the course of years! \"There cometh\na woman of Samaria, to draw water.\" Nothing could be more apparently\nincidental; and yet he who thinks rightly will perceive it to be a link in\nthe great chain of Providence, which was absolutely essential to the\ncompletion of the whole. It was in the purpose of God, that many of the\nSamaritans of that city should believe--that this conviction should be\nwrought by that woman, who herself should be forcibly impressed by the\nproofs with which she was furnished in the relation of her most private\ndomestic concerns. Had she come earlier or later, Jesus had not\nbeen there!\n\nWe must trace the links of this chain further. The malignity of the\nPharisees induced Jesus to leave Judea; and both convenience, and perhaps\na moral necessity, impelled him here. His arrival at that hour--his\nstay--the opportunity occasioned by the absence of his disciples--were all\nappointed by superintending wisdom. Who knows what a day or an hour may\nbring forth! Little did this Samaritan woman expect such a meeting, such a\ntraveller, or such a conversation; so wisely and so wonderfully are the\nplans of Providence arranged!\n\nHow often has the promise been accomplished, \"I was found of them that\nsought me not!\" To some unforeseen occurrence--some accidental\nmeeting--some trifling coincidence, Christians may often trace their first\nconversion, and their best impressions. A stranger--a word, a casualty,\nhas proved the means of spiritual illumination; and while the recollection\nof these circumstances often solace them in the vale of tears, we doubt\nnot but they will furnish a subject of pleasing contemplation and adorning\ngratitude, when they shall have attained the perfection of their being on\nthe heights of immortality.\n\n\"Jesus saith unto her, Give me to drink:\" a very natural request from a\nweary stranger, and one with which, from the common hospitality of the\ntimes, he might expect a ready compliance. The evil effect of luxury is,\nthat it has multiplied our artificial necessities, and diminished our\nbenevolent feelings; in a simpler state of society, the wants of mankind\nare fewer and more easily supplied.\n\nThe woman paused and inquired, \"How is it that thou, being a Jew, asketh\ndrink of me, which am a woman of Samaria? for the Jews have no dealings\nwith the Samaritans.\" Alas! where rancorous animosity exists, how\nfrequently the laws of hospitality, and the principles even of humanity,\nare sacrificed! The Sanhedrim interdicted any friendly intercourse with\nthe Samaritans, and the Jews cursed them by the secret name of God; and as\nthis mutual animosity existed, the woman received our Saviour's request\nwith a reproachful sneer.\n\nThe enmity subsisting between the Jews and Samaritans was very ancient in\nits origin, and exceedingly inveterate in its character. It had also been\naggravated by different incidents. When the ten tribes revolted in the\ntime of Jeroboam, the calves were set up in Dan and Bethel, with a view to\nseduce the people from worshipping at Jerusalem, which was of course\nhighly offensive to Judah and Benjamin; and when Shalmaneser, the king of\nAssyria, carried away the ten tribes into captivity, he colonized the\ncities of Samaria with the Babylonians and others, who carried their false\nreligion with them; in consequence of which they became odious to the\nJews. At first, the providence of God punished these idolatrous settlers,\nby permitting lions to infest the country, whose ravages induced\nShalmaneser to send one of the priests \"to teach them the manner of the\nGod of the land;\" when they _united_ the worship of the Jehovah with that\nof their own idols. These people very much discouraged the Jews in the\nerection of the second temple, after their return from captivity.\n\nAfter this, when Alexander had conquered Syria and Palestine, Sanballat,\nwho governed the province of Samaria for Darius, submitted to the\nconqueror; and having married his daughter to Manasseh, the brother of\nJaddua the high-priest, he obtained permission from Alexander to build a\ntemple on mount Gerizzim, in imitation of that which was built at\nJerusalem. [28] Manasseh was constituted the high-priest, a multitude of\nJews mixed with the Samaritans, and a distinct service, after the Jewish\nmode of worship, was conducted. This occasioned great contentions, and\nsuspended all intercourse between the rival nations. The Samaritans are\ngenerally said to have admitted little more of the Old Testament than the\nPentateuch; but Justin Martyr, who was a native of Sichem, affirms that\nthey received all the prophetic writings. [29]\n\nDrop a pitying tear over human weakness, folly, and crime. What divisions\nseparate the human race, and exasperate men against each other! But of all\nothers, they are the most inveterate, which are produced on account of\nreligion. The Samaritan appoints Gerizzim as the place of worship, in\nopposition to Jerusalem--the fires of persecution are instantly kindled,\nand the victims of intolerance suffer martyrdom!\n\nTo the reproachful insinuation of the woman, Christ returned no answer,\nfor it kindled no resentment. When he was reviled, he reviled not again:\nbut with his characteristic condescension and eagerness to instruct the\nignorant, he said, \"If thou knewest the gift of God, and who it is that\nsaith to thee, Give me to drink; thou wouldest have asked of him, and he\nwould have given thee living water.\" This language was expressive of his\nreadiness and ability to supply the necessities of the destitute, to\nconsole the afflicted, and to save the lost. By the \"gift of God,\" he\nintended divine bounty in general; by \"living water,\" the blessings of\nsalvation, especially the gifts and graces of \"his holy Spirit.\" [30]\n\nThe conciliating and affectionate manner of Christ's appeal to the woman,\nappears to have softened her turbulent spirit, and won her respect. She\nuses an epithet of respect previously omitted, \"_Sir_,\"--perceiving that,\nthough apparently a _Jew_, he possessed none of that rancorous enmity\nwhich characterizes others, and cherished national antipathies. \"A soft\nanswer turneth away wrath; but grievous words stir up anger.\" Offences are\nlikely to arise in the present world; but let us rather aim to disarm\nmalignity by conciliation, than strengthen and envenom it by resistance.\nSoft words may in time operate on hardened hearts, as water continually\ndropping on the rock wears it away. Such a mode of proceeding costs us\nlittle, but tends much to dignify and exalt us. \"Who is a wise man and\nendued with knowledge among you? let him show out of a good conversation\nhis works with meekness of wisdom. But if ye have bitter envying and\nstrife in your hearts, glory not, and lie not against the truth. This\nwisdom descendeth not from above, but is earthly, sensual, devilish. For\nwhere envying and strife is, there is confusion and every evil work. But\nthe wisdom that is from above is first pure, then peaceable, gentle, and\neasy to be entreated, full of mercy and good fruits, without partiality,\nand without hypocrisy. And the fruit of righteousness is sown in peace of\nthem that make peace.\"\n\nOur Saviour's discourse was further distinguished by \"exceeding great and\nprecious promises;\" and the woman seems to have partaken of similar\nsurprise with those who are said to have \"wondered at the gracious words\nwhich proceeded out of his mouth.\" As a \"fountain of living waters,\" he\nwas always pouring forth refreshing streams; as the depository of wisdom\nand knowledge, he incessantly communicated his treasures of sacred\ninstruction; and as the \"Sun of righteousness,\" he constantly imparted his\nheavenly light and heating beams. Who could approach him without feeling\nthe benign influence, and being benefitted by the rich supply?\n\nAs the term which Christ had employed in a spiritual sense, simply denoted\nexcellent spring water in common language, the woman at present conceived\nno other idea of his meaning; and seeing he was a stranger, with no\nbucket, she expressed her astonishment at his promise. With some\nmysterious impression, probably, of his extraordinary character, blended\nwith incredulity, she proceeded to inquire, \"Art thou greater than our\nfather Jacob, which gave us the well, and drank thereof himself, and his\nchildren, and his cattle?\"\n\nThis may furnish an exemplification of the fact, that the \"natural man\nreceiveth not the things of the Spirit of God: for they are foolishness\nunto him: neither can he know them, because they are spiritually\ndiscerned.\" The terras of Christianity are mysterious, because its\ndoctrines are misunderstood, and cannot be discerned by him, the \"eyes of\nwhose understanding\" are beclouded, and whose heart is sensual. How\ndeplorable the effects of sin, which has drawn a veil over the moral\nperceptions of man; in consequence of which, he cannot see the glories of\ntruth, the charms of Jesus, the value of his soul, and the importance of\nits redemption! Nothing but the glare of earthly grandeur can affect him,\nwhile eternity with all its vast concerns disappears.\n\nThough the woman at first manifested considerable animosity, and afterward\nbetrayed great ignorance, Jesus was neither provoked by her prejudices,\nnor irritated by her misconceptions. We must not unnecessarily _wound_\nthe unenlightened, nor even the perverse, by reproaches; but aim to _win_\nthem by kindness and forbearance. O for more resemblance to the \"Lamb of\nGod,\" and more of the temper which the apostle inculcates! \"And the\nservant of the Lord must not strive; but be gentle unto all men, apt to\nteach, patient, in meekness instructing those that oppose themselves; if\nGod peradventure will give them repentance to the acknowledging of the\ntruth; and that they may recover themselves out of the snare of the devil,\nwho are taken captive by him at his will.\"\n\nIt would exceedingly conduce to the promotion of this spirit, were we\nfrequently to recollect our own former ignorance and slowness to apprehend\nthe \"truth as it is in Jesus;\" and the patience we have ourselves\nexperienced, especially from \"our Master in heaven.\" We should also\nconsider, that the best and most permanent impressions are often the most\ngradual; and he who advances to perfection, goes on from strength to\nstrength. Let us not be unduly discouraged, because of our _present_\nignorance and darkness of mind: but pursuing our inquiries with a humble\nand teachable disposition, we may hope by copious supplies from the Source\nof wisdom, to increase our knowledge, and enlarge our capacities.\n\nIt appears rather surprising, that instead of questioning the pretentions\nof Christ, this woman did not at once solicit a fulfilment of his promise,\nand \"draw water from the wells of salvation;\" but her method of proceeding\nis illustrative of a very common case. Religious inquirers are full of\ndoubts and prejudices; for though Jesus invites them to participate the\nblessings he so liberally dispenses, they imagine, _falsely_ imagine, that\nsome previous qualification is requisite to justify their approach. \"Can\nsuch a sinner be saved? Am I _indeed_ invited--after all my sins and\nbroken vows? I know not whether I shall be accepted, for what claim have I\nupon his mercy?\"\n\nYet the Saviour still invites--still promises--still encourages--still\ninstructs--and will not let the weakest inquirer go, but guides his feet\ninto the way of peace.\n\n\"Whosoever,\" said he to the woman, \"whosoever drinketh of this water shall\nthirst again; but whosoever drinketh of the water that I shall give him,\nshall never thirst: but the water that I shall give him, shall be in him a\nwell of water springing up into everlasting life.\" The allusion is\nunquestionably to that principle in the heart which is of divine\nimplantation, and which however various its names, and diversified its\noperations, is uniform in its nature and origin. Sometimes it is\nrepresented by the cause, and sometimes the effect. It is the \"_Spirit_\ngiven to them that ask him,\" with regard to agency; it is _grace_, in\npoint of character; and it is holiness or practical religion, in reference\nto its outward influence. Jesus Christ beautifully describes this\nprinciple in his metaphorical addresses to the woman of Samaria, by an\nallusion to the thirst which the water of life assuages, the inexhaustible\nconsolation it imparts, as a \"_well_ of water;\" and the perpetual and\nperfect blessedness with which it is connected, as \"springing up into\neverlasting life.\"\n\n_Thirst_ is one of the most powerful propensities of human nature, and is\ntherefore adapted to represent the intensity of that desire with which\nmankind seek the wealth, the honours, and the pleasures of the world: and\nthough \"he that loveth silver shall not be satisfied with silver; nor he\nthat loveth abundance with increase;\" the appetite is still insatiable,\nand the pursuit continued. When under the influence of violent thirst, it\nis not unusual for persons to avail themselves of the first supply,\nhowever unwholesome, and eagerly to drink even of a filthy stream; with\nsimilar impatience and satisfaction, the \"carnal mind\" indulges in its\nsensualities, seizing forbidden, and contented with polluting joys. But\nthe grace of God in the heart is distinguished for its purifying\ninfluence: it cleanses the spirit from guilt--sanctifies it by the\n\"washing of regeneration,\" and imparts a new desire, a heavenly thirst, a\nholy ardour for spiritual communications; so that \"as the hart pants after\nthe water-brooks, so panteth the soul after God.\"\n\nThis woman had a considerable distance to go in order to procure the water\nwith which it was needful to supply the necessities of her household; and\nwhen arrived at the spot, it was a laborious service to draw from the\nwell, and return laden into the city. Our Saviour intimates, on the\ncontrary, the ease with which his divine blessings were attainable, as\nwell as their unfailing abundance. There is imparted to every applicant a\nfund of peace, in consequence of which \"a good man is satisfied from\nhimself.\" Religion furnishes consolations of a nature precisely _adapted_\nto our necessities as fallen and miserable creatures; and it affords them\nin circumstances, when it is obvious that no other resource remains. The\nsupplies of this world resemble the casual streamlets of winter, cold, and\nsoon exhausted, or lost in evaporation beneath the returning beam of\nspring: but amidst the vicissitudes of life, and in the hour of\ndissolution, religion has consolations which never fail. The river of a\nChristian's consolation runs throughout the wilderness of time, nor stays\nin its course till it expands into the boundless and fathomless ocean of\neternal blessedness.\n\nAt length, the woman in question is induced to make the request which we\nwonder she did not at first present; though still she misapprehends the\nmeaning of her divine Teacher, however plain his sentiment may now appear\nto us; in consequence of which, he condescended to adopt another mode of\nconveying instruction to her mind. He had excited her attention, he now\nproceeds to address her conscience.\n\nWe must not overlook the circumstance that Christ was \"wearied with his\njourney;\" but he was not wearied with his _work_--well doing. If he had\nnow remained silent, it would not have been wonderful; or if, intending to\ndisclose his character to this woman, and by her means to the Samaritans,\nhe had smitten her conscience, removed her prejudices, enlightened her\nmind, and won her affections, as we know he could have done, _in a\nmoment_--as when he said to Matthew, \"Follow me,\" and immediately \"he left\nall\"--or as when he spake from the clouds with irresistible effect to\nSaul;--we should not have been astonished that he spared his words, while\nwe must have admired the mighty operation of his grace. But lo! he entered\ninto a long conversation, though in a weary hour, and took the utmost\npains to teach her. We have here an example for our imitation. Ought not\n_we_ to be _patient_ and _laborious_? Ought not _we_ to recollect the\nvalue of the soul, and strive \"in season and out of season\" to win it,\nknowing \"he that converteth the sinner from the error of his way shall\nsave a soul from death, and shall hide a multitude of sins?\" \"The servant\nof the Lord must not _strive_,\" nor despond; lest consulting his own\nadvantage, he prejudice the divine service; but he must forget his\ninfirmities, and pursue his work.\n\nTo the request, \"Sir, give me this water,\" Jesus does not appear to have\nreturned any direct answer, but said, \"Go, call thy husband, and come\nhither.\" The reply _was_, in one view, direct, and he began _instantly to_\ncommunicate the \"living water;\" for the discourse upon which he entered,\nthough at a superficial glance it may appear foreign to the immediate\npurpose of her request, and might seem to point her to a different\nsubject, was really intended to produce deep and salutary convictions of\nsin, and such as were requisite in order to her reception of the _living\nwater_ of spiritual consolation. Nothing in reality could display both the\n_wisdom_ and _goodness_ of the great Teacher in a more striking manner,\nthan this proceeding. In effect, he takes her by the hand, conducts her\nthrough the narrow path of conviction and penetential acknowledgment, to\nthat fountain which has supplied millions, and is still inexhaustible; and\nby whatever mysterious methods he brings his people to himself and to\ntheir final rest, it will ultimately be found the _right_ way to the city\nof habitation. As the woman did not comprehend his metaphorical language,\nhe determined to disclose his prophetic character. \"Jesus saith unto her,\nGo, call thy husband, and come hither. The woman answered and said, I have\nno husband. Jesus said unto her, Thou hast well said, I have no husband:\nfor thou hast had five husbands; and he whom thou now hast is not thy\nhusband: in that saidst thou truly.\" By divine inspiration, an ordinary\nprophet might be supposed to have been made acquainted with the woman's\ncharacter and domestic circumstances; but we must contemplate the Saviour\non this occasion as supporting his claim to a higher distinction, such as\nnone of them could possess. It is a solemn consideration that we are\nperpetually inspected by those \"eyes which are upon the ways of man,\" and\nby _him_ who seeth all his goings, his most retired moments, most secret\nsins, most private affairs, and most latent thoughts. Even though we\nshould not live in that excess of sensuality which existed in this case,\nhow important is the apostolic entreaty, to \"abstain from fleshly lusts;\"\nand how just the assurance, \"they war against the soul!\"\n\nAt length the woman's eyes were opened; she had a glimpse of the glory of\nher divine Instructer through the influence of that grace which is\neffectual in its operations, and imparts those perceptions which cannot be\notherwise possessed. Happy for us if we have been led to discern the\nexalted character and excellencies of the Son of God! \"Sir,\" said she, \"I\nperceive that thou art a prophet;\" and availing herself of the present\nfavourable opportunity, she proposes a question much and violently\nagitated between the Jews and Samaritans. When the passions are inflamed\nby controversial discussion, how apt are we to be mislead by the opinions\nof men rather than guided by the oppointments of God; and how frequently\nconvenience, instead of conscience, dictates the conduct of religious\nprofessors! The Samaritan woman pleads the authority of the fathers for\nworshipping at mount Gerizzim rather than repairing to Jerusalem. This has\nfrequently proved a source of error; and the history of mankind will\nfurnish ample evidence, that in departing from Scripture, the only \"sure\nword of prophecy,\" we shall inevitably wander into an endless labyrinth of\nmistake, and be lost amidst the intricacies of delusion.\n\nOur Lord intimates the improper proceedings of the Samaritans in\nconsequence of being thus misled by prejudice and by the example of\nothers, and shows that Jerusalem was certainly the ancient place of\nappointed worship, and the Jews the depositaries of celestial wisdom. From\nthat illustrious people issued the word of the Lord which contained the\ndoctrine of salvation, which descended like the dew from heaven, and was\ncalculated to diffuse spiritual fertility through the earth, and impart\nuniversal joy. \"Woman, believe me, the hour cometh, when ye shall neither\nin this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye\nknow not what: we know what we worship, for salvation is of the Jews. But\nthe hour cometh, and now is, when the true worshippers shall worship the\nFather in Spirit and in truth: for the Father seeketh such to worship him.\nGod is a spirit: and they that worship him must worship him in spirit and\nin truth.\" In this passage Jesus points out the superior nature of the\nworship which was now required, and which he was about to introduce to the\nworld. In the former controversy the Jews were certainly right; but the\ndesigns of mercy being now accomplished in the mission of the Son of God,\nand the \"fulness of time being come,\" it was determined to spread the\nblessings of the \"everlasting Gospel\" to the widest possible extent, and\nto render, in honour of the mediation of Christ, the whole earth an\nuniversal temple, in which the sacrifice of humble and contrite hearts\nshould be always acceptable.\n\nTwo great effects were produced by the introduction of the Christian\ndispensation. The one respected the _mode of worship_. It was now no\nlonger to be _ceremonial_, but _spiritual_; it was no longer to be\nconducted in _types_ and _shadows_, but in _truth_. In compassion to human\ninfirmity, numerous ceremonies were originally appointed, to impress awe,\nand to fill the mind of man with a sense of the majesty of God. The\nconceptions of a fallen creature being too grovelling at first to\ncomprehend the invisible realities of religion, a system of service was\nadmitted which tended to produce general impressions by an appeal to the\nexternal senses, and thus slowly to insinuate sublimer facts, and prepare\nfor more noble manifestations; but when \"the Lord came to his temple,\" and\nmade \"the place of his feet glorious,\" darkness vanished, truth shone with\neffulgent brightness, and simplicity rose to the dominion which ceremony\nand complexity had assumed: at his presence the new creation smiled, and\nthe Lord of the universe again descended to pronounce upon another series\nof wonderful works, that \"all was very good.\"\n\nAnother effect resulting from the introduction of the Christian age\nconcerned the _variety and number of worshippers_. The limitations which\nhad hitherto prevailed in communicating truth to the world were to be\nsuperseded; for, though the commissioned apostles were to deliver their\nmessage \"to the Jew _first_,\" they were expressly directed to convey it\n\"_also_ to the Gentiles.\" How calculated is this precedure to allay\nanimosities and unite hearts! and what a motive is here presented to us to\ndismiss every petulant and revengeful disposition from the Christian\nsanctuary, remembering that whether Jew or Gentile, rich or poor, bond or\nfree, every one is accepted of God _only as he is a_ SPIRITUAL WORSHIPPER!\n\nAs \"God is a spirit,\" witnessing our movements and acquainted with our\nthoughts at all times and in every place, we should often consecrate our\nmoments to his service. In the hour of seclusion and retirement, as well\nas on public occasions and in religious assemblies, it becomes us to\ndirect our meditations to him by whom we are encircled. Let us contemplate\nGOD, and feel his awful presence. He is on heaven and on earth; his eyes\nbehold us amidst the shades of midnight as well as in the brightest noon\nof day; he pervades all space, is in all time, above all creatures, before\nall being, and through all eternity. \"Canst thou by searching find out\nGod? canst thou find out the Almighty unto perfection?\"\n\nAt the period of this conversation at Jacob's well, a very general\nexpectation of the speedy appearance of the Messiah was prevalent, and the\nwoman was aware of the reference in the words, \"The hour cometh, and _now\nis_, when the true worshippers shall worship the Father;\" although at\npresent \"her eyes were holden,\" that she did not know him through the\nconcealment of his mean attire and unstately solitariness. This, however,\nwas wisely planned; and while it tended to cast contempt on worldly glory,\nit enabled him to become a fellow-sufferer with his people, and to cherish\na holy familiarity with his disciples. Hence we find him not in palaces,\nbut in cottages--on the highways of common resort--healing the sick at the\npool of Bethesda, conversing with a poor woman at Jacob's well, and in\nother similar situations: and never shall we be worthy to bear his name\ntill we imitate his conduct. \"The woman saith unto him, I know that\nMessias cometh, which is called Christ: when he is come, he will tell us\nall things. Jesus saith unto her, I that speak unto thee am he.\" This was\nthe point to which all his discourse was directed, this the revelation he\nintended from the first to disclose; but how wisely was it delayed! Such\nan assertion at the commencement of the conversation would have kindled\nanimosity or excited ridicule; but that mind which was originally so\nprejudiced and so resentful, is brought to receive the most glorious and\nspiritual discovery. If we wonder at her ignorance, and lament her\nprejudices previously to this declaration, how much more criminal would\nshe have _now_ been had she persisted in unbelief! Yet, alas, how often is\nChrist proclaimed, all his glories revealed, and all his truth exhibited,\nby the ministry of the Gospel, and nevertheless rejected!\n\nUpon Christ's explanation of his true character, the Samaritan woman\nimmediately left her water-pot, and went into the city, to announce her\ndiscoveries to the neighbourhood, and invite her fellow citizens to the\nMessiah. Glowing with zeal for others, she said, \"Come, see a man which\ntold me all things that ever I did: is not this the Christ?\" And the\nhistorian records the success of her efforts; for \"they went out of the\ncity, and came unto him;\" and \"many of the Samaritans of that city\nbelieved on him.\" This induced them to solicit his continuance for some\ntime amongst them, \"and he abode there two days. And many more believed\nbecause of his own word; and said unto the woman, Now we believe, not\nbecause of thy saying: for we have heard him ourselves, and know that this\nis indeed the Christ, the Saviour of the world.\"\n\nGratitude becomes us in reflecting upon that diversity of means which\ndivine wisdom uses to promote the circulation of his truth, and \"win souls\nto Christ.\" The greatest beings are at his control, and are sometimes\ncommissioned to visit the \"heirs of salvation\"--\"Bless the Lord, ye his\n_angels_, that excel in strength, _that do his commandments, hearkening\nunto the voice of his word_;\" while on other occasions he employs the most\nunlikely agents, or the feeblest instrumentality, to \"do his pleasure.\" He\ncan from the very stones \"raise up children unto Abraham,\" convert an\ninfuriated persecutor into an \"apostle of the Gentiles,\" or change a\nSamaritan into a Christian, an infidel Gentile into a child of Abraham by\nfaith, and a woman coming casually to draw water for her household, into\nan instrument of dispensing the living streams of salvation to a\nperishing vicinity.\n\nThe early part of the narrative before us, is sufficient to show, that\nhowever slow persons whom we have an opportunity of instructing in\nreligious truth may seem in understanding, or however reluctant to obey\nit, we ought never either to despair of success, or be weary of repeating\nour instruction. \"I charge thee,\" says Paul in addressing Timothy, \"before\nGod and the Lord Jesus Christ, who shall judge the quick and the dead at\nhis appearing and his kingdom; preach the word; be instant in season, out\nof season; reprove, rebuke, exhort with all long-suffering and doctrine.\"\nWho can tell the favoured period? Who can calculate the extent of the\nbenefit conferred when one sinner is \"converted from the error of his\nways?\" And who would not rejoice at the thought of having his final hour\ncheered by the recollection of having been the means of letting in the\nlight of an eternal day even upon an individual of the human race, who was\nonce sitting in the darkness of spiritual delusion, and pining in the\ndungeon of guilt, and misery, and helplessness?\n\nMany things in religion, which we at present misunderstand, may probably\nbecome intelligible in the course of future experience, and a great\nvariety of interesting truths now unknown will certainly be revealed in\nanother world. The woman of Samaria could not for a considerable time\ncomprehend the metaphorical allusions of Christ; but when she had \"found\nthe Messiah,\" she was no longer at a loss to ascertain the signification\nof the stranger's assurance, that he could have given her, had she\nrequested it, \"living water.\" The disclosure of one fact, illustrated\nanother, and in spiritual knowledge and attainment she went on doubtless\nwith a rapidity proportioned to her extraordinary advantages.\n\nWith what deep interest, at every subsequent period of her life, would\nthis woman recollect the conversation at Jacob's well! Never, surely,\nwould she repair again to that spot, without presenting to her imagination\nthe image of Jesus sitting there, like a weary traveller, asking for water\nto refresh his pilgrimage, incidentally adverting to topics of supreme\nimportance, addressing her conscience, and gradually unveiling his\ncharacter to her view--first as a prophet, then as the Messiah of the\nJews, and the glory of the Gentiles! Never could she forget that wonderful\nmorning--a morning which shone with such glory in the annals of her\nexistence, and was destined to occupy a conspicuous place in the\nrecollections of eternity! And it is our privilege, as well as duty, to\nremember the place of our spiritual birth, the instructer of our infant\npiety, the guide of our religious inquiries, and all \"the way in which the\nLord our God has led us in the wilderness.\" Experience will rivet our\naffections to every circumstance; life will derive a charm, in many of its\nfuture years, from such welcome reflections; and memory will not discard,\namidst the ineffable joys of paradise, the well--the stranger--the\nconverse--the whole scene of those first impressions, which ripened into\nreligion and were the seeds of immortality.\n\nIn a sense more important than that in which the subject of this narrative\noriginally employed the words, each reader may feel encouraged to address\nthe Saviour, \"Give me this water, that I thirst not.\" Holy prophets concur\nwith the evangelical publishers of \"glad tidings,\" in urging you to\npartake of the heavenly supply, which is dispensed with perfect freeness,\nand in undiminishing abundance. \"Ho, everyone that thirsteth, come ye to\nthe waters, and he that hath no money; come ye, buy, and eat; yea, come,\nbuy wine and milk without money and without price.\"\n\n\n\nThe Woman Who Was a Sinner.\n\nChapter V.\n\n\n  Jesus and John contrasted--the former goes to dine at the House of a\n  Pharisee--a notorious Woman introduces herself, and weeps at his\n  Feet--Remarks on true Repentance and Faith, as exemplified in her\n  Conduct--Surmises of Simon the Pharisee--the Answer of Jesus--the Woman\n  assured of Forgiveness--Instructions deducible from the Parable.\n\nThere was a remarkable dissimilarity between Christ and his celebrated\nprecursor. The latter was unbending in his manners, austere in his mode of\nliving, and abrupt in his public discourses: in fact, John was\ndistinguished by all those qualities of a great reformer, which fitted him\nfor the service assigned him by Providence; zealous, eloquent, intrepid,\ninconsiderate of himself, and resolutely exposing the vices of those\naround him, to whom he pointed out \"a more excellent way.\" The wildness of\nthe wilderness seemed to accord with the singularity of his character; and\nthe rocky standing from which he might probably often address his\nauditors, was well adapted to the design of his preaching, and the mode of\nhis appearance. His Divine Master gave ample testimony to his\nexcellence--\"What went ye out for to see? a prophet? Yea, I say unto you,\nand more than a prophet. For this is he of whom it is written, Behold, I\nsend my messenger before thy face, which shall prepare thy way before\nthee. Verily I say unto you, Among them that are born of women, there has\nnot arisen a greater than John the Baptist.\"\n\nBut the character of the \"Son of man\" differed in many respects from that\nof his forerunner. He was familiar, affable, and ready to associate with\nothers; he assumed no austerity of manners, and no reserve of behaviour.\nThe cast of his public preaching, too, was of a milder and more winning\nstrain, suited to his character as the image of the God who is love, and\nadapted to the merciful nature of that dispensation which he came to\nintroduce.\n\nIt was this diversity which excited the malignant revilings of the Jews,\nwho said of John, \"he hath a devil;\" and of Christ, \"Behold a man\ngluttonous, and a wine-bibber, a friend of publicans and sinners:\" but the\nsuccess of the means has fully justified the use of them, as the\nprescriptions of the physician are justified by the restoration of health\nto the diseased, and the mode adopted by the agriculturist in cultivating\nhis soil is effectually vindicated by its fertility. God bestows upon his\nchurch a diversity of gifts, and upon men a variety of qualities, that\ndifferent stations may be occupied to the best advantage, and his cause\npromoted in the most effectual manner. The formation of suitable\ninstruments to accomplish his purposes, is one of those arrangements of\nProvidence which we can never sufficiently admire. Whatever peculiarities\nexist, they are all made to concur to the same end, and are all regulated\nby the same influence: the \"gifts\" and the \"operations\" are diverse, but\n\"it is the same God which worketh all in all.\"\n\nHappily for mankind, there was a sense in which a part of the accusation\npreferred against Jesus Christ held true. He was indeed \"a friend of\npublicans and sinners\"--if he had not been, what would have been the\nsituation of a Matthew, whom he called from the receipt of custom to\n\"follow him;\" or of a Zaccheus, whom he addressed in the sycamore tree,\nand to whose house he \"that day\" conveyed \"salvation;\" or of a Bartimeus,\n\"blind and sitting by the highway-side, begging,\" whose eyes he opened,\nand to whose mind he imparted faith? If he had not been a \"friend of\npublicans and sinners\" the songs of descending spirits would never have\ncharmed the shepherds of Bethlehem--a church would never have been formed\non earth and ultimately taken to heaven--the mansions of eternity would\nnever have been peopled by the children of transgression--the hymns of\nhuman gratitude would never have mingled with the hallelujahs of the\nblessed--nor would the sacred writings have contained such a history as\nthat before us of the penitent sinner.\n\nIt is introduced by an account of one of the Pharisees having solicited\nthe company of Jesus to dinner, and of his having accepted his invitation.\nThe Pharisees were amongst his bitterest enemies, and yet here is one who\ncourteously introduces him into his house. He might have been affected by\nhis discourses or miracles; and it is pleasing to recollect, that divine\ngrace is not limited in its operations to one community, class, or age,\nbut peoples the heavenly world by the redemption of sinners of every rank\nin life, every period of time, every degree of moral corruption, and every\nnation of the globe.\n\nOur Saviour's visit to the Pharisee is related for the sake of the\nincident and discourse with which it was connected, and which are given in\nthe following words: Behold, a woman in the city, which was a sinner,\nwhen she knew that Jesus sat at meat in the Pharisee's house, brought an\nalabaster box of ointment, and stood at his feet behind him weeping, and\nbegan to wash his feet with tears, and did wipe them with the hairs of her\nhead, and kissed his feet, and anointed them with the ointment. Now when\nthe Pharisee which had bidden him saw it, he spake within himself, saying,\nThis man, if he were a prophet, would have known who and what manner of\nwoman this is that toucheth him: for she is a sinner. And Jesus answering,\nsaid unto him, Simon, I have somewhat to say unto thee. And he saith,\nMaster, say on. There was a certain creditor which had two debtors; the\none owed five hundred pence, and the other fifty. And when they had\nnothing to pay, he frankly forgave them both. Tell me, therefore, which of\nthem will love him most? Simon answered and said, I suppose that he to\nwhom he forgave most. And he said unto him, Thou hast rightly judged. And\nhe turned to the woman, and said unto Simon, seest thou this woman? I\nentered into thine house, thou gavest me no water for my feet; but she\nhath washed my feet with tears, and wiped them with the hairs of her head.\nThou gavest me no kiss; but this woman, since the time I came in, hath not\nceased to kiss my feet. My head with oil thou didst not anoint; but this\nwoman hath anointed my feet with ointment. Wherefore I say unto thee, her\nsins, which are many, are forgiven; for she loved much: but to whom little\nis forgiven, the same loveth little. And he said unto her, Thy sins are\nforgiven. And they that sat at meat with him began to say within\nthemselves, Who is this that forgiveth sins also? And he said to the\nwoman, \"Thy faith hath saved thee: go in peace.\"\n\nThe woman is denominated a _sinner_, because incontinency was her trade\nand the means of her subsistence. Her character is branded with merited\ninfamy, but her name is mercifully veiled. She was notorious in the city;\nand one would have imagined that as it could be no defamation to name her,\nthe sacred historian need not have manifested any scrupulousness upon the\npoint; nevertheless, as justice did not require it, and as it was the\nwriter's purpose rather to record her penitence than to expose her crimes,\nshe is mentioned only in general terms, as _a sinner, a woman in\nthe city._\n\nWhat compassionate mind can help deploring the immoralities of populous\ntowns and crowded cities! What an illustration of human depravity does it\nafford, that wherever mankind resort in great multitudes, vice is\nproportionably varied in its nature, atrocious in its character, and\nbarefaced in its practice--as if it were thought that the numbers who\nperpetrated wickedness, tended to conceal from the view of Omniscience\nindividual delinquency! It is common to acquire boldness by association;\nand society, which ought rather to purify the mind, is often the means of\nits pollution. The facilities for secrecy in sin which exist in\nconsiderable places, the incalculable variety of forms in which temptation\nappears, the force of example operating upon an extensive scale, and\nenhanced by a thousand tributary streams that pour into the tide of\ntransgression flowing down the streets, concur to involve the inhabitants\nof populous vicinities in circumstances of great moral danger. Apart from\nall persuasion or direct influence, the very sight of immoralities is\nliable to injure that delicate sensibility to wrong which it is of the\nutmost importance to preserve in a pure and uncontaminated state. The\nnicely polished mind is susceptible of the breath of impurity; and when it\nonce becomes dim and obscure in its perceptions, it is difficult to\nrestore it. Many have on this account withdrawn into retirement,\nsupposing that they should be able to secure that leisure for devotional\nexercises which they have believed conducive to religious eminence. But\nthey have forgotten that the human heart is sown with unholy principles,\nwhich will spring up in solitude as well as in society; that in avoiding\ndissipation, they are liable to be narrowed into selfishness; and that the\nhonourable and heroic part which Christianity requires, is not to fly from\ndifficulties, but, \"in the grace that is in Christ Jesus,\" to contend\nwith, and conquer them.\n\nIn the woman whose brief but instructive history is to be reviewed, we see\nindications of a \"repentance that needeth not to be repented of.\" It is to\nbe traced, in the first place, in the _posture_ she assumed, and the\n_tears_ she shed. When she found that Jesus was dining in the house of\nSimon, she went and \"stood at his feet behind him weeping.\" She who had\nknown no shame, but whose unblushing impudence and obtrusive familiarities\nhad so often scandalized the city, now avoids a look, shrinks even from\nrespectful notice, and is overwhelmed with a consciousness of guilt.\n\nThis conduct bespeaks the most pungent and unaffected sorrow. Her sins\npresent themselves in array before her mind, and she \"abhors herself, and\nrepents in dust and ashes.\" Though all around was festivity, her heart was\nsad--she wept as in secret; and those eloquent tears bespoke the Saviour's\npity, in a manner more powerful than the most studied language could have\ndone! Those tears were precious in his sight--that silence expressed the\ndepth and sincerity of her grief--and he approved it!\n\nWith what pleasure must holy angels have contemplated from their radiant\nspheres this impressive scene; for \"there is joy in the presence of the\nangels of God over one sinner that repenteth!\" The gayeties of life, and\nthe appearances of worldly grandeur, excite no satisfaction in them; they\nare not attracted by those tinsel shows and glittering nonentities which\nfill the circle of human vanity, and fire the ardent wishes of mankind;\nthe most splendid titles, the most opulent condition, the most celebrated\nheroes, pass before them like shadows that haste away, unregretted and in\nquick succession; but they bend from their thrones of light to witness the\nsorrows of the meanest penitent, and listen to his secret moanings.\n\nIt is to be apprehended that many substitute an external reformation of\nmanners for solid repentance towards God. They lay aside the filthy\ngarments of gross immorality, and invest themselves in the decent attire\nof correct conduct; but the principle of genuine penitence consists in a\njust estimate of the perfections of that Being whom we have offended, and\nof the nature of sin, as violating those obligations which devolve on us\nas creatures. It is an humbling consideration, that God must perceive the\nguilt of sin with infinitely greater distinctness than is possible to the\nmost self-examining penitent; and that their number and variety must be\nperfectly discerned by the eyes of his purity. We are apt to throw them\ntogether, as in a confused heap; and instead of realizing them in detail,\nto contemplate them only in the aggregate and mass, by which their\nindividual atrocity is overlooked.\n\nThe true penitent views sin in connexion with his personal obligations,\nand the requirements of the divine law. The Being against whom he rebels,\nhas, he knows, conferred upon him all the blessings of existence; and has,\nconsequently, the most indisputable claim upon his entire obedience--an\nobedience, however, which, in his presumption and folly, he has refused\nto render.\n\nIt may be remarked, also of repentance, that it possesses a character of\nuniversality. Its regrets extend to every sin, without exception or\nexcuse: it has no apologies to offer, and cannot hold the balance to\nmeasure with cold and calculating nicety, the respective demerits of the\noffences which have been committed, with a view to conciliate the mercy of\nheaven, or institute a plea in mitigation of punishment. It is, besides, a\ndeep and permanent impression, which is perpetually renewed by reflection,\nand by witnessing the transgressions of a degenerate world. What are \"the\nsacrifices of God,\" but a \"broken spirit?\" verily, \"a broken and a\ncontrite heart, O God, thou wilt not despise.\"\n\nWe observe, in the next place, if not the _words_, certainly the very\n_spirit_ of confession in this once profligate but now penitent woman. It\nis impossible to imagine a finer or more complete specimen of\nself-debasement than that which she exhibited upon this occasion. How\neasily could she have avoided such an exposure of herself, and spared\nthose lamentations! She was under no necessity to introduce herself into\nthe presence of that holy man, whose looks would condemn her immoralities,\nand whose words, should he condescend to address her, might be expected to\nconvey severe reproof. Surely she might have remained at home:--no--it\ncould not be--she _was_ unable to avoid this exposure, and to spare those\nlamentations; she was under a most imperious necessity to go to the house\nof Simon--she _could not_ have remained at home: the irresistible\ninfluence of \"godly sorrow\" urged her in to these circumstances, and her\nbursting heart was forced to seek relief at the feet of Jesus, Her own\nvileness tormented her recollections; her views of sin were of the most\ntragic and affecting kind; in the depths of humiliation, the waves and\nbillows rolled over her; and her tears were confessions of guilt, which he\nwho was perfectly acquainted with the emotions of her spirit, know how to\ninterpret.\n\nHow common is it for persons suffering pain of conscience, to plunge into\nnew excesses, in order to disengage themselves from wretchedness of\nremorse, and, as they hope, to divert their sorrows! This infatuation is\nattended with mischievous effects: it diminishes sensibility to sin, and\nconfirms the habit. The thorns which at first grew in the path of\nindulgence, are trampled down by frequent passage; and a return to God\nbecomes every day less and less probable. Familiarity with the various\nmodes of vice weakens the impression of disgust which is originally felt;\nas we lose by degrees the horror with which an unsightly countenance was\nbeheld at the first interview, till at length we can more than tolerate\ndistortion, and even court deformity. Never was a more important maxim\ndelivered by the Saviour for the guidance of his disciples, than that\nwhich respected their avoidance of the first step in transgression. \"Watch\nye and pray,\" said he, \"lest ye _enter_ into temptation.\" The fence which\nis placed around the forbidden fruit-tree, by the interdictions of Heaven,\nbeing once violated, the most alarming consequences ensue; and, unless\ngrace prevent, the transgressor must inevitably perish. Avoid then,\nstudiously avoid, whatever leads to the way of death. Escape for thy life,\nO sinner, from the brink of transgression, if thou hast unhappily ventured\nso far; and tremble at the yawning gulf below. If thou hast _fallen_,\nwhile thou hast not yet passed the boundaries of life, thou art not\nirrecoverably lost; but, O let a sense of thy danger induce thee to lift\nup thine eyes to view the weeping penitent standing in the presence of\nJesus Christ, of whom she is accepted, and open thine ears to hear the\nvoice of kind invitation: \"Return, thou backsliding Israel, saith the\nLord; and I will not cause mine anger to fall upon you: for I am merciful,\nsaith the Lord, and I will not keep anger forever. Only acknowledge thine\niniquity, that thou hast transgressed against the Lord thy God, and hast\nscattered thy ways to the strangers under every green tree, and ye have\nnot obeyed my voice, saith the Lord.... Return, ye backsliding children,\nand I will heal your backslidings.... He that covereth his sins shall not\nprosper: but whoso confesseth and forsaketh them, shall have mercy.\"\n\nFurther, this woman, who went into Simon's house at Nain, upon the\noccasion already mentioned, is celebrated by Jesus himself for her faith,\nwhich \"worked by love.\" Addressing her in the presence of the astonished\ncompany, he said, \"Thy _faith_ hath saved thee, go in peace.\"\n\nThe Pharisees treated others with scornful contempt, especially those whom\nthey deemed to be of notorious character. Theirs was not like\nChristianity, the religion of compassion--the religion, that, deriving its\ncharacteristic peculiarities from its Author, pities the deluded,\nsympathises with the miserable, seeks to reclaim the criminal, and marks\nthe tears of the penitent; but \"trusting in themselves that they were\nrighteous, they despised others.\" Disregardful, however, of the sneers or\nreproaches which she might have to encounter, this penitent woman presses\nto the house of the Pharisee, because Jesus was a guest. Her object was\nnot concealment, but forgiveness; she was willing to be rebuked, so that\nshe might be saved; and while by obtruding in this manner into the house\nof Simon, she exposed herself to the insults which her dissolute habits\nwould be likely to incur, she courageously adopted a course of proceeding\nwhich brought her under the most solemn obligations to future chastity and\nholiness of life. She was willing that the whole assembly or city should\nwitness her change, and that the reality of her penitence, and the\nstrength of her attachment to Christ, should be as notorious as her former\nirregularities. Her courage, then, demands notice, and deserves imitation.\nWhat might be the opinion of the motley assemblage who were the spectators\nof her conduct, seemed to have had no influence upon her mind; but obeying\nthe impulse of sorrow for sin, and hope in Jesus, she dismissed every\nthought of personal exposure, and with tears of undissembled grief,\nhastened to him who was \"full of grace and truth.\"\n\nTimorousness, arising from an undue regard to the world, is too often a\nhinderance to religious profession. Persons who have been awakened to some\nsense of the evil of sin, and have perceived the importance, while they\nhave felt in some degree the claims of piety, frequently, alas! have been\ndeterred from that avowal of their sentiments, which is essential to\nverify their convictions, and to honour God in the eyes of men. They would\nbe servants of Christ, if they were not slaves to human opinion: they\nwould go to Jesus, if it were not in the observers who stand around: they\nwould renounce the world, if they could avoid reproach: they would, in a\nword, be decided, but they dare not be singular!\n\nWe are required to \"_confess_ Christ _before men_,\" and it is only by such\na confession we can evince the sincerity of our attachment. Jesus Christ\nwas not ashamed to call us _brethren_, to assume our nature, to fill our\nhumble station, to suffer our sorrows, and to die an ignominious\ndeath:--he is not ashamed to own his connexion with us, now he is ascended\ninto the highest heavens, or to be engaged in preparing a place for us\namidst the mansions of glory. Shall we be ashamed of him, or his cause?\nShall we be afraid to avow our regard, if we feel it?\n\nIt is the design of Christ to establish an interest in the world which\nshall be universally prevalent, and this cause is rendered visible by the\npublic profession of its adherents. In the apostolic age, therefore, to\nembrace Christianity, and to profess it, were considered as inseparably\nconnected; and why should they now be separated? \"Then they that gladly\nreceived the word were baptized.\"\n\nDo any circumstances now exist to render it proper to act contrary to\napostolical example and precept? Is not the world the same? is not the\ncommand of Jesus the same? is not his religion the same as in primitive\nages? This cause is to be now maintained as then; not by fear, but by\nfirmness--not by compliance with the world, but by resisting it--not by\nsloth, inactivity, and shrinking into a corner, but by \"putting on the\nwhole armour of God,\" and pressing to the field of battle. Not to be for\nChrist, is to be against him; _inactivity_ is _enmity_; a dread of\nstanding in the ranks, or a refusal to enlist under the banners of\nImmanuel, are indications of disloyalty, rebellion, and treason. The\nterritories of his grace are invaded by the troops of hell--the great\npower that \"ruleth in the children of disobedience\" is opposing the\nkingdom of the Redeemer, and extending his influence over the hearts of\nmen. Not to resist his encroachments, therefore, not to withstand in our\nown person his dominion, and declare our cause, is, in fact, to favour his\ndesigns, and betray him whom we profess to love. It is stated, that at the\nsecond appearance of Christ \"he will be glorified _in_ his saints, and\nadmired _in_ all them that believe;\" and it is _in_ them he expects _now_\nto be glorified before men; and the most effectual way to honour him is\nto \"confess him,\" to avow before the world our determination to be \"on the\nLord's side.\n\n\"Perfect love,\" remarks an apostle, \"casteth out fear;\" of which we have a\nstriking exemplification in this woman of Nain. The expressions of her\nattachment to Jesus were such as could not be mistaken, for she not only\ncaressed him, but made considerable sacrifices to show her love. The gifts\nof nature had been the instruments of dissipation. With what care had she\nbeen accustomed to adjust her smiles, to throw fascination into her\ncountenance, to beautify her person, to arrange her dress and her hair,\nand to cultivate every exterior charm! What sums of money had she lavished\nupon herself, with a view to attract admiration! Behold her now at the\nfeet of Jesus, careless of her personal attractions, and absorbed in the\ncontemplation of her Saviour: she washes his feet with her tears, wipes\nthem with the hairs of her head, kisses his feet, [31] and even expends an\nalabaster box of ointment, very precious and costly, in anointing them.\nWhatever has been the occasion or the means of transgression, becomes an\nobject of dislike; and in the true spirit of penitence, she not only\ndeserts what is obviously criminal, but detests and relinquishes whatever\nmay tend to renew the remembrance of indulgence, or rekindle the expiring\nflame of desire. She renounces every superfluity, submits cheerfully to\nevery privation, and slays at once with unreluctant severity, the dearest\nlusts that twine about her heart. It is thus that a sincere Christian will\nabandon both the practice and principle of sin, and aware of his peculiar\npropensities, he will watch with a scrupulousness proportioned to his\nsense of danger, over those sins to which he knows himself to have been\nmost inclined in the days of his unregeneracy. \"If thy right eye offend\nthee, pluck it out, and cast it from thee: for it is profitable for thee\nthat one of thy members should perish, and not that thy whole body should\nbe cast into hell. And if thy right hand offend thee, cut it off, and cast\nit from thee: for it is profitable for thee that one of thy members should\nperish, and not that thy whole body should be cast into hell.\"\n\nReader! examine into the state of thy mind, the propensities that reign\nwithin, and the principles that predominate in thy heart! Hast thou\nprofessed an attachment to Jesus Christ? \"Dost thou _believe_ in the Son\nof God?\" What sacrifices hast thou made, tending to evince the sincerity\nof thy declarations, and the ardour of thy love? Hast thou braved\nreproach--stood firm amidst opposition--abandoned criminal practices and\nguilty associates--assisted the cause of thy Lord--encouraged and supplied\nhis disciples--and for his sake been willing even to renounce indulgences,\nwhich, if they were innocent, might have proved offensive to others, or\nensnaring to thyself. Decision of character is important, both as a proof\nof our own sincerity, and as a means of confirming others in religion; for\nneutrality, which Christ himself has so pointedly condemned, is even more\nprejudicial than hostility.\n\nBut it is not sufficient to inquire into the _extent_ of those sacrifices\nwhich may have been offered to the service of religion, the _nature_ of\nthose sacrifices must be investigated; otherwise there may be \"a fair\nshow in the flesh,\" while the individual is destitute of the essential\nprinciples of Christianity. The love of the world, and indulgence in\nsecret sin, may be compatible with an ostentatious religion. What is\ndifficult to some, may prove comparatively easy to others, whose\nconstitutional tendencies or mental prepossessions are of another\ndescription. The sacrifice, for example, of a spendthrift to religion must\nbe of a different kind from that of a miser; otherwise the one may obtain\nundue credit for splendid charities, and the other for pious scrupulosity.\nIn estimating, therefore, the characters of men, or apportioning their\nduties, the respective casts of mind, habits, and inclinations, are to be\ninvestigated, in order to judge of the one, or prescribe the other. To\ngain advantage from a course of self-inspection, it is requisite to study\nthe peculiarities of our own mind, and to ascertain what is really a\n_sacrifice_ to ourselves, and how far we have made it, or are prepared to\noffer it, to Christ. What gratifications have we relinquished? what sins\nhave we resisted? what lusts have we overcome? Where are we in point of\nmoral progress? Has our professed penitence led us to Christ? What degree\nof assimilation to him have we attained? Have we, in fact, devoted to life\nservice our ENTIRE BEING--and do we feel that\n\n  \"Our lives and thousand lives of ours\"\n\ncan neither discharge our obligations, nor repay his love?\n\nThe state of the mind is often indicated by trifles, better than by what\nappears to be of greater magnitude and importance. There are, certain\nactions not intended for the public, and, therefore, not dressed up for\ninspection, which mark the feelings of the heart, and the meaning of which\nno vigilant observer can mistake. There is a truth and a certainty about\nthem sufficiently obvious; they as infallibly show the state of the man,\nas the index points to the hour of the day. In the history of the penitent\nsinner, the negligence of her dress and hair, which had doubtless before\nbeen decorated, according to the habit of the age, with jewels, was such\nan indication. Some professed penitents would have given, perhaps, the\ncostly presentation of the alabaster box of ointment, but would have found\nit infinitely more difficult to renounce their vanity: but here the\nsacrifice was complete; her best affections were engrossed with the new\nobject of her delight, and she virtually said, \"Perish, thou love of the\nworld; perish, thou fond and criminal passion for show; perish, all ye\nministers of iniquity, at the feet of Jesus! I willingly exchange masters;\nand henceforth I shall be regardless of personal attractions, solicitous\nonly of participating the blessings of salvation!\"\n\nSimon, during all this time, was an attentive observer of what passed; but\nrashly concluded within himself that Jesus could not be a prophet, as he\nseemed ignorant of the character of the woman whom he admitted to such\nfamiliarity. He mistook both the character of the woman, and that of his\ndivine guest. She was not, in _his_ sense of the term, a _sinner_, but a\n_penitent_ and a _believer_; nor was Jesus capable of contamination by her\ntouch. He knew perfectly, \"who and what manner of woman it was,\" though\nthe Pharisee was too proud to see or acknowledge it. The important change\nwhich had been produced upon her, essentially altered the case. She was no\nlonger what she had been, and what Simon supposed her. Grace had\nconstituted her a chosen vessel, and purified her heart by the impartation\nof heavenly principles. The impurities of her life were rectified by the\n\"renewal of a right spirit\" within her. She had been snatched from the\njaws of destruction; she had resorted to the \"fountain opened for sin and\nuncleanness,\" and proved that she was one of those \"lost sheep\" which\nJesus came into the wilderness to \"seek and to save.\"\n\nSimon had not _expressed_ his ideas, but the Saviour _knew_ them with\nperfect certainty, and answered them with unerring wisdom. Having first\nclaimed the attention of his host, which was respectfully conceded, Jesus\ndelivered a parable respecting a creditor having two debtors, who owed,\nthe one five hundred, and the other fifty pence, but were both forgiven in\nconsideration of their poverty; and he put it to the Pharisee, which of\nthem would love him most? he properly answered, \"he to whom he forgave\nmost.\" Then turning to the woman--and, O what sensations of joy must have\nthrilled through her agitated bosom!--he continued to direct his discourse\nto Simon; \"Seest thou this woman?\" _q.d._ \"Art thou aware of the extent\nand value of those sacrifices she has made to me? Hast thou observed the\ntears she has shed, and the love she has manifested? Has it struck thy\nmind, that the conduct of this woman, whom thou art despising in thy\nheart, is far more deserving of my approbation than thine?\" Mark, with\nwhat punctuality and detail he proceeds to enumerate every act of\nkindness! He mentions her tears, her caresses, the kisses, and the\nointment which she had lavished upon his feet--nothing is forgotten or\nomitted--everything is distinctly told--her love is extolled, and her sins\nare pardoned: Simon, \"her sins, which are many, are forgiven\"--Woman,\n\"thy sins are forgiven.\" There is a beauty and a propriety in this\nrepetition, which was well calculated to stimulate the inquiries, and to\ncorrect the errors of the Pharisee, while it ministered consolation to the\nweeping penitent. Ah! our secret desires, our silent tears, our meanest\nservices, are noticed by our Master and Lord! He will \"reward us _openly_\"\nhaving given the grace of penitence, he will bestow the joys of faith; our\n_many_ sins shall be overlooked and forgiven; our _few_ services\nremembered and recorded for his sake!\n\nThis parable is illustrative of our moral obligations, and of our total\nincapacity to discharge them. We are all _debtors_--to God; we are so, it\nis true, in different proportions--some owe five hundred and some fifty\npence. A difference exists in the nature and atrocity of our respective\ncrimes--we have run to greater or less extravagances of iniquity--our sins\nare more or less notorious, more or less limited or extensive in their\ninfluence on others; more or less aggravated by knowledge, by vows, and by\nrepetition--indulged in for a longer or a shorter period, as there was a\ngreat diversity of moral character between the Pharisee and the woman; but\n\"_all have sinned_, and, come short of the glory of God\"--all have\nincurred debt--and it is important to remark, that all are equally\nincapable of discharging it--of atoning for their guilt, or rescuing\nthemselves from the pains and penalties they have incurred.\n\nHowever plain this statement, and however frequently repeated, it is but\nlittle believed and felt. If it were--if mankind were actually convinced\nof the utter inefficiency of every attempt to recommend themselves to God,\nand regain his forfeited favour; whence is it that they are perpetually\n\"going about to establish their own righteousness?\" Why do they endeavour\nto persuade themselves that sin is a trifling concern, or that at least\n_their_ sins are trivial and excusable? It is obvious, that they form very\nlow and inadequate ideas of the greatness of their debt, and the utter\nworthlessness of their own merit--they do not realize their ruined and\nbankrupt condition, nor are they sufficiently persuaded that they have\n\"_nothing to pay_\" not an atom of righteousness, not a grain of inherent\ngoodness, not a particle of real virtue!\n\nSinner, come to the test. Hear the indictment, and see if thou hast any\ndefence, if thou hast any plea, or if thou canst put in any just demurrer\nto stay the proceedings of eternal justice and equity. But how shall human\nlanguage express the debt? Thou hast violated every divine precept,\npursued a course diametrically opposite to the commandments of God,\ntrampled on his authority, and lived to thyself. Every action, word, and\nthought, has augmented the already incalculable debt. God has called, but\nthou hast refused; his providence has warned thee, but thou hast despised\nit, and made a covenant with hell. While thy personal transgressions have\nabounded like the drops of the ocean, or the sands upon the shore, thy\nexample has perniciously influenced others. Thou owest thy whole existence\nand all thy faculties, thy entire obedience and constant affection, to\nGod. He is thy _Father_--thy _Creator_--thy _Benefactor_, and what hast\nthou to pay? what are thy resources? _Future_ obedience, supposing it\n_perfect_, could not expiate _past_ offences. Pains, prostrations,\npilgrimages, penances, and mortifications, can be of no avail. Hecatombs\nof animals would not suffice, or ten thousand rivers of oil; but, if they\nwould, the treasures are not _thine_: \"for every beast of the forest is\n_mine_, and the cattle upon a thousand hills. I know all the fowls of the\nmountains: and the wild beasts of the field are mine. If I were hungry, I\nwould not tell thee: for the world is mine, and the fulness thereof. Will\nI eat the flesh of bulls, or drink the blood of goats?\" What then hast\nthou to pay?--_Nothing_! absolutely _nothing_!\n\nBut the parable in question represents the free pardon, which it is the\nprivilege of the vilest transgressors to participate upon their return to\nGod, And we should mark the _sovereignty_, blended with the mercy of this\nprocedure. It is not supposed that the recipients of divine bounty and\nblessing have any claim upon such favors; nor, indeed, that they can plead\nany extenuating circumstance to conciliate offended justice. The debtors\nhad \"nothing to pay,\" and their impoverished condition was a sufficient\nexcitement to their creditor to remit his dues. He \"remembered them in\ntheir low estate;\" and, with a liberality characteristic of him to whom we\nare so deeply indebted in a moral sense, he discharged them from every\nobligation. There is not the slightest intimation of any urgency or\nsolicitation on their part; but he \"_frankly_ forgave them.\" If sinners\nhad any just conception of their state, they would indeed seek mercy with\nthe utmost importunity, and relinquish their present courses with the most\nfixed resolution of mind; but the grace of God operates in _calling_ men\nto repentance, as well as in _constraining_ their attention and\nacquiescence. They are \"made willing\" in \"the day of his power;\" and, like\na gale that rises upon a vessel drifting to a rocky shore, and bears it\nfrom destruction, this influence effectually propels them to \"the hope set\nbefore them\" in the Gospel.\n\nThe exercise of mercy is distinguished also for its _extensive and\ndiversified application_. Simon the Pharisee, and the woman who was a\nsinner, differed in the nature and proportion of their guilt. He was as\nmuch condemned for self-righteousness, as she for impurity--he\ntransgressed by pride, and she by rebellion: but \"he frankly forgave them\n_both_.\" \"Who is a God like unto thee, that pardoneth iniquity, and\npasseth by the transgression of the remnant of his heritage? he retaineth\nnot his anger for ever, because he delighteth in mercy! He will turn\nagain, he will have compassion upon us; he will subdue our iniquities; and\nthou wilt cast all their sins into the depths of the sea.\"\n\nIf, reader, thou art impressed with a sense of guilt, and ready to\nexclaim, \"What must I do to be saved?\" it is with unspeakable satisfaction\nand confidence we point to \"the Lamb of God that taketh away the sins of\nthe world.\" That heart which was melted by the tears of this woman, is not\nclosed against _thee_! That Saviour who was all pity and benevolence in\nthe days of his humiliation, still waits to be gracious now he is exalted\nto his throne!\n\nHast thou experienced the efficacy of his grace, and the joys of his\nsalvation? Be stimulated to _love him much_. What sins, what rebellions,\nwhat broken vows, what ingratitude has he forgiven thee! All are\nobliterated from the book of his remembrance; all are lost and buried in\nthe ocean of his grace; and he has fixed thy name amongst a thousand\npromises, and in a page which his eye never peruses but with ineffable\ncomplacency!\n\nThe _plan_ upon which forgiveness is dispensed to a sinful world, and\nwhich is now more fully developed, demands our admiration, as it glorifies\nGod, exalts the sinner, and harmonizes the universe.\n\nIt _glorifies_ God. The work of redemption by our Lord Jesus Christ is the\ncentral point, where all the perfections of Deity assemble and meet. Every\nattribute of God pointing to Calvary, seems to devout believers to say, as\nJesus did to his disciples, with reference to their last interview on a\nmountain in Galilee, \"There shall ye see me.\" His perfections had hitherto\nappeared in the world in their distinct forms.--Justice in its inflexible\ndecisions, Truth in its firm decrees, Holiness in its terrible\ninflictions, operated powerfully, but often separately--as in the\ndestruction of Pharaoh, and the deliverance of Israel--in the earthquake\nthat devoured the rebels who presented strange fire--in the deluge that\noverwhelmed the world--in the burning tempest that descended upon Sodom,\nand the sword that scattered the nations of Canaan; but round the brink of\nthat \"fountain which was opened\" on Calvary for \"sin and uncleanness,\"\nthey seem to unite and say, \"Glory to God in the highest.\" This is the\ncommon and sacred ground, on which \"mercy and truth can meet together.\"\nInflexible justice does not remit her claims, but \"the Lamb that was\nslain\" satisfies them--she still demands _blood_--and blood is shed--she\ndemands the _life_ of the guilty, and the guilty are furnished with a\nvictim who can endure the curse and suffer the chastisement--she requires\na recompense for the violated law; and \"he hath magnified the law and made\nit honorable,\" by becoming \"obedient unto death, even the death of\nthe cross!\"\n\nThis plan of mercy _exalts the sinner_. If the requisitions of justice\nwere strictly personal, and the economy of Heaven such as to admit of no\nsubstitute, the sinner's salvation would have been impossible; because his\nindividual sufferings, though the just consequence of his guilt, could\nnever become the meritorious means of its removal. Suffering, extreme in\nits nature, and perpetual in its duration, was the desert of\ntransgression; but it could neither repair the injury which sin had done,\nnor constitute a claim upon divine forgiveness; or, if it _could_--by the\nvery supposition there would be no possibility of any period arriving when\nthat mercy could be enjoyed, because the suffering must be _eternal_.\nSuch, however, was the infinite merit of the Saviour, that in the plan of\nforgiving mercy, his death was accepted as an equivalent for the\nsufferings of creatures. By exercising faith in his name, we transfer the\nburden of our debt, and he liquidates it: we confess we have nothing to\npay, and wholly confide in his ability to discharge on our behalf every\nobligation; in consequence of which the transgressor is treated as\ninnocent; he is released--the door is opened, his chains are broken off,\nand he is exalted to the favour and friendship of God; and \"Who,\" he\ninquires, \"shall lay any thing to the charge of God's elect? It is God\nthat justifieth. Who is he that condemneth? It is Christ that died, yea\nrather, that is risen again, who is even at the right hand of God, who\nalso maketh intercession for us\"\n\nThis plan of mercy _harmonizes the universe_. Sin has separated chief\nfriends--it has divided man from God, man from angels, and man from his\nneighbour. It has introduced a general war, and generated universal\nanarchy and strife. But redemption is the great work that restores order\nand promotes concord. It is on Calvary the terms are made, and the great\ntreaty ratified--divided interests are reunited, and peace on earth\nproclaimed. It is there \"God is in Christ reconciling the world to\nhimself;\" and there, realizing the efficacy of atoning blood, and weeping\nover the follies and criminality of past rebellion, the penitent exclaims,\n\"Abba, Father!\" Thus God and man are united. It is there holy angels,\ninstead of being executioners of vengeance, become \"ministering spirits to\nthe heirs of salvation;\" while every Lazarus begins to anticipate the\nperiod of \"absence from the body,\" when \"he shall be carried by _angels_\nto Abraham's bosom,\" and be \"ever present with the Lord.\" Thus men and\nangels become one. It is there also before the cross, having \"tasted that\nthe Lord is gracious,\" \"the brother of low degree rejoices in that he is\nexalted, and the rich in that he is made low.\" There the murderer Saul\nmeets his victim Stephen, with \"all who in every place call on the name of\nthe Lord;\" and (O happy change!) embraces as a brother him whom he\nbelieved a foe! There the turbulence of passion is allayed--the violence\nof animosity ceases--the battle of conflicting interests and petty\nselfishness rages no more. Those who were enemies in the world, become\nfriends at the cross. The barbarian, Scythian, bond, and free, drink\ntogether the cup of blessing, partake the \"common salvation,\" and imbibe\nthe fraternal spirit. Thus man and man unite, while \"Christ is all and\nin all.\"\n\n\"Religion, in all its parts, requires the exercise of forgiveness. It is\nrequired by its precepts, its spirit, and its prospects. Its\n_precepts_--we are not to render evil for evil, but contrariwise blessing:\nwe are to love our enemies, to forgive our brother as often as he returns\nacknowledging his misconduct, and saying, 'I repent.' Its _spirit_; the\nGospel, or the religion of Jesus, is emphatically styled 'the ministry of\n_reconciliation_.' Its _prospects_; we are members of the same family,\nheirs of the same kingdom, and going to the same heaven. Heaven is a state\nof perfect and universal harmony and love. Nothing must enter there,\neither to defile or disturb. There must be no little disputes, no rising\nresentment, no shadow of reserve. All must be of one heart and of one\nsoul. Yes, if we both be Christians indeed, there we must meet our\nbrother, with whom wo have been angry, and towards whom we have even\nindulged our anger; an anger upon which not only the 'sun went down,' but\nover which life itself passed. Yes, happy necessity! there we _must_ meet\nhim! There will be no passing' by on the other side, no refusing to go\ninto his company. Countenance must sparkle to countenance, thought must\nmeet thought, bosom must expand to bosom, and heart bound to\nheart forever,\"\n\n\n\nThe Syrophenician; or Canaanitish Woman.\n\nChapter VI.\n\n\n  Introductory Observations--Christ could not be concealed--the\n  Syrophenician Woman goes to him on Account of her Daughter--her\n  Humility--Earnestness--Faith--the Silence of Christ upon her Application\n  to him--the Disciples repulsed--the Woman's renewed Importunity--the\n  apparent Scorn with which it is treated--her Admission of the\n  contemptuous Insinuation--her persevering Ardour--her ultimate\n  Success--the Necessity of being Importunate in Prayer--Remarks on the\n  Woman's national Character--Present State of the Jews--the Hope of their\n  final Restoration.\n\nThe facts and incidents of the New Testament furnish the best exposition\nof its doctrines. Owing to the imperfection of human language, as a medium\nof communicating truth, and, the very limited capacities of the human\nmind, as well as the numerous prejudices that darken our understandings in\nthe present state, some obscurities will always attend even the clearest\nrevelations of Heaven. \"Touched with a feeling of our infirmities,\" our\nblessed Saviour often adopted a parabolic method of instruction, which was\ncalculated to awaken attention and to stimulate inquiry, as well as to\nsimplify the great principles he was perpetually inculcating; and he has\ncaused those frequent conversations into which he entered with different\nindividuals during his personal ministry, to be transmitted to succeeding\ntimes for their instruction. We have by this means an opportunity of\nwitnessing the diversified modes in which truth operates on men; we see\nthe various workings of the passions, the progress of conviction, the\ndevelopment of character, and the designs of Infinite Mercy. The sublimest\ndoctrines and the finest precepts are taught by example; and we are shown\nwhat they _are_, by seeing what they _accomplish_. The sacred history\nintroduces us to persons of like passions with ourselves, and, by its\ninteresting details, gives us a participation of their hopes and fears,\ntheir joys and sorrows, their difficulties and their successes. We are not\nintroduced into the school of Socrates, the academy of Plato, or the\nLyceum of Aristotle, where some wise maxims were undoubtedly dictated to\nthe respective admirers of these eminent men; but we are conducted from\nthe region of abstractions to real life. Christianity is taught, by\nshowing us, Christians--humility by holding up to view the\nhumble--repentance by exhibiting the penitent--charity by pointing out the\nbenevolent--faith by displaying, as in the narrative before us, the\ntrue believer.\n\nThe case was this. Jesus went into the coasts of Tyre and Sidon, where,\nhaving entered into a house, he intimated his wish for privacy and\nconcealment, \"but he could not be hid;\" upon which an ingenious writer [32]\nobserves: \"I think I see three principal reasons for the conduct of our\nSaviour; 'He would have no man know it.' Why? because he would fulfil the\nprophecy--explain his own character--and leave us an example of virtue.\nOnce, 'when great multitudes followed him and he healed them all, he\ncharged them that they should not make him known; that it might be\nfulfilled which was spoken by Esaias the prophet, saying, Behold, my\nservant shall not cause his voice to be heard in the streets;' that is, he\nshall not affect popularity, nor stoop to use any artifice to make\nproselytes. Most likely this was one reason of our Lord's desiring to be\nconcealed on this occasion. Probably, he intended also to explain his own\ncharacter to the family where he was. Jesus was a person of singular\nmodesty, and a high degree of every virtue that can adorn a man, was a\ncharacter of the promised Messiah. It was necessary to give frequent\nproofs by his actions of the frame and temper of his heart, and he\ndiscovered the tenderness of a friend to the family where he was, and to\nhis disciples, who were along with him, just as he had done before, when\nthere were so many coming and going, that they had no leisure so much as\nto eat.' Then 'he said unto his apostles, Come ye yourselves apart into a\ndesert place, and rest awhile. And they departed into a desert place by\nship privately.' Further, in the case before us we have a fine example of\nthe conduct proper for men exalted above their fellows. They ought not to\nmake a public show of themselves, nor to display their abilities in vain\nostentation. All their abilities should scent of piety and the fear of\nGod. The apostle Paul reproved the Corinthians for abusing extraordinary\ngifts to make the people think them _prophets_ and _spiritual_ persons,\nwhile they ought to have applied them to the 'edifying of the church.'\n'God,' adds this apostle, 'is not the author of confusion, but of peace.'\nFor such reasons we suppose our blessed Saviour desired concealment in\nthis house; and so much right had he to rest after a journey, to refresh\nhimself with food and sleep, to retire from the malice of his enemies, and\nto enjoy all the uninterrupted sweets of privacy, that had not his\npresence been indispensably necessary to the relief and happiness of\nmankind, one would have wished to have hushed every breath, and to have\nbanished every foot, lest he should have been disturbed; _but he could\nnot be hid_.\"\n\nHaving heard of the miracles which Christ performed, for long since his\nfame had gone throughout all Syria, a woman of Canaan, a Syrophenician by\nbirth, and a Greek by religion, [33] repaired to the house with haste,\nunder the pressure of a severe domestic calamity. Her young daughter had\nan unclean spirit, or, as she expressed it, was \"grievously vexed with a\ndevil.\" There was something peculiarly awful and mysterious in the nature\nof this affliction, which was very prevalent in the days of Christ, and is\nfrequently mentioned by the historians of the New Testament. It does not\nappear any longer to afflict mankind, and if the reason be inquired,\nperhaps it is that the victorious power of Messiah might he displayed in\nthe expulsion of evil spirits, by his presence upon the earth.\n\nThis Syrophenician woman then was induced to hasten to Jesus, in\nconsequence of the distressing situation of her poor possessed daughter.\n[34] How often has affliction proved the successful messenger of\nProvidence, when every other failed! It has gone out into the \"highways\nand hedges,\" and \"compelled them to come in,\" when no entreaty or\nremonstrance could overcome the obduracy of sinners, and thus has\nreplenished the table of mercy with thankful guests. It cannot be doubted,\nthat a part of the felicity of glorified spirits in eternity will consist\nin tracing the mysterious goodness of God in conducting them through a\nvariety of painful dispensations in the present world; and it is by no\nmeans improbable, that the very events of life, which once occasioned the\ngreatest perplexity, and filled the mind with the most overwhelming\nanxieties, will hereafter prove the noblest sources of gratitude, and the\nstrongest incentives to praise. A personal or a relative affliction, which\nagonizes the soul by the suddenness of its occurrence, or by its dreadful\nnature, which embitters life, distracts the mind, confuses every scheme,\nand confounds every hope, has often proved the real, though perhaps\nunknown or unacknowledged means of turning the feet of the transgressor\ninto the way of peace. It has led the wayward mind to reflection, and the\nwandering heart to its rest. It has proved the first effectual means of\nexciting attention to religion; it has subdued and softened the mind, and\nsubjected it to divine teachings; and the once untractable rebel has\nbecome tamed into submission, penitence, and obedience. In this manner\naffliction is often essentially connected with salvation, and the\napostolic statement pleasingly realized; \"Our light affliction, which is\nbut for a moment, _worketh for us_ a far more exceeding and eternal weight\nof glory.\"\n\nWhen this poor woman came to Jesus, she fell at his feet, explained her\nsituation, and earnestly entreated his kind interposal. Disregarding every\nspectator, waiting for no formal introduction, and convinced of his mighty\npower, she rushed into his presence, and with all the vehemence of\nmaternal agony, urged her suit.\n\nHer conduct evinced great _humility_. She not only assumed the attitude,\nbut felt the spirit of a suppliant. It does not appear that the external\nappearance of Jesus was in any respect remarkable, for on some occasions\nwhere he was unknown, he was equally unnoticed. When he sat over against\nthe treasury observing the poor widow, he attracted no particular\nattention--when he visited the sick and dying at the pool of Bethesda, he\nwas not at first recognized as any extraordinary personage, and the\nprophet intimates that he possessed \"no form nor comeliness: but his\nvisage was marred more than any man, and his form more than the sons of\nmen.\" It was before the majesty of his character this Syrophenician woman\nbowed with holy reverence and humble admiration. Conscious of having no\nclaim upon his notice, but such as her affliction conferred--and this\nindeed was to him, who \"went about doing good,\" no insignificant\nrecommendation--and overawed by a deep sense both of her own unworthiness,\nand his greatness and goodness, she \"fell at his feet.\" O, that with\ngenuine prostration of spirit, we always presented ourselves before the\nLord! This is essential to success in all our applications to the \"throne\nof grace.\" Divested of this quality, our best services will prove but\nreligious mockery and useless parade; for \"God resisteth the proud, but\ngiveth grace unto the humble.\"\n\nThe language of this woman is highly impassioned, and indicative of\nextreme _earnestness_. She besought \"him that he would cast forth the\ndevil out of her daughter;\" she \"cried out,\" like one overwhelmed with\ngrief, \"Have mercy on me, O Lord, thou Son of David!\" The case is\ncompletely her own. The precious life for which she pleads is dear as her\nown existence. But who can realize, or what language can express her\nfeelings? The affectionate mother alone, who has watched over the sick or\ndying bed of a languishing daughter, or the agonized parent who has seen\nsome mighty and incurable disorder befall his child--some member\nwithered--some essential faculty enfeebled or destroyed--perhaps reason\ndistracted; can imagine the emotions of that moment when the woman\nexclaimed, \"Have mercy on _me_!!\" What reason have we to be grateful for\ndomestic health, while many are afflicted by the severest trials!\n\nWe have here a remarkable specimen of _faith_. When, the father of the\nyoung man who had a dumb spirit brought him to Jesus, \"_If_,\" said he,\nafter describing his case, \"_if_ thou _canst_ do any thing, have\ncompassion on us, and help us.\" This was an implication deregatory to the\nglory, and disparaging to the power of the Son of God. It implied at least\na doubt of his capacity to afford the requisite assistance, and\nconsequently occasioned the remonstrance; \"If thou _canst believe_, all\nthings are possible to him that believeth.\" _q.d._ \"The question is not\nwhether I possess power, but whether you can exercise faith. Nothing\nobstructs my benevolent exertion but human infidelity. This, and this\nonly, is the great barrier, the insurmountable impediment to the more\nuniversal display of my character, and the multiplication of my wonderful\nworks\" This woman, however, expressed no suspicion, intimated no doubt;\nbut, with unhesitating confidence, addressed him as the \"Lord, the Son\nof David.\"\n\n\"O blessed Syrophenician, who taught thee this abstract of divinity? What\ncan we Christians confess more than the Deity, the humanity, and the\nMessiahship of our glorious Saviour? His Deity as Lord, his humanity as a\nson, his Messiahship as the son of David. Of all the famous progenitors of\nChrist, two are singled out by way of eminence, David and Abraham, a king\nand a patriarch; and though the patriarch was first in time, yet the king\nis first in place; not so much for the dignity of his person, as the\nexcellence of the promise, which, as it was both later and fresher in\nmemory, so more honorable. To Abraham was promised multitude and blessing\nof seed, to David perpetuity of dominion. So as, when God promiseth not to\ndestroy his people, it is for Abraham's sake; when not to extinguish the\nkingdom, it is for David's sake. Had she said, 'the Son of Abraham,' she\nhad not come home to this acknowledgment. Abraham is the father of the\nfaithful, David of the kings of Judea and Israel; there are many faithful,\nthere is but one king; so as in this title she doth proclaim him the\nperpetual king of his church, the rod or flower which should come from the\nroot of Jesse, the true and only Saviour of the world. Whoso shall come\nunto Christ to purpose, must come in the right style; apprehending a true\nGod, a true man, a true God and man: any of these severed from other,\nmakes Christ an idol, and our prayers sin.\" [35]\n\nThe disadvantageous circumstances of this woman illustrate the\n_superiority_ of her faith. There is no evidence of her having seen the\nSaviour before, much less of her having been a witness of his miraculous\nworks. She had only heard the report of them in her distant residence, and\nyet, under the guidance of that Spirit who wrought conviction in her mind,\nhastened to cast herself at his feet. Hers was the blessedness of those\nwho have \"not seen, and yet have believed.\" What a fine contrast do her\nfaith and zeal exhibit to the conduct of the Scribes and Pharisees of the\nJewish nation, who in defiance of evidence, of signs and wonders daily\nperformed before their eyes, persisted not only in rejecting Christ as the\nMessiah, but in plotting against his life. She beheld the rising\nbrightness of the Sun of Righteousness, and was attracted by his glory,\nthough at a distance; whilst they who were near shut their eyes against\nhis heavenly light. She was, therefore, not only distinguished from her\nfellow-countrywomen, but from the mass of the Jewish people, who\nvoluntarily forfeited their noblest privileges; and, under the influence\nof the basest prejudice, eventually completed the long train of their\niniquities in rejecting and stoning the prophets, by crucifying the Son\nof God.\n\nHappy would it be for the best interests of mankind, did the annals of\nsucceeding ages present no other specimens of the same infatuation! But,\nalas! similar follies are reacted every day. Amidst the most favourable\ncircumstances for spiritual improvement, what awful degeneracy of\ncharacter exists! Multitudes who have enjoyed the best means, who have\nbeen religiously educated, repeatedly admonished, and carefully\nsuperintended; who have been taught the holy Scriptures from their\nyouth--who have been led to the house of God, and had \"line upon line, and\nprecept upon precept\"--on whose behalf a thousand supplications have been\npresented to heaven, and over whom ten thousand thousand tears have been\nshed--have continued to manifest an aversion against the claims of truth,\nand the disobedience of spirit to the commands of Christ. Like the barren\nfig-tree, they have remained unproductive of any good fruits,\nnotwithstanding unusual cultivation; and have been unsightly as well as\nuseless \"cumberers of the ground;\"--on the other hand, some whose early\nhabits and irreligious connections were singularly unfavorable to piety,\nhave nevertheless been \"brought out of darkness into marvellous light\" Our\nprivileges enhance our responsibility: let us, therefore, anxiously avoid\nthe misconduct of the Jews, and beware lest those who have fewer means of\nimprovement, advance, through a better use of them, to higher degrees of\nspiritual attainment and excellence.\n\nThe humility, the earnestness, and the faith we have been contemplating,\nit is natural to expect, met with a welcome reception. It is true that\nmankind often repay confidence with coldness, and shut the hand and the\nheart against the most importunate entreaties. It is true there are wolves\nin sheep's clothing, monsters in human form, who aggravate by unkindness\nthe wounds which Providence has inflicted, and who tear and devour as\ntheir prey those whom they should supply as their pensioners; but Jesus\nwas \"the _Lamb_ of God\"--he was \"touched with the feeling of our\ninfirmities\"--he \"went about doing good\"--he pronounced blessings on \"the\nmerciful\"--he was no stranger to personal suffering--it was his nature to\nsympathize--his element to relieve--the grand predicted feature of his\ngentle character, that he should \"come down like rain upon the mown\ngrass,\" and should \"_spare_ the poor and needy.\" Who can express the\ntenderness of that spirit which cherished \"pity for us in our low estate\"\nwhile surrounded by the glories of his Father's throne, and charmed with\nthe harps of heaven, voluntarily descending into this vale of affliction\nto dry up the tears that flow so copiously from the mourner's eye! We are\nprepared then, to witness the overflowings of tenderness in his reception\nof this afflicted mother! But, lo! \"he answered her not a word.\"\nMysterious silence! And what were thy feelings, O thou agonized stranger,\nin these moments of sad suspense? And what explanation can be offered for\nthis extraordinary conduct? Had she escaped his notice amidst the crowd?\nHad she fallen unobserved at his feet? Did he not then hear that piercing\ncry--that powerful appeal--that humble entreaty--those words of agony and\nof faith?--Yes--but he \"answered her _not_ A WORD!\"\n\nThis is not, indeed, a solitary instance. When the adulterous transgressor\nwas brought into his presence by the Scribes and Pharisees, Jesus \"stooped\ndown, and with his finger wrote on the ground as though he heard them\nnot;\" but this was to disappoint their malice, whose sole purpose was to\nobtain some materials for his accusation. When he was attacked by\nreiterated calumnies in the presence of Pilate, \"he answered nothing;\"\nbecause he would manifest a holy indignation against their unreasonable\nand exasperating conduct. The railing of the impenitent malefactor, who\nwas his fellow-sufferer on the cross, could provoke no reply; although\nthis dignified reserve was instantly changed into language of gracious\npromise, when the other entreated his mercy. He could not remain a moment\ninattentive to the penitent's petition, and far exceeded his desires; for\nhe requested only a place in his _memory_, but he gave him a place in his\n_kingdom_. Delightful pledge, that \"he will do for us exceeding abundantly\nabove all we ask or think.\"\n\nIf we were unable to discover any satisfactory reason for his silence,\nwhen in the most supplicating attitude and with the profoundest humility\nthe Syrophenician woman besought him to restore her daughter, it would he\nthe height of imprudence to impeach his benevolence. His general conduct,\nthe kindness of all his other actions, the gentleness of his words, the\nuniversal benignity of his deportment, would forbid our imputing this\napparent deviation from his general goodness to any other than some latent\ncause, which it might not have been necessary or proper to disclose, or\nthe statement of which the brevity of the inspired narrative precluded.\nBut too frequently we misjudge, and even murmur against the divine\nproceedings, because our limited capacities cannot trace their ultimate\ndesign, or even their present connections and combinations. With a\ncharacteristic presumption we act as if we expected that the plans of\nHeaven ought to be submitted to our inspection, or stopped in their\nprogress to await our approval; whereas it is neither proper nor possible\nto disclose to us more than \"parts of his ways!\"\n\nMany reasons, however, might be assigned for this remarkable silence. The\nprincipal one was probably the purpose of proving her character, and\nencouraging a perseverance, which from the strength of her faith he knew\nwould be the result, and which would eventually illustrate both her\ncharacter and his own. How many, had they even advanced to this point of\nsubmission, would have withdrawn in disgust, and misrepresented the\nconduct they could not comprehend! But she is not offended at this\nseeming neglect. She does not exclaim, with the sarcastic vehemence of\ndisappointed hope, \"Is this Son of David--the wonder-worker of Israel--the\nmeek, the compassionate, the condescending person of whom we have heard\nsuch extraordinary reports?--Am I to be neglected while others are\nrelieved?\"--but patiently waits the result, still persevering in her suit.\n\"O woman, great is thy faith!\" Of this we may be fully assured on every\noccasion of supplicating the throne of mercy, that if the \"cry of the\nhumble\" he deferred, it is not \"forgotten,\" and that the trials to which\nwe are exposed always bear a well-adjusted proportion both to the\nnecessity of the case and to our capacity of endurance.\n\nIn this interval the disciples interceded for her dismission with the\nanswer she requested. They pleaded her vehement importunity; and, as\nChrist had expressed a wish for concealment, they probably supposed her\ncries would excite an unwelcome degree of popular observation. To this he\nanswered, \"I am not sent, but unto the lost sheep of the house of Israel.\"\nAs this was said in the hearing of this distressed woman, it was not only\ncalculated to silence the disciples, but to discourage the suppliant. A\nmere inattention to her urgent plea might have been imputed to some deep\nabstraction of mind, which we know sometimes renders a person in the full\nexercise of his faculties as indifferent and insensible to external\nobjects or sounds as if he were in a profound sleep; or he might have been\nsupposed to be occupied in meditating upon the woman's distress, and\ndevising means to afford her an effectual and speedy assistance: but his\nlanguage is an argument to justify his disregard, rather than to solicit\ntime for consideration. His commission was to Israel; he was a \"minister\nof the circumcision;\" and that period was not yet arrived when \"the\nGentiles were to be brought to his light, and kings to the brightness of\nhis rising.\" That favoured people, who were for so many ages distinguished\nby celestial visitations, were destined notwithstanding their ingratitude,\nto receive the first communications of the Son of God. Amongst them he\ncame to labour, to preach, and to die!\n\nThe solicitude of the disciples on this occasion was highly laudable. It\nbecomes the fellow-members of the great mystical body to sympathize with\neach other. By this we fulfil the law of nature, but especially \"the law\nof Christ:\" and in nothing can this sentiment be better expressed than in\nfervent available prayers. \"As the body is one, and hath many members, and\nall the members of that one body, being many, are one body; so also is\nChrist. For by one Spirit are we all baptized into one body, whether we be\nJews or Gentiles, whether we be bond or free; and have been all made to\ndrink into one Spirit.... And whether one member suffer, all the members\nsuffer with it, or one member be honoured, all the members rejoice with\nit. Now ye are the body of Christ and members in particular.\"\n\nDriven perhaps to the very borders of despondency, and yet unwilling to\nrelinquish every hope, this agonizing mother again rushed forward,\nprostrated herself at the Saviour's feet, and with impetuous zeal\nearnestly cried out, \"Lord, help me!\" She seemed reduced to the last\nextremity; and yet, like Esther, who resolved to go in to the king,\nwhether she perished or not, and like Jonah, tossing about amongst the\nwaves of the ocean, determining \"to look again towards the holy temple of\nJehovah,\" she ventured to renew her application, and in language implying\nher conviction of his ability, and a glimmering hope of his willingness,\nshe does not merely say, \"Lord, deign some answer--even if it be a\nrefusal,\" but \"Lord, _help_ me!\" She was vigorous in faith. She \"laid hold\nof the horns of the altar\"--she \"cleaved to the Lord with full purpose of\nheart.\" Reader, what shall we say?--\"Go thou and do likewise.\"\n\nHer entreaties obtain an answer, Jesus turns to address the suppliant. He\nis no longer deaf to her petitions or blind to her tears. Her throbbing\nheart beats with unutterable emotion, and at that glad moment she is all\near to the long-sought reply. \"Who now can expect other than a fair and\nyielding answer to so humble, so faithful, so patient a suppliant? What\ncan speed well, if a prayer of faith from the knees of humility succeeds\nnot? And yet behold, the further she goes the worse she fares: her\ndiscouragement is doubled with her suit. 'It is not meet to take the\nchildren's bread and to cast it to dogs.' First, his silence implied a\ncontempt, then his answer defended his silence; now his speech expresses\nand defends his contempt. Lo, he hath turned her from a woman to a dog,\nand, as it were, spurns her from his feet with a harsh repulse. What shall\nwe say?--Is the Lamb of God turned lion? Doth that clear fountain of mercy\nrun blood? O Saviour, did ever so hard a word fall from those mild lips?\nThou calledst Herod fox--most worthily, he was crafty and wicked; the\nScribes and Pharisees a generation of vipers, they were venomous and\ncruel; Judas a devil, he was both covetous and treacherous. But here was a\nwoman in distress, and distress challenges mercy; a good woman, a faithful\nsuppliant, a Canaanitish disciple, a Christian Canaanite, yet rated and\nwhipped out for a dog by thee who wert all goodness and mercy! How\ndifferent are thy ways from ours! Even thy severity argues favour. The\ntrial had not been so sharp if thou hadst not found the faith so strong,\nif thou hadst not meant the issue so happy. Thou hadst not driven her away\nas a dog, if thou hadst not intended to admit her for a saint; and to\nadvance her so much for a pattern of faith, as thou depressedst her for a\nspectacle of contempt.\" [36]\n\nIn nothing is the preposterous arrogance of mankind more apparent than in\nthe violence of their national antipathies. Did not the history of all\nages and countries furnish an ample catalogue of opprobrious epithets,\nwhich they have not scrupled to bestow upon each other, we might wonder\nthat the Jews should have accustomed themselves to speak so contemptuously\nof others as to call them _dogs_. Owing to the natural propensity of human\nnature to villify and degrade, the vocabularies of all languages have been\nswelled with such odious terms; and till the principles of the Gospel have\nbeen universally disseminated, we cannot indulge the hope of seeing the\nanimosities of mankind removed. Then only will they love their neighbours\nas themselves. It is to be most deeply lamented, that even where\nChristianity has taken root in the mind, this unholy leaven does not seem\nto be entirely purged away; and mutual jealousies, bickerings, and\nrecriminations exist, where love should be the ruling principle and bond\nof union. O, when will the reign of perfect charity, that \"thinketh no\nevil,\" commence! When will \"the whole earth be filled with the _glory of\nthe Lord_!\" When will men of every rank and class associate as Christians,\nand Christians of every order unite as brethren!\n\nThe term _dog_ in the mouth of our Saviour, and as applied to this\ndistressed supplicant, must not, however, be considered as used in\nconformity to the vulgar prejudices of his countrymen, but for the double\npurpose of a sarcastic allusion to the unreasonableness of their degrading\nviews of others, who were Gentiles by birth, and to try still further a\nfaith which he knew would endure the test, and display this persevering\nwoman to the greatest advantage. Jesus Christ must necessarily, in point\nof personal feeling, have been infinitely superior to all those unworthy\nlittlenesses which were conspicuous in the multitude around him; and as he\nwas acting for the moment, to answer an important purpose, in an assumed\ncharacter, we cannot be surprised that he should personate a Jew elated\nwith self-conscious superiority, by saying, \"it is not meet to take the\nchildren's bread, and to cast it to dogs.\" We are reminded of Joseph, an\neminent antitype of Christ, who, though he knew his brethren, and was\noverflowing with fraternal tenderness, \"made himself strange unto them,\nand spake roughly unto them;\" and we are led to reflect also on the\nimpenetrable darkness which, to the human eye, sometimes envelopes the\ndispensations of Heaven; when, as a pious poet represents it,\n\n  Behind a frowning providence\n  He hides a smiling face.\n\nThe woman at once acknowledges the charge, but instantly extracts an\nargument from her very discouragements. \"Truth, Lord--the dogs ought not\nto be fed with the supply designed for the children. I own the general\nfact, and humbly submit to the painful but obvious application. It is not\nfrom any conviction of meriting thy interposing mercy, that I have\nventured to solicit it, and to reiterate my plea. I am indeed a sinner--a\nGentile--a dog. 'And yet,'if I may pursue the allusion, 'the dogs eat of\nthe crumbs which fall from their masters' table.' One act of kindness I\nentreat amidst thy boundless liberalities--one word of consolation from\nthy lips, which drop as the honey and the honeycomb--one, only one supply\nfrom thine inexhaustible plenitude of grace and power--one fragment from\nthe table!\"\n\nIt is done!--Joseph unveils himself! Jesus reassumes his proper character!\nThe stern air and attitude of repulsion is dismissed--he smiles with\nineffable affection--commends her faith, and with commanding authority\nbestows the wished-for blessing; and though at so great distance, expels\nthe demon from the afflicted daughter. \"Then Jesus answered and said unto\nher, O woman, great is thy faith; he it unto thee even as thou wilt. And\nher daughter was made whole from that very hour.\"\n\nSuch was the result of persevering _importunity_, which must ever\ncharacterize successful prayer, and will necessarily spring from a genuine\nand deep-rooted faith. We have been contemplating one of the finest\nspecimens of it that ever occurred in the world; and we are solemnly\nexhorted to the practice of it in the introductory passage to one of our\nLord's parables--\"Men ought always to pray, and not to faint.\"\n\nSometimes people are under the influence of very needless discouragements.\nThey \"grow weary and faint in their minds,\" because they do not meet with\n_immediate_ success; though this consideration constitutes no essential\npart of the divine promises, would in many cases be injurious to our best\ninterests, and is by no means characteristic of some of the most\nremarkable examples of successful prayer. At other times impatience arises\nfrom observing that \"the Father of lights,\" to whose wisdom it becomes us\nto refer every petition, does not answer our requests in the _manner_\nwhich we had anticipated, and, perhaps, dared presumptuously to prescribe.\nBut while in this, or in any other way, we approach God in the spirit of\ndictation, rather than of faith and submission, we virtually renounce the\nblessing even whilst we solicit it. From the history of the Syrophenician\nwoman we may learn, that our applications for mercy must be sincere,\nfervent, and incessant. Whatever delays may occur, it is our happiness to\nbe assured that the ear of Infinite Goodness is always open; \"the throne\nof grace,\" to which we may approach \"boldly,\" is always accessible. The\npetitions of faith cannot escape the notice, or be obliterated from the\nmemory, of him to whom they are presented, but will prove ultimately\neffectual; and, as prayer is the appointed means of divine communication,\nit is _necessary_ to obtain the blessings of Heaven. \"Whosoever _asketh_,\nreceiveth.\"\n\nThe value of the mercies we are required to seek is such as ought to\nexcite our utmost importunity. If the Syrophenician woman were so eager\nand so persevering in order to obtain a temporal blessing, surely it\nbecomes us to manifest at least an equal zeal for spiritual good. She\nentreated the cure of her possessed daughter; we are assured that \"ALL\nthings whatsoever we ask in prayer, believing, we shall receive.\" At the\nvoice of prayer the treasures of grace are unlocked, the windows of heaven\nopened, the riches of eternity dispensed. The language of _petition_\nascends above the language of _praise_, and is heard amidst the songs of\nangels. \"O thou that hearest _prayer_, unto thee shall all flesh come.\"\n\nThe interesting consideration, that this woman was a _Canaanite_, ought\nnot to be overlooked. This people was particularly denounced by Noah in\nthe person of their guilty progenitor, and in the following terms: \"Cursed\nbe Canaan; a servant of servants shall he be unto his brethren.\" The\ndescendants of Canaan, that is, primarily of Ham, were remarkably wicked\nand idolatrous. \"Their religion,\" as bishop Newton observes, \"was bad, and\ntheir morality, if possible, worse; for corrupt religion and corrupt\nmorals usually generate each other, and go hand in hand together.\" Some\ncenturies after their predicted subjugation to the yoke of Shem and\nJapheth, the Israelites, under the command of Joshua, smote thirty of\ntheir kings, and Solomon made such as were not before extirpated or\nenslaved his tributaries. The Greeks and Romans afterward subdued Syria\nand Palestine, and conquered the Tyrians and Carthaginians. Subsequently\nto this period, the Saracens, and finally the Turks, fastened upon them\nthe iron yoke of servitude.\n\nBehold, then, from among the accursed Canaanites, a woman outstrips in\nzeal and faith thousands, and tens of thousands, who were her superiors in\nbirth and privilege; and Jesus withholds not his blessing from this\ninsignificant Gentile! What an encouragement to the meanest, the\nobscurest, and the most unworthy, to apply with instant haste to this\nAlmighty Saviour! His free and abundant salvation is dispensed to\npenitents irrespectively of national distinctions or individual demerit;\nand, instead of its being derogatory to his dignity to condescend to\npersons of low estate, he chose to publish his Gospel to the poor, and to\n\"save the children of the needy.\" \"His blood cleanseth from _all_ sin.\" He\ncame \"not to call the righteous, but sinners to repentance.\" We have\nhere a specimen and pledge of the influence of Christ and his salvation.\nHe is become the centre of universal attraction, the powerful magnet of\nthe world, pervading by his influence the moral creation, and gradually\ndrawing all into himself. The designs of mercy were now enlarging, the\nscale of its operations extending, and the ancient lines of demarcation\nbetween Jew and Gentile were overstepped by the zeal of the Lord of Hosts.\nIn the person of this Canaanite we witness the first \"lively stone\"\nbrought from the Gentile quarry, and placed on the chief corner-stone of\nthe great spiritual edifice of the Christian church. \"They shall come,\"\nsaid our Saviour, \"from the east and from the west, from the north and\nfrom the south.\"\n\nThe present condition of the Jews forms an awful contrast, to those clays\nof boasted pre-eminence, How are they, who once regarded all other nations\nas dogs, become contemptible in consequence of their treatment of the Son\nof God, while the cordial reception given him by many Gentile nations has\nelevated them into the dignity of children! For nearly eighteen centuries\nthe once honored people of the Jews have been dispersed in every direction\nupon the surface of the globe. They furnish an example of one of these\ndreadful recriminations of Providence which have sometimes been inflicted\non atrocious sinners in their collective and national capacities. Never\ndid the universe before witness so astonishing a spectacle, as a nation\ndestroyed as a nation, but preserved as individuals--preserved to suffer,\nand to be accounted the offscouring of all things. At this moment they are\ndestitute of a temple, a priest, a sacrifice, a country, and a king. The\ntemporal dominion of their rulers and the succession of their priests have\nceased since the destruction of Jerusalem. No oblations and sacrifices\nnow exist. The fire burns no longer on the holy altar--the incense ascends\nno more from the demolished temple--the flood of ages has swept away the\nsacred edifices, and Desolation sits enthroned upon their ruins. The house\nof Israel is, in consequence of the rejection of Christ, become a\nspectacle to angels and to men--a melancholy monument of wo, on which the\nhand of recriminating justice has inscribed in legible characters a\ncondemnatory sentence, which is read with silent awe by the inhabitants of\nheaven, and by every king, and people, and nation of the globe.--But the\nperiod of Jewish dispersion is hasting to its close. Party names and\nancient prejudices shall soon disappear, and mankind of every class and\ncountry be eternally united in one blessed fraternity. \"And it shall come\nto pass in that day, that the Lord shall set his hand again the second\ntime to recover the remnant of his people, which shall be left, from\nAssyria, and from Egypt, and from Pathros, and from Cush, and from Elam,\nand from Shinah, and from Hamath, and from the islands of the sea. And he\nshall set up an ensign for the nations, and shall assemble the outcasts of\nIsrael, and gather together the dispersed of Judah from the four corners\nof the earth. The envy also of Ephraim shall depart, and the adversaries\nof Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall\nnot vex Ephraim.\"--\"Other sheep,\" said Christ, \"I have, which are not of\nthis fold; them also I must bring, and they shall hear my voice: and there\nshall be one fold and one shepherd,\"\n\n\n\nMartha and Mary.\n\nChapter VII.\n\n\n  Bethany distinguished as the Residence of a pious Family, which\n  consisted of Lazarus and his two Sisters--their diversity of\n  Character--the Faults of Martha, domestic Vanity and fretfulness of\n  Temper--her counterbalancing Excellences--Mary's Choice and Christ's\n  Commendation--Decease of Lazarus--his Restoration to Life at the Voice\n  of Jesus--Remarks on Death being inflicted upon the People of God as\n  well as others--the Triumph which Christianity affords over this\n  terrible Evil--Account of Mary's anointing the Feet of Jesus, and his\n  Vindication of her Conduct.\n\nAlmost every spot in the vicinity of Jerusalem may be regarded as \"holy\nground.\" The enraptured imagination cannot traverse this district without\nrecalling the many wonderful transactions that occurred there in different\nperiods of the Jewish history, but especially during the personal\nresidence of the Son of God upon the earth. Within the small circumference\nof a few miles round the city, what a multitude of great events have taken\nplace! What miracles have been wrought! What mercies have been\ndistributed! What doctrines have been revealed! What characters have\nappeared! What a development has been made of human nature! What a\nsurprising display of the perfections of the blessed God! What an\nexhibition of the love of the incarnate Redeemer! Who, then, can think\nwithout emotion, of Bethlehem--of Bethpage--of Bethany--of Mount\nOlivet--of the brook Kedron--of Emmaus--and of Calvary?\n\nExcepting only that mountain where Jesus \"suffered, the just for the\nunjust, that he might bring us to God,\" and where \"once in the end of the\nworld\" he \"put away sin by the sacrifice of himself,\" the village of\nBethany may, perhaps, be considered as the most interesting point in this\nall-attractive scene. It is situated at the foot of the Mount of Olives,\non the way to Jericho. To this neighborhood the Son of God frequently\nretired for meditation and prayer; thence he began to ride in triumph to\nJerusalem; thither he repaired after eating the last supper with his\ndisciples, and there they witnessed his ascending glory and heard his last\nbenediction--for \"he led them out as far as to Bethany; and he lifted up\nhis hands and blessed them. And it came to pass, while he blessed them, he\nwas parted from them, and carried up into heaven. And they worshipped him,\nand returned to Jerusalem with great joy; and were continually in the\ntemple, praising and blessing God.\"\n\nBethany, however, claims our present attention chiefly as being the\nresidence of one of the \"households of faith,\" with whom our Saviour was\nparticularly intimate, and with whose history some remarkable\ncircumstances are connected. It was a small but happy family, consisting\nof only three members, Lazarus, Martha, and Mary. The two sisters, though\nunited by the ties of nature, and the still dearer bond of grace, were\ndistinguished by a considerable dissimilarity of character, which will\nfurnish us with some instruction. While charmed into an effort to imitate\nremarkable persons by a description of their excellences, it is of great\nimportance to notice their defects, not only for the purpose of avoiding\nthem, but that we may not be overawed into despondency and paralyzed into\ninaction by their superiority. Biography, to be useful, must be brought to\nour level, capacities, and circumstances. We must see excellence that is\n_attainable_, and view the same infirmities which are incident to our\nnature, acting in our sphere, and struggling with perplexities,\nresistance, vicissitude, and trial, similar to what we ourselves\nexperience. The appeal is powerful when we are called upon to be\n\"followers of them who,\" though circumstanced as we are, \"through faith\nand patience inherit the promises.\"\n\n  \"Once they were mourners here below.\n    And wet their couch with tears;\n  They wrestled hard, as we do now,\n    With sins, and doubts, and fears.\"\n\nA history of angels might, indeed, excite our admiration, but would\nconduce less to our real improvement than a history of our\nfellow-creatures. We wish to witness the actions, and to be admitted into\nthe secret feelings, of those who, whatever elevation they may have since\nobtained, were once in the same probationary state with ourselves, and\nsubjected to the same course of moral discipline. In this view it is\ndesirable to be introduced into the privacies of domestic life. It is in\nthe family and at the fireside we all occupy some station, and have some\nappropriate duties to discharge; and on this account the narrative before\nus is pre-eminently attractive. We are led to the native village--the\nchosen residence--the family--the fireside--the _home_--of Martha and\nMary. We see them in all the undisguised reality of private life, and\nparticipate at once their pleasures and their pains. We join the social\ncircle. We hear the Saviour conversing with them. We see them in\naffliction--the common lot, the patrimony to which are all born--and\nwhile we participate their sorrows, learn to sustain and profit by\nour own.\n\nIn vain, to the great purposes of spiritual improvement, do we read the\nlives of statesmen, heroes princes, philosophers, poets, orators, and the\nmighty dead that emblazon the historic page. They excite our\nastonishment, and perhaps our pity, and some moral lessons may be gained\nfrom their reverses or the varieties of their characters; but the most\nuseful history is the history of religion--religion in the village, and in\nthe family--religion as exhibited at Bethany, in the house of Martha\nand Mary.\n\nIt is a pleasing peculiarity of this household, that they were _all_ the\ndevoted disciples of Jesus Christ. Lazarus appears to have been a solid,\nestablished professor of religion, and of the two sisters it is recorded,\nthey \"sat at Jesus's feet.\" We do not hear of another disciple in the\nwhole village, and all Judea could furnish but few, if any, similar\ninstances of three in a single dwelling; three solitary lights amidst\nsurrounding darkness; three flowers expanding to the newly risen Sun of\nRighteousness, and blooming in a desolate wilderness. The dispensations of\nprovidence and of grace are sometimes mysterious to the human eye, and we\nfeel disposed to inquire into the reasons why so few were touched by\ndivine influences, and bidden to follow Christ during his incarnation?\nCould not that same commanding authority which drew twelve apostles and\nseventy disciples into his train, and that same power which kindled the\nlamp of truth in one village or city, and left another in moral darkness,\nhave filled Judea and the world with the glory of the Lord? Could not that\nenergy which pervades the universe, and imparts such inconceivable\nfleetness to the morning beam when it irradiates the earth, have spread\nthe knowledge of salvation with equal rapidity, and multiplied the\ndisciples like the drops of dew?--Undoubtedly. No limits can be assigned\nto divine efficiency; but in the present state no explanations are\nafforded of the secret principles of his eternal government. Curiosity may\noften be disposed to inquire, with one of the hearers of Christ, \"Lord,\nare there few that shall be saved?\" But Scripture checks such\ninvestigations, and admonishes us rather to cherish an availing solicitude\nfor our personal salvation: \"Strive to enter in at the strait gate.\"\n\nThe state even of the civilized world at this day is truly deplorable.\nAlthough whole nations profess the Christian faith, yet every city, every\nvillage, and almost every hamlet, contains families in which there is not\na single disciple of Jesus. The sun rises and sets upon a prayerless roof.\nNo altar is erected to God--no love exists to the Saviour--nothing to\nattract his attachment or to furnish a subject for angelic joy--no\nrepentance--no faith--and none of \"the peace of God which passeth all\nunderstanding.\" Whatever may be the temporal circumstances of such\nfamilies, Christian benevolence cannot avoid weeping over their spiritual\ncondition. In many cases, the society admitted into their houses is of a\nmost pernicious class. Uninfluenced by the sentiments of David, who said,\n\"I am a companion of all them that fear thee,\" the friendships they form\nare but too plainly indicative of their own principles. You will not see\nthem, like Martha and Mary, choosing the excellent of the earth, and\nwelcoming Christ or his disciples to their tables, to share their\ncomforts, to refine and improve their intercourse; but if they occupy a\nhigh station in life, the gay, the dissipated, or the thoughtless--if in\nan inferior situation, the vulgar, the sordid, the intemperate, and the\nprofane, frequent their dwellings. Religion is in both cases too often\ntreated with ridicule and contempt, vilified as mean-spirited in its\nprinciple, and enthusiastic in its pretensions; and the truth of the\nGospel treated, as its Author was when upon earth, and would be were he\nstill incarnate, with contemptuous rejection.\n\nSome pleasing exceptions may be found to these observations. In many\nfamilies exist at least _one_ example of genuine piety--an Abijah in the\nimpious family of a Jeroboam. There is reason to congratulate young\npersons especially who dare to be singular, to incur reproach, and to\ndismiss prejudices. The conquest in such instances is proportionably\nhonorable as the propensity in human nature is powerful to follow a\nmultitude to do evil. Such holy daring possesses great attractions, and\nthe most beneficial consequences have been known to result. The child has\nbecome instrumental to the conversion of the parent, the parent to that of\nthe child; the brother has proved a blessing to the sister, the wife to\nher husband: \"for what knowest thou, O wife, whether thou shall save thy\nhusband? or how knowest thou, O man, whether thou shall save thy wife?\" In\nother instances the sword of division is sharpened, and the discordances\nalready existing become more settled, more irreconcileable, and more\nviolent. The natural mind betrays its malignant animosity against the\nspiritual principle, \"and he that is born after the flesh persecutes him\nthat is born after the Spirit.\" But here the whole family was of \"one\nheart and of one soul.\" Religion was the law of the family, and the bond\nof delightful union. They were possessed of one spirit; and, as Bishop\nHall observes, \"jointly agreed to entertain Christ.\"\n\nCan it be doubted, that the favored dwelling of Martha and Mary contained\na very large portion of domestic felicity--a felicity founded on the\nnoblest basis, cemented by the tenderest affection, and stamped with an\nimmortal character? The religion of Jesus is indeed calculated to diffuse\nreal happiness wherever it prevails; although, as we have intimated, it\nmay become the _occasion_ of discord in consequence of the perverseness\nof human nature. Sin has disordered the mental and moral constitution of\nman, and thrown the world into a state of anarchy. The unbridled dominion\nof the passions disturbs the peace of the individual, and the harmony of\nsociety. Sin makes a man at variance with himself, with his neighbors,\nwith his nearest connections, and with the whole constitution of the\nuniverse. He becomes restless as the ocean, impelled by every contrary\nwind, and tost about by every sportive billow. The desire of happiness\nexists, but he is ignorant how to obtain it, and pursues those means which\nonly plunge him into greater misery. To this cause may be attributed all\nthe mental distresses and all the bodily afflictions of individuals--the\ndisturbances which too often prevent domestic enjoyment--the bickerings\nand jealousies of families with their various alliances--the animosities\nthat annoy social life--the intestine broils, ambitious emulations, and\nendless contentions, that distract a state, with every other form and mode\nof evil. Hence the importance of promoting that kingdom which is\n\"righteousness, and peace, and joy in the Holy Ghost;\" the basis of which\nis the truth which Christ came into the world to propagate. It is this,\nand this only, which renders mankind happy in every connection. It will\nharmonize and felicitate to whatever extent it is diffused. It will allay\nthe discord of families, pacify the turbulence of nations, and silence the\ndin of war. There will be \"great joy\" in the heart, in the family, in the\ncity, and in the world. Under this influence \"the wolf shall dwell with\nthe lamb, and the leopard shall lie down with the kid; and the calf, and\nthe young lion, and the fattling together, and a little child shall lead\nthem.... They shall not hurt nor destroy in all God's holy mountain.\"\n\nOne, however, as Martha and Mary were in principle, they differed in\ncharacter. When our Saviour first entered the house, it appears that they\nboth welcomed him, and listened for a time to his instructions. He was in\nno haste for any refreshment, but eagerly improved every moment to benefit\nhis beloved friends. It was his meat and drink to do the Father's will,\nand no kindness could afford him such satisfaction as a devout attention\nto his words. It was, in fact, less to receive than to communicate that he\nturned aside on his journey to visit these happy sisters. But if, at\nfirst, they both attended to the \"gracious words that proceeded out of his\nmouth,\" Martha, anxious to furnish a suitable repast for their guest,\nwithdrew to make what she deemed the necessary preparations. Mary\ncontinued riveted to the spot by a conversation which she could on no\nterms relinquish. She would not lose a word. Every faculty was absorbed in\nattention. Her eldest sister busied herself for sometime with her\npreparations, till at length becoming impatient, she hastily demanded of\nJesus to send Mary to her assistance. This intrusion incurred the\nmemorable censure, \"Martha, Martha, thou art careful and troubled about\nmany things, but one thing is needful; and Mary hath chosen that good part\nwhich shall not be taken away from her.\"\n\nThe defective points of Martha's character seem to have been two. The\nfirst of these was domestic vanity and parade. Upon the arrival of her\ndivine guest she is \"cumbered about much serving,\" anxious not only to\nshow a becoming hospitality, but to provide a great entertainment. In this\nshe betrayed a false estimate of our Saviour's spirit. He who willingly\nsubmitted to every deprivation during his earthly career--who suffered\nhunger, and thirst, and peril, and wretchedness, in every form, although\nhe could have commanded ten legions of angels to guard his life, or to\nsupply his necessities, could not have felt a moment's anxiety respecting\nthe abundance or the quality of the provision. This worthy woman not only\nknew that he could have turned every stone of the wilderness into bread,\nhad he wished to pamper his appetite by luxurious living, but she had\nsurely sufficient opportunities to perceive his disposition, and the\nperfect exemption of his mind from any kind of concern about his own\naccommodation. Her anxiety was therefore mistaken in its object, as well\nas excessive in its degree. And while remarking upon this subject, O that\nwe could impress upon all the ministers of his word the necessity of\nimitating the conduct of their Master! It becomes them, as his avowed\ndisciples, and as persons who are perpetually exhorting others to\nself-denial and courteousness, to manifest no care about their own\nconvenience, to give as little trouble as possible to those who, for the\nsake of their office and their Master, treat tthemwith kind hospitality,\nand to receive even a cup of cold water in a spirit corresponding to that\nin which humble piety bestows it.\n\nWhile thus betraying a false estimate of Christ, Martha's principal fault\nbecomes glaringly conspicuous. She is full of bustle, full of eagerness.\nHer servants were, probably, dispatched in every direction to prepare a\nsumptuous meal. Every thing must be in order; every dish in place. The\nfood, the arrangement, the preparation of every description, she was\nprobably solicitous should do her credit, as well as display the undoubted\naffection which she cherished for her Lord. Who can tell what she lost by\nher excessive care! He, \"in whom dwelt all the treasures of wisdom and\nknowledge,\" was, during all this time, conversing with her sister; and\nwould have freely communicated the same instructions to her, had not she\nprecluded herself by needless anxieties.\n\nBut while we wonder at this voluntary sacrifice of spiritual advantages,\nadvantages too, which, generally speaking, she did not undervalue, let us\nask ourselves whether we have never merited a similar censure, whether we\nhave not been seduced by our worldly cares into a similar and culpable\nremissness in religious duties? Happily, perhaps, like Martha, we love the\nSaviour, we avow our attachment, we welcome him in the persons of his\nrepresentatives into our families; hut, at the same time, forfeit our\nprivileges, lose our opportunities, and suffer temporal concerns to\nsupersede the habitual impression of spiritual realities. Let pious women,\nespecially, take a lesson from this incident. Martha was by no means an\nunique. She represents a very numerous class of female professors. Here is\na glass into which they may look and see a perfect reflection of\nthemselves; and we trust they will not retire from the salutary exhibition\nof their own blemishes, _forgetting_ what manner of persons they are.\nDomestic care, like every other, is liable to degenerate into excess.\nThere are many ladies whose piety excites universal admiration, but who,\nfrom some constitutional proneness or some acquired habit, bestow a\ndisproportionate, and therefore, on many accounts, highly pernicious\nconcern upon their household arrangements. We are not the apologists of\nuncleanliness or disorder; but it is possible to be over nice and over\nanxious: by the former, we may injure the comfort of others, as well as\nbecome burdensome even to ourselves; by the latter, we may soon interfere\nwith the superior claims of religion. The care of a family cannot\nextenuate the guilt of neglecting private devotion or public duties; it\ncannot exculpate a neglect of the word or the ordinances of God; and to be\n\"cumbered about much serving,\" is not only waste of time, but unfits the\nmind for profitable intercourse, and is likely to produce an unhappy\neffect upon the disposition.\n\nThis leads us to notice the second great defect in Martha, which the\npresent occasion tended to illustrate. This was fretfulness of temper. Her\nlanguage indicates extreme irritation. \"Lord, dost thou not care that my\nsister hath left me to serve alone? Bid her, therefore, that she help me.\"\nIt might be expected, that, overawed by the dignified and holy presence of\nthe Son of God, this woman would have felt ashamed to show her impatience,\nand have been contented to remain silent. But nothing could restrain her.\nSomething went wrong. There was some mistake, some confusion, or perhaps\nsome dish out of order. She was bustling about to make preparations upon a\nscale which no necessity existed to justify, and she wanted the assistance\nof Mary. But Mary was bettor employed. She \"sat at Jesus's feet, and heard\nhis word.\"\n\nLet pious women beware of that anxiety which generates peevishness. It is\na greater fault than any which servants can commit by mere negligence, to\nallow of those intemperate sallies against their misconduct, which, by\ndegrading their mistresses in their eyes, diminish the good effect a\ngenuine piety might otherwise produce. It is a weakness to be excessively\nrigid about trifles--to be always contending, morose, and dissatisfied.\nThe particular sphere in which a woman is called to act, seems indeed\nbeset with temptations to this evil; but this consideration should serve\nto awaken care and circumspection. Religion ought to be exemplified in\novercoming the difficulties of our situation, whatever they maybe; and\nthe more numerous they are, the more honourable the resistance. Private\nlife is a sphere of useful exertion. Though retired, it is important. If\nit be not a field of valour, it is one for patience. If women cannot\nobtain the laurels of heroism, they may win the better trophies of general\nesteem and domestic attachment.\n\nThe animadversions we have thought proper to make upon the faults of\nMartha, ought not however to obscure the view of her excellences. Jesus\nChrist did not censure her concern, but the excess of it. It was the\nunnecessary trouble she took, and as a consequence the extreme impatience\nof temper she manifested, that produced this solemn remonstrance, and led\nhim to contrast her conduct with the silent piety of her sister. We must\nstill admire her generous hospitality, and her warm affection for Christ,\nalthough her natural temperment and mistaken views betrayed her into an\nimproper mode of expressing it. She presents a lively contrast to those\nwho manifest no regard to religion or its ministers, and whose errors\noriginate not in mistake, but in cherished hostility and inveterate\nprejudice. Her Master knew how to appreciate her character: and if he\ncensured her with a seriousness proportionable to her fault, the rebuke\nwas attempered with a kindness expressive of his friendship. The historian\ndistinctly records his personal affection for each member of this happy\nfamily. \"Now, Jesus loved Martha and her sister, and Lazarus.\" Let us\nremember, then, that the real followers of Christ have their defects,\ndefects which perhaps appear the more conspicuous from their association\nwith such opposite excellences: and let us learn, like our divine Master,\nto esteem even imperfect goodness, while we take every suitable\nopportunity of affectionately, yet faithfully, correcting its follies.\n\nReader! pause for a few moments, to reflect upon the important apophthegm\npronounced by Christ upon this occasion, and the benediction upon Mary,\nwith which it was accompanied: \"One thing is needful!\" This was virtually\npronouncing religion, which involves a pre-eminent regard to the eternal\ninterests of the soul, to be supremely important--a principle of holiness,\na source of peace, and a pledge of immortal joy. It is, besides, of\nuniversal concern, and comprehends whatever is essential to the present\nand future felicity of a rational creature. \"We should judge very ill of\nthe nature of this care, if we imagined that it consisted merely in acts\nof devotion or religious contemplation; it comprehends all the lovely and\nharmonious band of social and humane virtues. It requires a care, of\nsociety, a care of our bodies and of our temporal concerns; but then all\nis to be regulated, directed, and animated by proper regards to God,\nChrist, and immortality. Our food and our rest, our trades and our labors,\nare to be attended to; and all the offices of humanity performed in\nobedience to the will of God, for the glory of Christ, and in a view to\nthe improving of the mind in a growing meetness for astate of complete\nperfection. Name any thing which has no reference at all to this, and you\nname a worthless trifle, however it may be gilded to allure the eye,\nhowever it may be sweetened to gratify the taste. Name a thing, which,\ninstead of thus improving the soul, has a tendency to debase and pollute,\nto enslave and endanger it, and you name what is most unprofitable and\nmischievous, be the wages of iniquity ever so great; most foul and\ndeformed, be it in the eyes of men ever so honorable, or in their customs\never so fashionable.\" [37]\n\nHow important is it, that we should make a similar choice with that of\nMary! This is obvious from the words of Christ, who represents it as \"that\ngood part which shall not be taken away from her.\" Genuine piety is\ncalculated to prevent innumerable evils and sources of misery, by\npreventing those indulgences which pollute while they gratify, poisoning\nthe constitution, impairing the reputation, and displeasing God: and by\nelevating the affections to the purity of heaven. It augments incalculably\nthe pleasure which is derived from the possession of all other good of a\nsubordinate nature. While it possesses the power of extracting the\ndistasteful ingredients that imbitter the cup of adversity, it sweetens\nthe sweetest portion of prosperous life; and such is its prevailing\nefficacy, that no changes can possibly deprive us of its consolations. It\nshall \"not be taken away.\" How strange, then, is the infatuation of such\nas make a different choice, and how unfounded their seasons for such a\nguilty preference! However their conduct may be artfully varnished over\nwith fair pretences, they betray consummate folly. The very foundation of\nall their hopes will fail, the specious appearances of the world will\nprove deceptive, like the rainbow that stretches its radiant curve over\nhalf the heavens, but vanishes as you approach it into mist and\nnothingness, and their condemnation will be no less remarkable than their\nultimate disappointment. O that, with Mary, we may sit at the feet of\nJesus, and by a prompt obedience to his comments \"find rest to our souls.\"\n\nScarcely have we read of the privileges of the two sisters at Bethany,\nwhen we are introduced to an account of their trials: so closely do\npleasures and pains follow each other in the train of human events! The\nfairest fruit is often beset with thorns, the clearest day liable to be\novercast with clouds; and should the morning of life rise in brightness,\nand the evening set in serenity, who can reasonably hope that no changes\nshall occur in its intermediate hours? Religion indeed promises\nconsolation amidst afflictions, but not exemption from them: she is the\nguardian of our spiritual interests, but not the disposer of our\nterrestrial condition. How happily was the previous intercourse of Martha\nand Mary with Jesus calculated to prepare them for their more gloomy\nvisiter, DEATH!\n\nLazarus, the brother of these excellent women, was taken ill, upon which\nthey immediately sent to inform their divine Friend of the distressing\ncircumstance. As soon as he heard it, he remarked to his disciples that\nthis event would prove the occasion of enhancing his own and his Father's\nglory; but notwithstanding the ardent friendship which he cherished for\nthe family, and which the evangelist particularly notices, [38] he did not\nhasten, as it seemed natural he should, to Bethany, but remained where he\nwas two days longer. It was his intention, doubtless, to prove the faith\nof his disciples, to try the spirit of the two sisters, and to furnish an\nopportunity of working the miracle with which he afterward astonished the\nJews. After this mysterious delay, he announced his purpose of proceeding\ninto Judea: upon which his disciples remonstrated with him, representing\nthe persecuting spirit of the people, which of late had been displayed in\nattempts upon his life. To this he answered there were twelve hours in the\nday, and consequently it was requisite to use despatch in the performance\nof the labour assigned to him who would not stumble in the night, or leave\nhis work unfinished; and then intimating the departure of their friend\nLazarus, he said, \"I go that I may awake him out of sleep.\" Mistaking his\nmeaning, and imagining that he had been speaking only of \"taking rest,\" in\nnatural sleep, the disciples replied, that if this were the case, it was\nprobable he would soon recover, and therefore it was unnecessary to go to\nBethany. Jesus then said plainly, \"Lazarus is _dead_.\" Seeing the\nintrepidity of their Master, the disciples, stimulated by Thomas, resolved\nto accompany him into Judea, and encounter every danger to which their\nattachment might expose them.\n\nWhen Jesus had arrived in the vicinity of Bethany, he found that his\nbeloved friend had been interred four days; and as this village was not\nmore than two miles from Jerusalem, many of the inhabitants who were\nacquainted with the family, were come to condole with them upon their\nloss. Martha hastened to meet Jesus, as soon as she heard of his approach;\nbut Mary, who perhaps was not yet informed of it, continued sitting upon\nthe ground, in the usual posture of mourners.\n\nHaving expressed her surprise at his delay, Martha intimated to Jesus that\nshe well knew that God would now grant every thing he might see fit to\nrequest, and if he had been present before, the death of her brother might\nhave been prevented. Compassionating her distress, he replied, \"Thy\nbrother shall rise again;\" to which she answered, that she had the fullest\nconviction of this fact, as she believed the doctrine of the final\nresurrection. Her heart, however, was still overwhelmed with grief at her\npresent calamitous bereavement; and it was not without extreme reluctance,\nthat she admitted the idea of never seeing him more till that distant\nperiod. Jesus then gave her the assurance of his being \"the resurrection\nand the life,\" and of the mighty power which he as the agent in\naccomplishing this work, would display in elevating all his people to the\nfelicities of another and a better existence; in consequence of which\ndeath ought not to be regarded with terror, but merely as the season of\nrepose previous to the morning of eternity, which would soon break with\nineffable splendour upon the tomb. Martha declared her full persuasion of\nthis sublime truth, founded upon her knowledge of him who addressed her as\nthe true Messiah, the Son of God, to whom all power in heaven and earth\nwas intrusted.\n\nUpon this, she went by desire of Jesus to call her sister. As she had\ncommunicated the information to Mary in a whisper, her friends who were\npresent supposed, when she rose up hastily, that she was going to visit\nthe sepulchre of Lazarus, there to renew her griefs and bewail her\nbereavement. As soon as she found Jesus, she prostrated herself at his\nfeet, and expressed herself in terms similar to those of Martha,\nindicative of a conviction that the death of her beloved relative might\nhave been prevented, if he had but hastened to Bethany upon the news of\nhis dangerous illness. This afflicting scene excited the deepest concern\nin him, who, though he had every passion under the most perfect control,\nnow chose to indulge and to manifest his tenderness for Lazarus. He\ninquired where they had laid him, and, as they conducted him to the spot,\nhe wept. Remembrance of the dead, sympathy for the living, and pity for\nthe impenitent Jews, drew forth his tears, which, while they sanction the\ngrief of his people at the loss of earthly connections, do not justify\nits excess.\n\nThe spectators, in general, were affected with this testimony of\nfriendship: but some of them inquired among themselves, whether he who had\nopened the eyes of the blind, could not have prevented the calamity which\nhe appeared so deeply to deplore. This was a very natural question; and he\nwas about to convince them that he _could_, by performing a miracle far\nmore splendid and important than such an interposition. The sepulchre of\nLazarus was a cave, with a large stone upon its mouth. Jesus commanded\nthem to remove this stone, not choosing to do it miraculously, in order to\navoid unnecessary parade. Martha, who seems to have been agitated by a\ngreat conflict of feelings, very improperly exclaimed against this\nproceeding; and alleged, that as he had been interred four days, the\ncorpse must have become offensive. Jesus with his characteristic\ngentleness, reminded her that he knew well what he had ordered: and that\nhis previous assurance, that if she would only believe she should see the\nglory of God, ought to have sealed her lips in silence.\n\nThe stone being removed according to the request of Jesus, he uttered a\nshort but expressive prayer to Heaven; and then with a loud voice, cried\nout, \"Lazarus, come forth.\" The realms of death heard his sovereign\nmandate, and their gloomy monarch yielded up his captive; \"and he that was\ndead came forth, bound hand and foot, with grave clothes: and his face was\nbound about with a napkin. Jesus saith unto them, Loose him, and let him\ngo.\" The effect of this miracle was considerable; for many of the Jews,\nwho had come to sympathize with the bereaved sister, believed in Christ,\nthough others instantly repaired to the Pharisees, to inflame their\nmalignity by reciting what they had witnessed. With similar diversity of\neffect, is the Gospel now proclaimed to men; its facts and evidences\nkindling the resentment of some, or hardening them into increased\nobduracy; while they convince the minds of others, interesting their best\naffections, conquering their prejudices, and operating their salvation.\n\nIf there were any exception to that universal law which consigns man to\nthe grave, it might be hoped that such as compose the church of God, being\nredeemed by the blood of his Son, called according to his purpose, and\nsealed by his Spirit to the day of redemption, would be freed from this\ncalamity; but death extends his dreadful dominion over the families of the\nrighteous, as well as the impious. The people of God might, if he pleased,\nhave been delivered from the present curse: his goodness might have\nindemnified them from the common evils which afflict human life, and\nappointed them some favoured region, the Goshen of the universe, where\nthey should have passed their days in a state of rich possession and\nunmolested tranquillity; but, if he have ordained otherwise, it is for\nwise reasons; some of which, perhaps, we may succeed in explaining.\n\nIs not such a dispensation, for instance, calculated to impress an awful\nsense of the malignity of sin? So abominable is it, that the blessed God,\nwho has made an ample provision for the future, felicity of his saints,\nand who is daily imparting to them on earth the invaluable blessings of\nhis grace, cannot, it seems, consistently with his perfection, exempt them\nfrom the stroke of death. It is requisite that his detestation of it\nshould be evinced in a complete and undistinguishing overthrow of the race\nof mortals, amongst whom even those whose names are written in the book of\nlife, on account of their nature being contaminated with depravity must\nsuffer the punishment of temporal death, and show to admiring immortals,\nthat God is \"of purer eyes than to behold iniquity, and cannot look\nupon sin.\"\n\nBesides, this demolition of the corporeal frame is an essential means of\nits purification. The leprosy has infected every part of the building, the\nmembers of the body have become instrumental to the working of\nunrighteousness; and, consequently, \"the earthly house of this tabernacle\nmust be _dissolved_.\"\n\nThe infliction of this calamity upon believers in Christ as well as upon\nothers, is calculated also to maintain their faith in vigorous and\nperpetual exercise. Were it permitted to them to pass into another world,\nas Enoch or Elijah did, by a sudden transportation beyond the regions of\nmortality to those of undecaying existence, without undergoing \"the pains,\nthe groans, the dying strife,\" or without experiencing the frightful\nalteration that occurs in other human beings, there would no longer exist\nthe same opportunity as at present for the display of one of the noblest\nprinciples of a renewed mind. Who can contemplate the debased condition of\nthe body, who can realize the amazing change which \"flesh and blood is\nheir to\"--the icy coldness, the stony insensibility, the universal\ninanimation that pervades the whole frame, the putrefaction to which it is\nsubject, and the general loathsomeness of that which once appeared the\nfairest structure amongst the works of God, without an instinctive\nshuddering, and without perceiving that faith alone can give the victory\nover death? There is nothing surely in the state of the body _after_ this\nevent to indicate a future existence, but rather every thing to perplex\nsuch a sentiment, and to confound such an expectation. There is nothing\nin its aspect which seems to foretel life--nothing to predict\nresuscitation. In general, however desperate the case, hope is sustained\nby the most trifling circumstances, the feeblest glimmerings of the yet\nunextinguished lamp; if there be the gentlest breath, or the slightest\nmotion, the solicitude of wakeful tenderness is still maintained, and the\n_possibility_ at least of a return to health is admitted as a welcome and\nnot irrational idea; but when the breath entirely fails, when motion is\nparalyzed, when the lamp is extinct, whence can any thought of a revival\nbe obtained? What succeeds the fatal moment, but progressive decay? And\nwho can discover the least trace of an indication that the departed friend\nwill resume his life? Every hour seems to widen the breach, to increase\nthe distance that separates the dead from the living, and to complete the\ntriumph of our mortal foe. All the powers of nature in combination would\nprove incompetent to produce life in the smallest particle--the most\ninsignificant atom of dust; and hope naturally expires when animation\nceases. When Christians, therefore, are required to part with their\ncompanions, or to die themselves, their only confidence must be in God;\nand whoever cannot receive _his_ word, and rely upon the assurances which\nhe has given with regard to the exercise of divine power in the recovery\nof man from the grave, has no adequate consolation amidst the desolations\nthat await him.\n\nChristians also must pass through the change of death, because the glory\nof Jesus Christ in the resurrection could not otherwise be so\nillustriously displayed. Never did the character of the Son of God appear\nwith more commanding majesty than when he recalled the spirit of Lazarus\nfrom the invisible state, and at a word raised his body from the\nsepulchre. \"Lazarus,\" said he, \"come forth:\" the summons entered the ear\nof death, and the \"last enemy\" felt himself \"destroyed.\"\n\nThe scene is infinitely cheering. Though we \"fade as a leaf,\" dropping one\nby one into the tomb like the foliage of autumn; the eternal spring\nadvances, when \"they that are in the grave shall hear his voice, and shall\ncome forth\"--renewed in vigour, purified in character, perfected in\nfelicity--to return no more to this sublunary sphere, to descend no more\nto the dust, to struggle no more with sin and sorrow, to be assaulted no\nmore with the \"fiery darts of the devil.\"\n\nDeath is so truly alarming to human nature and to shortsighted reason, so\ncalculated by its external appearances to fill the mind with anxiety, that\nin order to suppress our fears and cherish our hopes, it seemed requisite\nto bring another existence into the nearest possible view, to render it in\na sense visible, and to embody immortality. In the resurrection of\nLazarus, as well as by other miraculous manifestations, this great purpose\nwas effected. We perceive incontestably that death is not annihilation,\nand that the appearance which it assumes of an extinction of being is not\na reality. _That_ power which was exerted in one case, reason says _may_,\nand revelation declares _shall_, be exerted in another; and that, by the\nvoice of Omnipotence, all the saints shall be raised at the last day from\nthe abodes of darkness and silence. It is here Christianity takes her\nfirmest stand--here she discloses her brightest scenes! Glorious\nexpectation of rising to eternal life, and through Jesus, \"the first\nbegotten of the dead,\" becoming superior to our most formidable enemy!\nWhat a train of happy beings will then be witnesses of his glory, trophies\nof his power, and inhabitants of his kingdom! This will be the jubilee of\nall ages, the anticipation of which is well calculated to suppress our\nanxieties, and quicken us to every duty.\n\nWhat mutual congratulations must have circulated through the family of\nLazarus, when he was restored to the affectionate embraces of his sisters!\nWhat a renewal of love would take place on that happy day! How was their\nsorrow turned into joy, and their lamentations info praises! What a\ntriumph of mind did they feel over the grave, and what expressions of\ngratitude to their Deliverer burst from every heart! But who can imagine\nthe transports of that moment, when the same power that raised Lazarus\nfrom the tomb, shall be exerted upon every believer in Jesus, who shall\n\"meet the Lord in the air,\" and be introduced to the eternal society of\nkindred minds; when the redeemed world shall assemble on the celestial\nshore, to recount their past labours and mercies, to renew their spiritual\nfellowship, to hail each other's escape from the conflicts, the\ntemptations, and the diversified evils of mortal life, to behold the glory\nof Him who has washed them in his blood and saved them by his grace, to\ntake possession of their destined thrones, and to mingle their strains of\nacknowledgment with the holy by innings of the blest!\n\nHow _terrible_ then is death, but how _delightful_! Death is the _end_ of\nlife; death is the _beginning_ of existence! Death _closes_ our prospects,\nand death _opens_ them! Death _debases_ our nature--death _purifies_ and\n_exalts_ it! \"Let me die the death of the righteous, and let my last end\nbe like his!\"\n\nCuriosity, ever disposed to pry into what the wisdom of God has not\nthought proper to reveal, has frequently inquired into the history of\nLazarus after his resurrection. It has been asked, what were his feelings,\nwhat the nature of his recollections, and what the topics of his\nconversation? Did he communicate to his sisters any important intelligence\nfrom the invisible state, or was he withheld by any divine interdiction\nfrom explaining the secrets of his prison-house? Was it not to be\nexpected that some record of those transactions in which he afterward\nengaged, or of the manner in which he was at last removed from the world,\nshould have been given in Scripture, or of the impressions of his mind\nrespecting the amazing changes which he had experienced?\n\nThe probability is, that Lazarus had no remembrance of the state into\nwhich he had passed during the four days of his interment; and that, as it\ncould answer no good purpose to himself or others to perpetuate in this\nworld impressions suited only to the spirit in another condition of\nexistence, the images of those realities were obliterated from his mind,\nlike the visions of a dream that have for ever vanished away. It is\nsufficient for _us_, as it was enough for _him_, to know that the doctrine\nof the resurrection was exhibited to the Jews, with an evidence which, but\nfor the violence of their prejudices, must have proved to all, as it did\nto many of them, irresistibly convincing.\n\nSix days before the passover, Lazarus appears again upon the page of\nScripture history, at supper with Jesus at Bethany; but our attention is\nless directed to him than to his sisters and their divine Guest. Martha,\nas usual, was busied with domestic preparations; and Mary, with her\ncharacteristic zeal and affection, \"took a pound of ointment of spikenard,\nvery costly, and anointed the feet of Jesus, and wiped his feet with her\nhair: and the house was filled with the odour of the ointment.\"\n\nThe disciples were displeased at what they deemed this _waste_ of the\nrich balsam, and murmured against her. One of them especially, Judas\nIscariot, exclaimed, \"Why was not this ointment sold for three hundred\npence, and given to the poor?\" [39] But this objection, so far from being\ndictated by any kindness for the needy, arose entirely from his eagerness\nto increase the store with which he was intrusted, and which he was\nintending to appropriate to himself. Aware of this design, and\ndisapproving the uncharitable disposition manifested by his disciples,\nJesus reproved them; and expressed his satisfaction with Mary's conduct as\nindicative of a regard for which she should hereafter be celebrated\nthroughout the world. He intimated that he should soon leave them, and\nthat this might be considered as an expression of fondness towards a\nfriend who might be almost viewed as already dead, and to whom she would\nhave few other opportunities of testifying her affection.\n\nAnd shall not we be ready to consecrate our most valued possessions to the\nservice of such a Master? Shall we hesitate to devote to him whatever he\nclaims, or whatever we can bestow? Shall we feel a moment's reluctance to\naid his cause by the application of some considerable part of our\npecuniary resources to his church and people? He has bequeathed his poor\nto our care, and it is a solemn charge; neglecting which we shall miss the\nhonor of his final benediction; but fulfilling it, we may indulge the\ndelightful hope that he will recompense even the most trifling attention,\nand inscribe upon each future crown, in characters visible to the whole\nintelligent universe, _he_ or \"_she_ HATH DONE WHAT SHE COULD.\"\n\n\n\n\n\nThe Poor Widow.\n\nChapter VIII.\n\n\n\n  Account of Christ's sitting over against the Treasury--He particularly\n  notices the Conduct of an obscure Individual--She casts in two Mites--it\n  is to be viewed as a religious Offering--the Ground on which it is\n  eulogized by Christ--the Example honorable to the female Sex--People\n  charitable from different Motives--two Reasons which might have been\n  pleaded as an Apology for withholding this Donation, she was poor and a\n  Widow--Her pious Liberality notwithstanding--all have Something to\n  give--the most trifling Sum of Importance--the Habit of bestowing in\n  pious Charity beneficial--Motives to Gratitude deduced from the\n  Wretchedness of others, the Promises of God, and the Cross of Jesus.\n\n\nUncharitableness does not seem to have been characteristic of the Jews at\nany period of their history, who erred rather on the side of ostentation\nthan of parsimony. During the three great annual festivals, the offerings\nto the temple were very considerable, and of various kinds; although, in\nthe time of Christ, the country was in a state of comparative depression,\nas tributary to the Roman empire. Many individuals, however, were no less\ndistinguished for their liberality than their opulence. But it is common\nto be deceived by appearances; and an action which we may estimate as\ngood, may be of little value in the sight of that Being who \"searcheth the\nreins and _hearts_,\" and who will \"give to every one according to\ntheir works.\"\n\nIn the history before us our Saviour is represented as sitting \"over\nagainst the treasury;\" for though on every proper, and almost on every\npossible occasion, he addicted himself to solitude, both for the purpose\nof exemplifying the propriety of frequent retirement, and of obtaining\nspiritual refreshment; yet, at other times, he mixed with society to\nnotice and to correct the follies of mankind. His observant eye could not\noverlook the minutest diversities of human character; and he never\npermitted a favorable opportunity of deducing from these appearances\nsalutary lessons for his disciples, to pass unimproved. Happy, thrice\nhappy men, to have such an Instructer at hand--to live so near the \"Light\nof the world\"--to have constant and intimate access to him, \"in whom dwelt\nall the treasures of wisdom and knowledge!\" And happy, thrice happy we,\nnotwithstanding our comparative disadvantages of time and circumstance,\nwho possess the recorded instructions of \"the faithful and true Witness,\"\nin the page of inspiration, while \"darkness covers\" so vast a proportion\nof \"the earth, and gross darkness the people!\"\n\nIn the situation which Jesus had chosen, he distinctly saw the people\ncasting money into the treasury, and particularly noticed the large sums\nwhich many rich persons contributed to this sacred fund. Little did they\nsuspect what an eye was upon them, watching their movements, and\nestimating their motives! It is probable that the majority of those who\ncame to present their gifts on this occasion, had no personal knowledge of\nthe Saviour, who assumed no extraordinary appearance, excepting that of\nextreme poverty of condition and deep humiliation of spirit; and that of\nthose who might recognize him, some had been so discomfited by his\nsuperior wisdom in the field of argument, as to feel no inclination either\nto dare another contest, or to submit to his decisions; others were too\nindolent to make inquiries after heavenly truth, too ignorant to penetrate\nbeyond his humble exterior, or too fearful to incur the censure of\necclesiastical authority, for seeming by a respectful approach to become\nhis disciples; while few, if any, who passed by, were aware that \"he knew\nwhat was in man.\"\n\nIf there were many among the wealthy contributors to the treasury who gave\nfrom motives of vanity and ostentation, it is reasonable to believe that\nothers were characterized by genuine benevolence, and as such approved by\ntheir unknown observer. They were not influenced either by a spirit of\nrivalry or pride, but devoutly wished to be serviceable to religion and\nacceptable to God. If some came in the temper of the boasting Pharisee,\nwho is represented as professing to pray in these words, \"God, I thank\nthee that I am not as other men are, extortioners, unjust, adulterers, or\neven as this publican: I fast twice in the week, I give tithes of all that\nI possess\"--others, no doubt, as they cast in the liberal offering, felt\nif they did not exclaim with the publican, \"God, be merciful to me\na sinner.\"\n\nAlthough the Son of God has reassumed his glory, being exalted \"far above\nall principality, and power, and might, and dominion, and every name that\nis named, not only in this world, but also in that which is to come;\" he\nminutely investigates the characters and actions of men, and will\nhereafter \"appear in the clouds of heaven with power and great glory,\" for\nthe purpose of \"rendering to every man according to his deeds.\" The\nproceedings of that day will be marked by the utmost impartiality and\njustice, founded upon a perpetual and complete inspection of all human\nactions, and a most perfect knowledge of their motives.\n\n\"Can we think, O Saviour, that thy glory hath diminished aught of thy\ngracious respects to our beneficence? or that thine acceptance of our\ncharity was confined to the earth? Even now that thou sittest at the right\nhand of thy Father's glory, thou seest every hand that is stretched out\nto the relief of thy poor saints here below. And if vanity have power to\nstir up our liberality, out of a conceit to be seen of men; how shall\nfaith encourage our bounty in knowing that we are seen of thee, and\naccepted by thee? Alas! what, are we the better for the notice of those\nperishing and impotent eyes, which can only view the outside of our\nactions; or for that waste wind of applause, which vanisheth in the lips\nof the speaker? Thine eye, O Lord, is piercing and retributive. As to see\nthee is perfect happiness, so to be seen of thee is true contentment\nand glory.\n\n\"And dost thou, O God, see what we give thee, and not see what we take\naway from thee? Are our offerings more noted than our sacrileges? Surely,\nthy mercy is not more quicksighted than thy justice. In both kinds our\nactions are viewed, our account is kept; and we are as sure to receive\nrewards for what we have given, as vengeance for what we have defaulted.\nWith thine eye of _knowledge_, thou seest all we _do_; but we _do well_,\nthou seest with an eye _of approbation!_\" [40]\n\nAfter stating the general notice which Jesus Christ took of the variety of\nopulent contributors to the treasury, the sacred narrative informs us of\nhis particularly remarking the offering of a certain individual, whom he\nexhibited to his disciples as a pattern of unrivalled generosity. The\ncomparative value and magnitude of this gift are recorded; and though the\nname of this honorable character is concealed, the benevolent deed can\nnever be forgotten.\n\nWe are not informed of the sums given respectively by wealthy persons upon\nthis occasion, but only in general that they were very considerable:\n\"many that were rich cast in much.\" It is astonishing what large\ncontributions have been sometimes advanced for charitable and other\nreligious purposes: and from knowing that Jesus Christ selected for\nremark, and distinguished by an extraordinary eulogium, the offering of a\ncertain woman to the treasury, we are eager to inquire who was the donor,\nand what the gift so celebrated.\n\nBut we must suspend our prejudices. Let us remember, that \"God seeth not\nas man seeth\"--that our calculations of value and of magnitude are often\nfalse, because we do not use the balances of the sanctuary, but are\ngoverned by the erroneous opinions of mankind--and then we shall be\nprepared to learn, that on that memorable day, when Jesus sat over against\nthe treasury beholding the numerous and splendid donations of the rich, a\n_female_, a _widow_, \"cast in more than they all\"--more than any one\nindividually, and more than all collectively!\n\nWhat then were her resources? Was she some Eastern potentate, who, like\nthe queen of Sheba, \"came to Jerusalem with a very great train, with\ncamels that bare spices, and very much gold and precious stones\"--a queen\nwho was able to present Solomon with \"a hundred and twenty talents of\ngold, and of spices very great store, and precious stones?\" No, she was a\n_poor_ widow! Our astonishment increases. But some poor persons have great\nfuture prospects, or great present connections. Had she then sold an\nhereditary reversion, or borrowed extensively of some wealthy friends, and\nimpelled by a zeal for God, given it to the treasury? No--she gave only\nout of her _poverty_--\"she threw in _two mites_, which make a FARTHING,\"\nor about _two pence_, according to the proportionate value of English\nmoney. [41] This was the donation that led Jesus to call his disciples,\nand address them thus, \"Verily, I say unto you, that this poor widow hath\ncast more in than all they which have cast into the treasury: for all they\ndid cast in of their abundance; but she of her want did cast in all that\nshe had, even all her living.\"\n\nIt is proper to remark, that this gift was rather religious than\ncharitable, the offering of piety as distinguished from that of\nalmsgiving. This will be obvious, upon considering that the contributions\nto the treasury were not for the support of the poor, but for the supply\nof sacrifices and other necessary services. Dr. Lightfoot states that\nthere were thirteen treasure-chests, called _Shopheroth_, and collectively\n_Corban_ or _Corbonah_, which were placed in that part of the temple\ndenominated the Court of the Women. Two of these chests were for the half\nshekel, which every Israelite was to pay according to the law; and eleven\nothers were appropriated to the uses specified in their respective\ninscriptions. 1. _For the price of the two turtle-doves, or two young\npigeons_. 2. _For the burnt-offering of birds_. 3. _For the money offered\nto buy wood for the altar_. 4. _For those who gave money to buy\nfrankincense_. 5. _For those who offered gold for the mercy-seat_. 6. _For\nthe residue of the money for the sin-offering_. 7. _For the residue of the\nmoney for a trespass-offering_. 8. _For the residue of an offering of\nbirds_. 9. _For the surplus of a Nazarite's offering_. 10. _For the\nresidue of a leper's trespass-offering_. 11. _For whosoever would offer an\noffering of the herds_.\n\nOur Saviour eulogized the gift of this good woman less, probably, on\naccount of its comparative superiority to the more splendid donations of\nopulent contributors to the treasury, whose circumstances were so widely\ndifferent from hers, than because her motives were more pure and pious.\nThe intention to purchase renown or self-approbation, diminishes the\nexcellence of the most costly offering; while the simple desire to honour\nGod and promote his cause, superadds substantial worth to the meanest\ndonation. Jesus Christ perceived the workings of genuine faith and love in\nthis woman's heart, and estimated them at a price above the choicest\njewels or the purest gold.\n\nHe saw and he approved the holy zeal of her mind, and well knew that the\noperations of her benevolence were restricted solely by the limitation of\nher means. These alone presented an impassable barrier to a liberality of\nspirit which impelled her far beyond the allowance of a timid policy, or a\ncalculating prudence; and we may reasonably conclude, that she knew no\nregret at the scantiness of her pecuniary resources, and the\ninferiority, of her condition, save what originated in perceiving her small\ncapacity of usefulness. She who could cast into the treasury the only two\nmites that she possessed, would have adorned a higher station. Had\nProvidence placed her amongst the princesses of the earth, while she\nretained such a disposition, what an extensive blessing to society would\nshe have proved! Such, however, in two many instances, is the corrupting\ninfluence of large possessions, that it is always questionable, whether in\nthe very great majority of cases an increase of riches would not\ndeteriorate the principle of benevolence; and whether, if placed amidst\nthe splendid scenes of elevated rank, our eyes would not be soon so\ndazzled, as to incapacitate us either for seeing the wants of the poor, or\nthe necessities of the church of Christ.\n\nHow exquisite and how enviable must have been the feelings of this pious\nwoman, when she cast her last two mites into the treasury! What a noble\ngenerosity! what disinterested zeal! She could not delay a moment to\ninquire respecting the means of her future subsistence, or the comfort of\nthe present day; the impulse was too powerful to be resisted, and was\namply recompensed by an instantaneous enhancement of her happiness.\n\nThis example is highly honorable to the female sex. It is not the language\nof flattery, but of truth, to say that they are distinguished by acute\nsensibility, quick sympathy, and persevering patience in doing good. They\nare naturally compassionate, and have the best opportunities of gratifying\na charitable disposition. From constitution they are more susceptible,\nfrom habit more considerate, and from character more prompt than the other\nsex in promoting benevolent purposes. They generally require less urging\nto useful measures, and the flame of charity often burns with more\nbrightness and perpetuity in their bosoms.\n\nIn the church of Christ, women have ever been pre-eminent in numbers and in\ncharacter; they have been the first to profess Christ, and the last to\ndishonour him; they have joined the train of his followers, borne the\nreproach of his accusers, sustained the cross of self-denial, and aspired\nto the crown of martyrdom; they are recorded with marked distinction by an\napostolic pen, \"Women received their dead raised to life again, and others\nwere tortured, not accepting deliverance, that they might obtain a better\nresurrection;\"--in a word, whenever they have been required to suffer for\nChrist, they have willingly surrendered life with all its joys; and\nwhenever called to maintain his cause by pecuniary supplies, they have\nbeen found ready, like the poor widow, to give even to their last\n_two mites_.\n\nSome persons will not be liberal, unless they can be praised. They are\nanxious to see their names exciting public attention, and their\nbenefactions proclaimed upon some public list. If you will allow them to\nbe \"seen of men,\" they will reconcile themselves to make some sacrifice\nfor the good of others; and overcome their heartfelt reluctance to give,\nwhen they are assured of being repaid in a proportionate measure of fame.\nAnd thus, in fact, their charity is nothing but a sordid traffic; they\nbarter for renown, and aim to insure the recompense before they hazard the\ngift. But we may be assured, that this is of all speculations the meanest,\nthe most detestable, and ultimately the most ruinous. The poor widow had\nno suspicion of the kind of observance to which she was exposed, and no\nwish to attract attention. She silently dropped her money into the chest,\nand departed. The whole world was, in her estimation, ignorant of the\ndeed; and the whole world could not have bestowed upon her so rich a\ngratification.\n\nPersons of the class alluded to will sometimes admit of concealment. They\nadopt many measures to hide their virtue from the eyes of others; they\nwill by no means court public attention, or allow a formal publication of\ntheir deeds: but if perchance they are whispered abroad, if any\nindiscretion betrays them, if though not _written_, they are _stated_;\nthey are the last persons on earth to feel any offence, and congratulate\nthemselves on having effectually secured the applauses of mankind.\n\n\"Good actions,\" as the admirable Achbishop Leighton remarks, \"cannot well\nbe hid; and it may sometimes be necessary for example and exciting others,\nthat they know of it; but take heed that vanity creep not in under this.\nAnd further than either unavoidable necessity, or some evident further\ngood of thy neighbour carries it, desire to be unknown and unseen in this.\nWhen it must be public, let thy intention be secret; take no delight in\nthe eyes of men on thee; yea, rather count it a pain; and still eye God\nalone, for he eyes thee. And remember it even in public acts of charity,\nand other such like, _he sees in secret_; though the action be no secret,\nthe spring, the source of it, is; and he sees by what weights the\nwheels go, and he still looks upon that, views thy heart, the bidden bent\nand intention of it, which man cannot see. So then, though in some cases\nthou must be seen to do, yet in no case do to be seen: that differs much;\nand where that is, even the other will be as little as it may be.\"\n\nThere are other persons who, though they cannot in all cases be censured\nfor penuriousness, have imbibed a very pernicious error. They plead that\nthey have scarcely sufficient for themselves, that they cannot therefore\nafford to contribute even to a good cause; and that if they were to do any\nthing, it must necessarily be so little as to be useless. What, say they,\ncould our insignificant donations avail in aid of a fund which requires\nthe most liberal and constant supplies? Could our drop of charity\nmaterially increase the tide, or swell the ocean? Would it become us to\ntake from our few necessities, what could not much augment the comforter\nminister to the wants of others? Or does God require that his cause should\nbe sustained by the poor, and the poorest of the poor, when he can command\nthe purses of the opulent, or turn the stones of the desert into gold.\n\nTo this reasoning the instructive history we are considering is a direct\nreply. There were two circumstances in her lot, which not only merited\ncompassion, but would have furnished as strong arguments against her\ncontributing to the treasury as it is perhaps possible to adduce.\n\nShe was in the first place POOR--poor in the extreme; for when she cast in\n\"two mites\" it was \"all her living\" Poverty is helpless. It does not\npossess the means of alleviating its own distresses, much less of\nassisting others to any considerable extent. \"Wealth,\" says Solomon,\n\"maketh many friends, but the poor is separated from his\nneighbour\"--separated by his neighbour's _selfishness_, who is too much\noccupied with his own concerns to cast his eyes beyond the narrow limits\nof personal interest--separated by his neighbour's _insensibility_, whose\nheart is often cold and motionless to pity as the stone which paves his\ndoorway--separated by his neighbor's _avarice_, who idolizes gold, and\ngrasps it with unyielding tenacity--separated by his neighbour's _pride_,\nwho looks with contempt upon his unoffending inferior--separated by his\nneighbour's _servility_, who flatters greatness even by acquiescing in its\nunfounded dislike of the poor--ah! \"the poor is _separated_ from his\nneighbour!\"\n\nYou plead poverty as an excuse for disregarding every claim upon you; but\nare you as destitute as this obscure yet excellent woman, who had but a\nfarthing, and gave it even without solicitation? Be encouraged by\nrecollecting who observes and who can repay you. Indeed the poor of every\nclass were the particular objects of the Saviour's attention during his\nresidence on earth; and he has rendered the tattered garment of poverty\nrespectable by having worn it himself.\n\nThere is one consideration, above all others, which seems to appeal most\nforcibly to the inferior classes of society in behalf especially of the\ncause of Christ, and to urge some, even the smallest donations, to the\n_treasurer_, of the Christian temple, however incapacitated they may be\nfor other benevolent exertions, namely, that _poverty appears to be the\npeculiar object of divine complacency and provision._ It is the common\ncondition of the people of God, who \"hath _chosen_ the poor of this world,\nrich in faith and heirs of the kingdom which he hath promised to them that\nlove him.\" The vale of poverty seems to be the favourite walk of celestial\nmercy. Here she distributes her charities--here she spreads her\ntable--here she sends her ministers of grace. It was here the Saviour\n\"went about doing good.\" The discourses he delivered were adapted to the\npoor--he consulted their capacities, instructed their minds, felt for\ntheir circumstances, and relieved their necessities. Whom others despised\nhe honored--whom others forsook he sought--whom others suffered without a\nsigh to perish, he supplied, and comforted, and saved!\n\nThe Gospel itself was expressly addressed to the poor, and is peculiarly\nsuited to their condition; and the messengers of heaven are directed to go\nout into the highways and hedges to compel men to come in. The promises of\nScripture are peculiarly appropriated to the necessities of the poor. They\nhave no _money_; hence the blessings of the everlasting covenant are\ndescribed as \"wine and milk,\" and are to be procured \"without money and\nwithout price.\" The poor are subject to _fatigue_ through excess of labor;\nhence it is \"the weary and heavy-laden,\" whom Christ invites to \"come to\nhim,\" promising them \"rest.\" The poor, being deprived of those means of\nmental cultivation which the rich enjoy, are usually _ignorant_; hence the\nsource of the Redeemer's grateful appeal to the Father, \"Thou has hid\nthese things from the wise and prudent, and hast revealed them unto\nbabes.\" The poor are the _servants_ of others; hence we read of \"the\nliberty wherewith Christ hath made us free,\" and \"if the Son make you free\nye shall be free indeed.\" The felicities of the invisible state are\nrepresented in terms which form a complete contrast to the present\ncondition of the poor. Are they now the tenants of the lowly cottage? \"In\nmy Father's house are many mansions\"--\"we have a _building of God_, a\nhouse not made with hands, _eternal_ in the heavens.\" Must they now look\non all the fields around them, and sigh to think that they belong to\nanother?' Through the grace of the Gospel they anticipate \"an inheritance\nincorruptible, undefiled, and that fadeth not away.\" Are they now clothed\nin wretched attire?--they may expect to be adorned with \"white robes\" and\n\"a crown of glory.\" Are they now in a state of obscurity--their names\nunknown--their condition mean and despised?--hereafter they shall have a\n\"name better than of sons and daughters;\" they shall \"shine as the\nbrightness of the firmament,\" and \"as the stars, for ever and ever.\" Is\ntheir condition on earth eminently \"the _house of mourning_?\" Do a scanty\nmeal, a starving family, a pining partner, a wasting disease for which\npoverty forbids their procuring the most skilful means, frequently excite\nthe bitter, the burning, the unavailing tear? In heaven \"the days of our\nmourning shall be ended,\" and \"God himself shall wipe away all tears from\nour eyes.\"\n\nHad this poor woman been disposed rather to have evaded the gift to the\ntreasury than to have volunteered so large a donation as that of \"all her\nliving,\" the circumstance of her being A WIDOW would seem to have been a\nsufficient apology. No condition of life can be conceived more wretched. A\nwidow is deprived; \"of the object of tenderest regard, the soother of her\ncares, the defence of her weakness, and the staff of her life.\" She is left\nto bewail in solitude--to suffer alone; or, if her children surround her,\nby tracing in their features the resemblance of her departed husband, she\nperpetually opens afresh the wound that time was kindly healing, and\nblends her fond caresses with tears of unavailing regret. She must now\nsupport herself--and perhaps struggle to supply them, whose childhood both\ndisqualifies them from affording any assistance, and renders the incessant\nvigilance of maternal care essential to their very preservation. If, in\naddition to this, her poverty incapacitates her for resisting the arm of\noppression, or vindicating herself against the unmerited reproaches of the\ncensorious and the impious, her situation is inconceivably deplorable.\nSome part of this description certainly applies, and perhaps all, to the\ncharacter under consideration. She was a poor widow: and yet the miseries\nof her own state did not prevent her casting in a liberal supply, even\n\"all her living,\" into the treasury of God. She trusted for to-morrow to\nthat Providence which had supplied her to-day; a confidence which we\ncannot doubt experienced its appropriate reward.\n\nIn addition to these considerations, and as a reply to the sophisms\nalready adverted to, by which so many in far superior circumstances to\nthis good woman endeavour to fence themselves against the charge of\nilliberality, we remark--\n\n1. It is by no means evident that you have absolutely _nothing_ that can\nbe applied to the purposes of a pious charity. In order to prove this, it\nwould be requisite to show that all your labour is scarcely sufficient to\nprocure your subsistence--a subsistence that does not require or admit the\nsmallest redundancy or the least indulgence. You must prove that you never\npamper one appetite or gratify one lust; and that, in compliance with the\nexhortation of Christ, you \"take no thought for the morrow.\" This is a\ncase of so extreme a nature that its occurrence seems a bare possibility,\nand will not surely exonerate those who, if they are but scantily\nsupplied in comparison with the ample abundance which enriches the\ncondition of others, have nevertheless the means of a sufficient and\nperhaps a comfortable support. From those who possess much, much is\nrequired; and of those who have little _something_--to prove that the\nspirit of benevolence is not extinct, nor the claims of humanity and\nreligion disregarded. You may be unable to pour in gold and silver, but\nsurely you can contribute _two miles_'. It is an excellent piece of\nadvice, \"If thou have but a little, be not afraid to give according to\nthat little; for thou layest up a good treasure for thyself against the\nday of necessity.\"\n\n2. Whatever may be our estimate of the merit or utility of a small\ndonation, the most trifling addition is of some importance. The seed which\nis sown in the field of benevolence will bear some fruit and help to swell\nthe harvest. The immeasurable extent of sand upon the sea-shore is made up\nof grains, and the loftiest mountains are composed of diminutive particles\nof dust. If the millions who are able to contribute their mites could be\ninduced to do so, the treasury would soon be full; but if they withhold\nthem, the uncertain, capricious, and ostentatious, though large\ncontributions of the opulent, may fail to replenish it.\n\n3. The _habit_ of giving, however small the sum, is inconceivably\nbeneficial to the contributor himself. It is an important means of\ncherishing in the breast that divine principle, which without exercise and\nuse would be likely to languish: for whatever sentiments we feel, whatever\ntheories we adopt, and in whatever eloquence of language and warmth of\nspirit we expatiate upon the excellences of liberality, unless we _give_\nto the necessitous ourselves, the heart will become hardened and cold;\nand a _theoretical religion_ can never preserve us from a _real impiety_.\n\n\"The peculiar nature of our religion,\" observes Dr. Barrow, [42]\n\"specially requires it, and the honour thereof exacts it from us; nothing\nbetter suits Christianity, nothing more graces it, than liberality;\nnothing is more inconsistent therewith, or more disparageth it, than being\nmiserable and sordid. A Christian niggard is the veriest nonsense that can\nbe; for what is a Christian? What but a man who adores God alone, who\nloves God above all things, who reposes all his trust and confidence in\nGod? What is he, but one who undertaketh to imitate the most good and\nbountiful God; to follow, as the best pattern of his practice, the most\nbenign and charitable JESUS, the Son of God; to obey the laws of God and\nhis Christ, the sum and substance of which is charity; half whose religion\ndoth consist in loving his neighbour as himself! What is he further, but\none who hath renounced this world, with all the vain pomps and pleasures\nof it; who professes himself in disposition and affection of mind to\nforsake all things for Christ's sake; who pretends little to value,\naffect, or care for any thing under heaven, having all his main\nconcernments and treasures--his heart, his hopes, and his happiness, in\nanother world? Such is a Christian: and what is a niggard? All things\nquite contrary. One whose practice manifestly shows him another thing\nbesides and before God; to love mammon above God, and more to confide in\nit than in him; one who bears small goodwill, kindness, or pity towards\nhis brother; who is little affected or concerned with things future or\ncelestial; whose mind and heart are rivetted to this world; whose hopes\nand happiness are settled here below; whose soul is deeply immersed and\nburied in earth; one who, according to constant habit, notoriously\nbreaketh the two great heads of Christian duty, '_loving God with\nall his heart, and his neighbour as himself_. It is, therefore, by comparing\nthose things very plain, that we pretend to reconcile gross contradictions\nand inconsistences, if we profess ourselves to be Christians and are\nilliberal. It is indeed the special grace and glory of our religion, that\nit consisteth not in barren speculations, or empty formalities, or forward\nprofessions; not in fancying curiously, or speaking zealously, or looking\ndemurely; but in really producing sensible fruits of goodness, in doing\n(as St. Paul signifies) _things good and profitable, unto men_.\"\n\nThe story of the poor widow is eminently calculated to inspire gratitude\nin the hearts of those who are mercifully exempted from the wretchedness\nof such extreme poverty, which exposes to the temptation of repining at\nthe dispensations of Heaven, and of pursuing improper measures for\nobtaining relief. Nor is its least evil that of cherishing an envious\nspirit towards those who are in superior circumstances. From the abodes of\npenury and want it is indeed a pleasing fact that Divine Grace has chosen\nits objects, and from lowly vales and humble cottages elevated them to\nthrones of immortality. We hear apostles saying, \"Silver and gold have we\nnone;\" and Bartimeus, brought into the train of disciples from \"the\nhighway-side,\" where he was \"blind\" and \"begging.\" And though it is a\ndelightful consideration, that religion Can alleviate the rigours of want,\nand infuse sweetness into the bitterest waters of sorrow; yet poverty,\nwith its concomitant evils, is an affliction from which, in its extreme\nform, we may pray to be relieved. Though in the strictest sense, the\nChristian, like the apostle, while \"having nothing,\" may yet be said to\n\"possess all things;\" yet that degree of necessity which arises from\nextreme poverty is far from being desirable either for the body or\nthe soul.\n\nIn the most destitute circumstances, however, the promises of our Father\nin heaven, and the examples which we find upon sacred record, are\nencouraging. \"I have never seen the righteous forsaken, nor his seed\nbegging bread\"--\"He causeth the grass to grow for the cattle, and herb for\nthe service of man: that he may bring forth food out of the earth; and\nwine that maketh glad the heart of man, and oil to make his face to shine,\nand bread which strengtheneth man's heart.\" Of Zion it is asserted, \"I\nwill abundantly bless her provision; I will satisfy her poor with bread:\"\nand \"He that walketh righteously, and speaketh uprightly; he that\ndespiseth the gain of oppressions, that shaketh his hands from holding of\nbribery, that stoppeth his ears from hearing of blood, and shutteth his\neyes from seeing evil; he shall dwell on high: his place of defence shall\nbe the munitions of rocks: bread shall be given him; his waters shall\nbe sure.\"\n\nRemember the interpositions of God to supply the necessities of the\ndestitute. Go to _Egypt_ and _Canaan_, and trace the wonderful\nappointments of that providence which supplied the famished household of\nJacob! Go into the wilderness of _Sin_, and behold an extraordinary kind\nof dew covering the camp of Israel and sparkling in the morning sun, in\nfulfilment of the prediction, \"I will rain bread from heaven for you!\"\nObserve the famished prophet at \"the brook Cherith, that is before\nJordan,\" and see the ravens of heaven descending with bread and flesh to\nsupply Elijah! Follow Jesus into a desert place, where five thousand\nweary, wayworn strangers, besides women and children, are fed by his\nliberal hand and his miraculous power! \"Behold the fowls of the air; for\nthey sow not, neither do they reap, nor gather into barns; yet your\nheavenly Father feedeth them. Are ye not much better than they? Which of\nyou by taking thought can add one cubit unto his stature? and why take, ye\nthought for raiment? Consider the lilies of the field how they grow; they\ntoil not, neither do they spin: and yet I say unto you, that even Solomon\nin all his glory was not arrayed like one of these. Wherefore, if God so\nclothe the grass of the field, which to-day is, and to-morrow is cast into\nthe oven, shall he not much more clothe you, O ye of little faith?\nTherefore take no thought, saying, What shall we eat? or What shall we\ndrink? or Wherewithal shall we he clothed? (For after all these things do\nthe Gentiles seek:) for your heavenly Father knoweth that ye have need of\nall these things.\"\n\nO, how sweetly does that spirit rest which reclines upon the lap of\nprovidence, and feeds contentedly on \"daily bread!\" The storms may rise\nand the winds may blow--the clamours of human competition may fill the\nair; but nothing can disturb his repose. \"Thou wilt keep him in perfect\npeace, whose mind is stayed on thee: because he trusteth in thee.\" When\nSolomon was about to ascend his throne, how earnestly did he implore\nsuperior wisdom, and how readily leave the disposal of earthly good to his\nGod and Father! And what was the consequence? \"God said unto him, Because\nthou hast asked this thing, and hast not asked for thyself long life;\nneither hast asked riches for thyself, nor hast asked the life of thine\nenemies; but hast asked for thyself understanding to discern judgment;\nbehold, I have done according to thy Words: lo, I have given thee a wise\nand an understanding heart; so that there was none like thee before,\nneither after thee shall any arise like unto thee. And I have also given\nthee that which thou hast not asked, both riches and honour: so that\nthere shall not be any among the kings like unto thee all thy days.\"\n\nFinally, let us deduce motives for consolation under the pressure of\nsorrow, and for the limitation of our wishes to the necessary subsistence\nof life, from \"a greater than Solomon.\" Who was it that stooped to a\nmanger and a cross? Who fasted forty days and forty nights in the desert,\nrefusing to employ his power in furnishing a miraculous table? Who had not\n\"where to lay his head?\" Who lived on the scanty fare of a small purse in\ncommon with the family of his disciples? Who withdrew from the\nentertainments of Jerusalem to the humble cottage of Mary and Martha,\ncheerfully subsisting on the most homely and casual provision?--HE, who\nhas taught us to limit our desires of temporal good within the narrow\ncircle of _one short_ request--\"GIVE US THIS DAY OUR DAILY BREAD.\"\n\n\n\nSapphira.\n\nChapter IX.\n\n\n\n  Mixed Constitution of the Church of Christ--benevolent Spirit of the\n  primitive Believers at Jerusalem--Anxiety of Ananias and Sapphira to\n  appear as zealous and liberal as others--Ananias repairs to the Apostles\n  to deposit the price of his Possessions--is detected in Deception and\n  dies--similar Deceit and Death of Sapphira--Nature and Progress of\n  Apostasy--peculiar Guilt of Sapphira--Agency of Satan distinctly\n  marked--diabolical influence ascertained--consolatory Sentiments\n  suggested to Christians.\n\n\n\"The kingdom of heaven is likened unto a man which sowed good seed in his\nfield: but while men slept, his enemy came and sowed tares among the\nwheat, and went his way. But when the blade was sprung up, and brought\nforth fruit, then appeared the tares also. So the servants of the\nhouseholder came and said unto him, Sir, didst thou not sow good seed in\nthy field? from whence then hath it tares? He said unto them, An enemy\nhath done this.... The field is the world; the good seed are the children\nof the kingdom; but the tares are the children of the wicked one; the\nenemy that sowed them is the devil.\"\n\nThis parable, so descriptive of the mixed constitution of the church of\nChrist, from the primitive times down to the present age, is strikingly\nexemplified in the history of Ananias and Sapphira. These were some of the\nfirst tares that appeared in the apostolic field of labour; and we should\nfeel grateful that their names and characters are transmitted to us upon\nwhom the ends of the world are come, for the purpose of salutary warning.\nTheir singular atrocity was but a more full development of the very same\nevil principles that exist in embryo in the hearts of mankind in general;\nand their signal and immediate punishment, which was some deviation from\nthe more ordinary methods of Providence, which permits the tares and the\nwheat to grow together till the harvest or \"end of the world,\" was, under\nall the circumstances, a necessary expression of divine displeasure.\n\nDuring the first age of Christianity, when it was propagated by apostles\nand their holy coadjutors, and when Jesus Christ, having so recently\ndeparted from the world, had left an unusual glow of ardor and affection\nin their minds, it seems natural to anticipate not only extensive success\nin the establishment of Christian churches, but a peculiar purity in the\nsentiments and conduct of their members. And where shall we find such\nunion, such fervour, such simplicity, such energy, as prevailed in that\ngolden age? Persecution separated them indeed, but could not dissolve\ntheir attachment either to the cause or to each other; it could not\nextinguish their ever-burning zeal. But in vain should we hope for\nperfection even in the purest societies on earth. If a Judas insinuated\nhimself amongst the apostles during the personal residence of Christ on\nearth, and under his immediate eye, it is not surprising that an Ananias\nand a Sapphira intruded into the earliest and best of his churches; nor\nshould it prove unduly discouraging to his ministers or people at any\nperiod, when they witness similar instances of deceit and impiety. The\nmore valuable the coin, the greater is the reason to apprehend its being\ncounterfeited; and the more excellent religion appears, and the more\nhighly it is esteemed, the greater will be the probable number of\nhypocritical professors.\n\nThe history of these two offenders is intimately blended. Their sin and\npunishment were similar; but there, were some circumstances connected with\nthe transaction which exhibit the guilt of Sapphira in characters of more\nconspicuous enormity. While reviewing the inspired narrative, let us not\ncherish the feeling of Hazael, who indignantly demanded of the prophet,\n\"Is thy servant a dog, that he should do this!\" but, deeply aware of our\ninward propensities and our moral dangers, let us unite fervent prayer\nwith sleepless circumspection, \"lest we enter into temptation.\"\n\nThe church at Jerusalem possessed one peculiarity, resulting from the\nremarkable exercise of a pure, exalted, disinterested benevolence. Rising\nsuperior to every selfish interest, and, in the spirit of unbounded love\nand liberality, concurring in every measure that was devised to promote\nthe general good; \"as many as were possessors of lands or houses, sold\nthem, and brought the prices of the things that were sold, and laid them\ndown at the apostles' feet; and distribution was made to every man\naccording as he had need.\" The great proportion of converts were probably\nindigent, for in no age have \"the mighty and the noble\" been attracted by\nthe unostentatious simplicity of the religion of Jesus; but some were\npersons of property. They had lands and houses, with which, however, they\nwillingly parted to supply the necessities of their poorer\nfellow-Christians. This was a generosity which could not fail of exciting\nthe admiration of the whole society, and of acquiring for them\nconsiderable influence. While the apostles approved their\ndisinterestedness, the widows, the orphans, and the indigent of every\nclass, would pour their best benedictions upon their heads, and look up lo\nthem as the ministering angels of Providence. Too often, indeed, the\nsupplies of benevolence are received with a coldness which is truly\nrepulsive, and which bespeaks a secret conviction in the minds of the\nwretched, that they have a right to expect, and that the opulent are bound\nto bestow them; but these were _Christian poor_, and were influenced, we\nshould hope, by a gratitude which such benefactions were calculated to\ninspire. At the same time, even the unthankfulness of the recipient ought\nnot to shut up our \"bowels of compassion.\"\n\nAnanias and Sapphira were anxious, amidst such fine specimens of\ndisinterested goodness, not to appear backward. They might be conscious\nthat the respectability of their situation, and the zeal of their\nprofession, excited expectations amongst the other disciples; and though\nthey were certainly under no obligation to practise this profuse charity,\nthey seemed unwilling to lose the opportunity of enhancing their fame: We\nmay justly suspect, that a long struggle was maintained between the love\nof money and the love of applause. They consulted together;--they were\nanxious to devise an expedient by which they might gratify their vanity,\nand yet retain at least the principal part of their property. Ambition and\navarice were to be alike gratified, but they were to contrive the\nconcealment of their hypocrisy. With this view, they agreed upon a course\nof meanness and dissimulation, which involved the most tragical\nconsequences. Ananias seems to have proposed, and Sapphira to have\nabetted, the transaction. With her consent, which he chose to obtain, and\nwhich might have been legally necessary, their estate was sold; and _part_\nonly of the purchase-money was laid at the apostles' feet, as if it were\nthe whole, and as if Christian charity had dictated this liberal\ndistribution of it.\n\nHypocrites, we perceive, are frequently very much influenced by example\nand popular applause. How many ostentatious charities may be traced to\nthis polluted source! It is not to do good, to assist the needy, to\npromote the cause of Jesus Christ; but to escape censure, or to purchase\nrenown, that men often unite in pious contributions. They will slot be\noutshone by others, or submit to the dishonor of being reputed niggardly\nand ungenerous. But however such persons abound in _visible_ acts of\nbenevolence, their charity does not resemble the subterraneous rivulet,\nthat revives the drooping flower, and refreshes the languishing herb,\nwherever it directs its _secret_ and _silent_ course.\n\nWhat a fine opportunity was afforded on this occasion to Sapphira, for\nfulfilling the high but difficult duties of her situation! How would she\nhave immortalized her name, had she suggested proper advice to her\nhusband, and acted with an upright firmness herself! If, instead of\ncoinciding with his impious plan, she had objected to the proposal, and\nwarned him of the probable consequences of his dissimulation, a strong\nremonstrance from so dear a relative might have produced the happiest\neffect upon his mind; and had he still persisted, would at least have\nvindicated her refusal. Wives are indeed required to \"submit to their\nhusbands,\" but there are cases in which resistance is a virtue of the\nnoblest class. If, transgressing the proper bounds of civil dominion, he\nattempts to lord it over her conscience, and urges, however\nauthoritatively, her concurrence in iniquity, she must steadfastly oppose\ntemptation. However painful the contest, it is honourable. It will be\nowned in heaven as a war of duty and necessity.\n\nIn some cases, the woman proves the first instigator to evil, or the prime\ncoadjutor in mischief; but, in others, her sentiments may be sought with\nadvantage. A wise man will seldom engage in an affair of considerable\nimportance without soliciting advice, for \"in the multitude of counsellors\nthere 5s safety;\" but who so naturally expects, or who so much deserves to\nbe consulted, as the wife of the bosom? Her opinion is likely to be the\nmost disinterested and the most affectionate of any that can be obtained;\nand if we could obtain a faithful history of domestic life, it would\nappear that a consultation so natural and proper, has often proved the\nmeans of guiding in perplexity and rescuing from error.\n\nIn the full confidence that their scheme had been concerted with the\nutmost privacy, Ananias, after the sale of his possessions, hastened to\ndeposit a part of the price in the hands of the apostles. He, no doubt,\nexpected to be welcomed in the warmest terms of commendation. With what\nastonishment and horror, therefore, must be have heard the terrible appeal\nof Peter, \"Why bath Satan filled thine heart to lie to the Holy Ghost, and\nto keep back part of the price of the land? Whiles it remained, was it not\nthine own? and after it was sold, was it not in thine own power? Why hast\nthou conceived this thing in thine heart? Thou hast not lied unto men, but\nunto God!\" Instantaneous as the lightning of heaven, Almighty vengeance\ndescended upon the unhappy criminal, and withered him in a moment.\n\"Ananias hearing these words, fell down and gave up the ghost; and great\nfear came on all them that heard these things.\" He was immediately buried,\nand about three hours afterward, his wife, totally unacquainted with the\nmelancholy fate of her infatuated husband, and glowing with expectation of\nsharing the praises which the assembled disciples, as she supposed, were\nbestowing upon their generosity, presented herself to the apostles. Peter\nimmediately demanded an explicit answer to the question, whether the sum\nwhich Ananias had subscribed were the real purchase-money of their estate?\nTo this she deliberately replied in the affirmative. \"How is it,\" said\nPeter, excited to holy indignation, \"how is it that ye have agreed\ntogether to tempt the Spirit of the Lord? Behold, the feet of them which\nhave buried thy husband are at the door, and shall carry thee out.\"\nImmediately, to the universal astonishment and terror of all the\nspectators, \"she fell down at his feet and yielded up the ghost; and the\nyoung men came in and found her dead, and carrying her forth, buried her\nby her husband.\"\n\nThe apostle, by representing the atrocious sin of these offenders as\n\"lying unto God,\" and \"tempting the Spirit of the Lord,\" intended to\nintimate that as the ambassadors of heaven, and endowed with miraculous\npowers and discernment, they who attempted to deceive them, virtually\noffered an insult to that Holy Spirit that resided in them. They were his\nrepresentatives and agents, acting by his authority and under his\ninfluence. God was present with the apostles in a manner totally different\nfrom the mode of his manifestation to any other persons; and in attempting\nto deceive them, they virtually denied the agency of the Omniscient\nSpirit, in communicating to them a capacity to discern the inmost motives\nof the mind.\n\nIt is not with a view to extenuate the guilt of Ananias or Sapphira, but\nmerely to detect character and illustrate the progress of sin, that we\nsuggest the probability that when they first determined upon the sale of\ntheir estate, it might be under the impulse of a momentary benevolence,\nand that the device of retaining a part of the price was a subsequent\nconsideration. Hypocrites are not profoundly acquainted with their own\nhearts, or with all the secret operations of a spirit of self-delusion. A\nsinner does not always, nor perhaps often, imagine the extreme lengths of\nimpiety to which one erroneous step may ultimately conduct him. If he\ncould be brought to see at the period of first indulgence the odious\noutline, not to say the finished picture, of his _future self_, he would\nstart with instinctive horror, and blush with unutterable confusion.\nSecret wickedness is frequently long concealed from all but the eyes of\nGod, by a religious deportment. It remains buried deep in the recesses of\nthe soul till occasion exhibits it, as the needle continues at rest till\nthe magnetic influence approaches. Hence the church of Christ is sometimes\nastonished and alarmed by the misconduct of a character in whom, perhaps,\nit had reposed the utmost confidence, or placed the warmest affection; and\nwhich, though immediately produced by some sudden temptation, was really\nthe result, the natural, easy, and almost necessary result of a previous\ncourse of secret iniquity. The train had been long preparing, but it\nrequired some kindling touch to produce the explosion.\n\nThe progress to apostacy is, indeed, usually gradual, though rapid,\nresembling the irresistible haste of persons travelling down a precipitous\npath, or the descent of a heavy body towards the earth, whose velocity is\naccelerated in proportion as it approaches its destination. The first\ncompliance with temptation is accompanied with misgivings--trembling--\nrestlessness--the very thought of sin is admitted with difficulty, and the\ndetermination to practise it, is formed amidst a thousand relentings and\nprickings of conscience. Still the mind lingers with the object--still the\nfancy plays about the forbidden fruit, till the hand is stretched forth to\ngather it--an increased appetite is superinduced, accompanied with a\ndiminished resolution. How many youthful persons, deterred for a time by a\nreligious education and sedate habits, have paused--and paused--and paused\non the brink of danger; like C\u00e6sar ere he crossed the Rubicon; their\npassions and their conscience have held a warm debate--till induced in\nsome fatal hour of illusion to comply, they have progressively advanced\nto a state of confirmation in guilt, and have made a covenant with hell!\n\nThe character of Sapphira seems marked with even a deeper stain of guilt\nthan that of her husband. She had more time for reflection, and received a\nsalutary premonition by the question of Peter. Not to advert to the period\nin which she might probably be left alone during the various transactions\nof the sale of the estate, three hours elapsed between the infliction of\njudgment upon Ananias, and her coming to the apostolic assembly. If her\nconcurrence in this base action had resulted in any degree from mistake,\nfrom momentary illusion, or from mere persuasion, she had time to correct\nher error by immediate repentance: or if she had hitherto sinned with\ndeliberation, it was a time in which conscience might hive been heard, and\nthe wretched backslider have yet been reclaimed. This was the golden\nmoment, the period of long-suffering and mercy, the \"accepted time!\"\nRepentance was not yet too late--return to reason and duty was not even\nnow impossible--she might still have retracted her steps, though her\nworthless husband had suffered for his iniquity, and had passed the\nboundaries of time, the sacred enclosure, the hallowed ground where\ncelestial mercy dispenses her pardons. Every thing was favourable to\npenitence. She was alone, and solitude has sometimes shaken the purpose of\nthe sinner, and opened his eyes to an awful perception of the\natrociousness of guilt. But Sapphira was \"hardened through the\ndeceitfulness of sin.\" Long since she had dismissed every compunctious\nfeeling, and was hurried on to perdition by the fiends of avarice and\nvanity, to whom she had resigned the dominion of her soul. The inquiry of\nPeter, pointed and abrupt--\"Tell me whether ye sold the land for so much?\"\nWould have startled an ordinary transgressor, and produced those\nsensations of shame and confusion which a consciousness of detection is\ncalculated to excite--O, if she had even then trembled, confessed her\niniquity, and sought forgiveness through the blood which cleanseth from\nall sin, who will affirm that she could not have obtained mercy, and\nperhaps escaped both temporal and eternal punishment! But she was\nobdurate. The falsehood which Ananias had _acted_, she deliberately\n_affirmed_, and justice instantly dismissed her to the society of her\nkindred transgressor in a state of condemnation. Here, then, we read in\ncharacters too legible to be mistaken, that \"it is a fearful thing to fall\ninto the hands of the living God.\"\n\nIf we pursue this subject, it will conduct us far beyond the sight of mere\ntemporal punishment. Sin not only incurs present misery, but has opened\nthe gates of despair, and kindled inextinguishable flames. That wrath\nwhich must have inevitably consumed the whole of Adam's posterity, but for\nthe Redeemer's interposition, will rage forever against the impenitent and\nthe apostate. \"Thine hand shall find out all thine enemies; thy right hand\nshall find out those that hate thee. Thou shall make them as a fiery oven\nin the time of thine anger; the Lord shall swallow them up in his wrath,\nand the fire shall devour them.\" \"Upon the wicked he shall rain snares,\nfire and brimstone, and a horrible tempest; this shall be the portion of\ntheir cup.\"\n\nIt is surely wonderful to holy angels, that by persevering acts of impiety\nand rebellion, men should voluntarily reduce themselves to a state in\nwhich it \"had been good for them if they had never been born.\" Can there\nbe a more important gift than life, or a more valuable quality attached to\nit than immortality? Yet apostates, by their degeneracy, convert this\ngreatest of blessings into a curse--this noblest good into an infinite\nevil. \"As righteousness tendeth to life, so he that pursueth evil,\npursueth it to his own death.\" Who can paint the horror of that moment,\nwhen the final, the irrevocable sentence will be passed upon a guilty\nrace--when INFINITE LOVE will denounce INFINITE WO--when every word\nproceeding from the mouth of eternal justice will prove a poisoned arrow,\nstruck into the destiny of transgressors--when that face which has always\nilluminated the regions of glory with smiles of ineffable grace, will\ngather blackness and look despair! O what a crush!--what a ruin!--what a\nwreck!--How many human temples, defiled by intolerable abominations, will\nin a moment fall into the gulf of perdition to supply its everlasting\nfires!--What lightnings will accompany the \"thunder of his power!\"--What\nfervid heat will melt these elements--what terror shake the lowest abyss\nof hell! O, could we descend to the regions of despair, whence \"the smoke\nof their torment ascendeth up forever and ever;\" or, transported on a\nseraph's wing, rise to listen only for a single moment, to those rapturous\nsounds which warble from immortal harps, and bespeak infinite\nfelicity--with what feelings should we return to this probationary state!\nHow should we be alarmed and allured--terrified and enraptured--deterred\nby \"sights of wo,\" excited by scenes of glory! but, \"if we hear not Moses\nand the prophets,\" Christ and the apostles: if \"God who at sundry times,\nand in divers manners spake in times past unto the fathers by the\nprophets, hath in these last days spoken unto us by his Son,\" to no\npurpose: \"neither should we be persuaded though one rose from the dead.\"\n\nThis dreadful history ought not to excite despondency in trembling saints.\nMinisterial anxieties are principally excited by a presumptuous state of\nmind. It is not the timid, the diffident, the cautious, that awaken\napprehensions, but the forward, the fearless, the bold. That solicitude\nwhich agitates the pious mind, is an effectual antidote against the evil\nit dreads, while that confidence which possesses the hypocrite, prevents\nthe good it anticipates. The one obtains through fear, the other loses\nthrough presumption. The one is victorious, by maintaining a constant\npetty warfare with all his corruptions; the other is over-thrown through\nrushing fearlessly forward, and falling into the ambuscade which Satan has\nprepared for him. Hypocrisy is contriving, full of artifice, and\narrogant--sincerity is quite the reverse, aiming to be right--fearing\nmistake--avoiding even trifling deviations and slight compliances--\n\"sitting at the feet of Jesus\"--\"clothed with humility,\"--and in a \"right\nmind!\"\n\nLet us adore the grace which has hitherto prevented our falling, and\nhumbly depend upon it for future preservation. Conscious of our infantine\nweakness, let us lean upon the arm of Omnipotence. Under the conduct of\nhim who directed the march of ancient Israel by the pillar of cloud by day\nand of fire by night, wo may hope to be upheld, protected, and guided in\nour journey to Canaan. Hail, happy hour, which shall put us in possession\nof our rest! Hail, celestial morning, whose bright beams shall disperse\nthe shadows of death, and diffuse the splendours of immortal day upon our\ninheritance!\n\nIn the account of the crime by which Ananias and Sapphira have acquired\nsuch an awful celebrity, the agency of SATAN is distinctly marked--\"Why,\"\nsaid Peter, hath _Satan_ filled thine heart?--This a subject so seldom\ntreated, and yet of such great importance, that it seems proper to avail\nourselves of this statement, in order to examine it with some attention,\nand to suggest some consolatory reflections to the timid Christian.\n\nThe earliest mention we have of Satanic influence is at the fall. Assuming\nthe body of a serpent, this evil spirit attacked the first woman and\nseduced her into a transgression which \"brought death into the world, and\nall our wo.\" If Satan were permitted to practise his detestable\nmachinations in the earthly paradise, who will presume to say that it is\nimprobable he may yet be able to tempt man in the wilderness? He knew the\nposition of human affairs, he manifested extraordinary skill in the\nadaptation of the means which he employed to promote his purposes, and in\nthe incidental conversation, which he contrived with our first parent; and\nalthough Christians have run into great extremes in their estimate of his\npowers, he unquestionably possesses superior knowledge and capacity. His\ntalents like those of other wicked beings, are probably not impaired by\nhis fall, but even sharpened and invigorated by malignant practice. In the\naspect of this creation, and in the character of a degenerate world, we\nmay perceive the infernal fiend. We may see his dark hand in the strifes\nof society, supplying the burning fuel to intemperate passions and\ndiscordant societies. We may mark his detestable footsteps in the field of\ndeath, staining provinces with blood, where human brothers are polluted\nwith the guilty spirit of assassination, and sacrifice to the glory of\nwar, the hopes of nations, the comforts of life, and the earthly existence\nof infuriated millions, unprepared to enter an eternal state. In these\nmighty tempests and desolating whirlwinds, we may hear the hissing breath\nof his malice, and the yell of his infernal joy. If he seduced our parent\nin innocency, is it incredible he should seduce her race in their\napostasy? if he were the chief agent in the _first_ of sins, is it\nimprobable that he should instigate other crimes peculiarly connected with\nhuman misery and degradation?\n\nScripture, which we take as the \"lamp to our feet, and light to our\npath,\" represents _delusion_ as the appropriate work of the arch-fiend. It\nis not for us to inquire by what means he operates upon the mind, because\nwe know so little of the economy of the spiritual world, of the manner in\nwhich spirit can operate on spirit, and consequently of the nature of that\ninfluence which superior beings are capable of exercising upon others in\nthis world, that we could at best only make a vague conjecture. It is\nsufficient for all moral purposes to ascertain the fact, that such an\ninfluence is possible to evil spirits, and permitted by Providence, that\nit forms a part of the trial of good men in this state of existence, and\noften tends to accelerate the too rapid progress of human impiety.\n\nSatan then is possessed of great subtlety, and addicted to _wiles,\nsnares_, and _devices_, for the purpose of deluding mankind. He is thus\ndescribed by Christ: \"He was a murderer from the beginning, and abode not\nin the _truth_, because there is no _truth_ in him. When he speaketh a\n_lie_, he speaketh of his own; for he is a _liar_, and the father of it.\"\nPeter, in addressing Ananias said, \"Why hath _Satan_ filled thine heart to\n_lie_ to the Holy Ghost?\" \"We are not ignorant,\" says the same apostle,\n\"of Satan's _devices_.\" \"If our Gospel be hid, it is hid to them that are\nlost: in whom the god of this world _hath blinded the minds_ of them which\nbelieve not, lest the light of the glorious Gospel of Christ, who is the\nimage of God, should shine unto them.\"\n\n\"I fear, lest by any means, as the serpent _beguiled_ Eve through his\nsubtlety, so your minds should be corrupted from the simplicity that is in\nChrist.\" In speaking of the deceptive practices of false apostles, he thus\nalludes to infernal power--\"No marvel; for Satan himself is transformed\ninto an angel of light.\" And in writing to the Ephesians, Paul exhorts--\"\nPut on the whole armour of God, that ye may be able to stand against the\n_wiles_ of the devil.\" Antichrist is described by a similar allusion:\n\"Even him, whose coming is after the working of Satan, with all power, and\nsigns, and _lying wonders_, and with all _deceivableness_ of\nunrighteousness.\" \"And I saw an angel come down from heaven, having the\nkey of the bottomless pit, and a great chain in his hand. And he laid hold\non the dragon, that old serpent, which is the devil, and Satan, and bound\nhim a thousand years, and cast him into the bottomless pit, and shut him\nup, and set a seal upon him, that he should _deceive_ the nations no more,\ntill the thousand years should be fulfilled; and after that he must be\nloosed a little season.\"\n\nSatan doubtless attacks mankind by diversified modes of operation, and\ndeceives them on various occasions and by different means. In the\nparabolical representations of our Lord, he is described as \"_sowing\ntares_ in the field,\" and as \"coming immediately\" where the _word is\nsown_, \"to take away the word that was sown in their hearts.\" This is\nindeed a _figurative_ statement, but nevertheless descriptive of a fact.\nThe essence of the representation is _real_, though decked out in the\nattractive garb of imagery, to win attention and to excite inquiry. To\nsuppose otherwise in this or in other cases, would be to reduce Scripture\nto the standard of Tales for Children, or Arabian Nights' Entertainments.\nWhat, then, is the truth intended to be conveyed here? It is that Satan\npossesses some mode of access to the human mind, that he is peculiarly\nattentive to the impression which the ministry of the word is producing,\nand that he uses his utmost skill to neutralize its effect: probably, by\ntempting the hearer to doubt its truth, to dispute its importance, or to\ndefer immediate regard to its holy requisitions. And in the human heart\nthere is such an ample supply of materials upon which to work--such a\ntendency to evil--such depravity of spirit--such corruption of\nnature--such love of the world--such enmity against God, that he soon\nsucceeds in erecting an edifice of delusory hope, in which the deluded\nsoul takes shelter from the sharp-pointed arrows of ministerial fidelity\nand scriptural appeal.\n\n\"Your adversary the devil,\" is represented as walking \"about, seeking whom\nhe may devour;\" which intimates the _settled enmity_ of this spirit. He is\nyour _adversary_--at once the most malignant, most subtle, most invisible,\nand often least suspected of all others. This passage describes his\n_powerful superiority_; he is a _roaring lion_--remarkable for fury,\nstrength, and zeal. It represents his _incessant activity, secrecy, and\nwatchfulness_; \"he _walketh about_.\" It proclaims his _destructive\npurpose_--\"to _devour_.\" He is not, it seems, confined to place, but fixed\nin torment, and destined in all ages to suffer a perpetual aggravation of\nhis misery, in consequence of the increase of his guilt, and the frequent\ndiscomfiture of his devices.\n\nThe severest contests of the Christian are with this adversary, who, being\npossessed of insinuating subtlety, powerful resources, constant vigilance,\ndistinguished sagacity, and invisible means of operation, combined with\ninfernal malignity, must be acknowledged to be a most formidable foe. It\nis both needless and unscriptural to assign ubiquity to Satan, but by\nhimself and his emissaries he undoubtedly possesses a very extensive range\nin this lower world, and his favourite employment is to cherish the\nrebellious principle, to perpetuate the backsliding character, and thus to\nform the finished apostate. He observes with a vigilant inspection every\ntree planted in the garden of the Lord, and provided there be no real\nfruits of righteousness, he is not displeased at the leaves of\nprofession. He knows this will never prevent the decree, \"Cut it down, why\ncumbereth it the ground?\"\n\nPregnant with horrors as this subject appears to be, the Scriptures supply\ntwo most desirable sources of consolation, with the mention of which I\nshall hasten to conclude it.\n\n1. While considering the terrific facts of the existence and works of the\ndevil, recollect the _limitation of his agency_. If no kind of restraint\nwere imposed upon his efforts, if his untractable malice were allowed to\nact with all its diabolical force, and were absolutely under no\nrestrictions, the idea of his being and of his malignity would be\nunutterably appalling: but the giant foe is held in the mighty grasp of\nOmnipotence. His power is only permitted to operate to a certain extent,\nand under the regulations of certain laws ordained by the eternal mind. He\nwho says to the raging ocean, \"Here shall thy proud waves be stayed,\"\nassigns the sphere of infernal influence, and places impassable barriers\nof a moral nature to his further encroachment. Evil of every description,\nand evil beings of every order, are under divine superintendence and\ncontrol. The lion is chained--the dragon cannot add one cubit to his\nstature--a point to his tongue--or a drop to his venom. The serpent may\nhiss, but he cannot devour.\n\nThe influence of Satan resembles every other test that Divine Wisdom sees\nfit to apply to human character. It is probationary. The people of God are\nput to the proof, and their principles subjected to fiery trials. But gold\nwill endure the furnace, and real piety will \"resist the devil, and he\nwill flee.\" He could tempt the Son of God, and he can torment his\nfollowers; but he possesses no compulsory power. His attacks can never be\nsuccessful, unless _we_ give them efficacy by our criminal negligence and\ncompliance.\n\nNor is it just to suppose, as many good people do to their inexpressible\nbut useless alarm, that every individual is under his constant power, or\nevery moment exposed to his incessant attacks. This would be to assign him\na degree of omnipresence wholly incompatible with his nature and the\neconomy of providence. Like other evil beings he _walketh about_. His\nmovements may be more rapid as a spirit, and his capacities more extended\nand certainly his malignity more violent, than those of other wicked\nbeings; still he is hut a creature--he has his appointed sphere of\nexertion--his capacities are finite--and he is observed by the unsleeping\neye of God. He may prowl around the sheepfold of Christ, but the guard is\ntoo strong for him; and if he seize, or attempt the feeblest of the flock,\nOmnipotence will ultimately rescue the prey from the hand of the terrible.\n\n2. Let us realize with holy satisfaction the _destruction of Satanic\npower_. \"For this purpose the Son of God was manifested, that he might\ndestroy the works of the devil.\" The apostle John, in his Revelation,\ndescribes \"the devil\" as \"cast into the lake of fire and brimstone, where\nthe beast and the false prophet are, and shall be tormented day and night\nforever and ever.\"\n\nIn conceiving of the destruction of this hateful dominion, we may realize\nit as _certain_. Although the issue of the war between good and evil,\nChrist and Belial, heaven and hell, be deferred to a distant age, it is\nnot doubtful or precarious. It is ever present in the eye of God, and\nforms a part of that irresistible destiny which infernal power cannot\navert. There is no escape from the chains of darkness which Omnipotence\nwill finally rivet on; and this irreversible doom of fallen spirits is\nessential to the final arrangements of that wonderful period, which will\ndevelope \"the consummation of all things.\"\n\nIt is the glory of the religion of Christ, that none of its promises or\nplans are precarious. The hopes of Christians cannot be lost in the crush\nof nature or the wreck of the world; and the condemnation of impenitent\nsinners and of Satan cannot be averted by any mistake of evidence, by any\nconfusion, of multitude, or by any unevenness of balance in the scales of\njustice in the day of judgment.\n\nThe destruction of Satan and his power may be considered as _gradual_ in\nthe mode of its accomplishment. The whole system of revealed truth, from\nthe period of the first prediction, points to this predestined end; and\nthe whole scheme of Providence, including the rise and fall of empires,\nthe work of Christ, and all the events of time through successive\ngenerations, respects this mighty and this marvellous result--a result\nconnected so essentially with the glory of God, the honour of Christ, and\nthe felicity of a redeemed universe.\n\n\"For this purpose the Son of God was manifested that he might destroy the\nworks of the devil.\" But it was not deemed fit to do it at once, and at a\nsingle blow; if it had, he who commanded the boisterous winds and the\nraging seas, and they were still--he who expelled demons at a word, and\ncured diseases by a touch--he whose creative energy restored lost limbs to\nthe victims of misery--who reanimated the dead and the putrifying, and\nremanded their spirits from an invisible state--could have withered at a\ntouch the power of hell, crushed in a moment the throne of diabolical\nauthority, and bound the dragon himself in his eternal chain. But the\nwisdom of God, which at first permitted evil to stain his moral creation,\ndesigns to admit the reign or influence of Satan for an appointed period,\nand to overturn his dominion by a gradual establishment of truth and\nrighteousness in the earth. The great adversary was smitten by his hand\nwhen the first promise of salvation was given to our race; the stroke was\nrepeated, in successive predictions to Abraham, Isaac, and Jacob; and the\ndeath-blow inflicted when the expiring Redeemer exclaimed on the cross,\n\"_It is finished_!\" Still, like a dying monster, who raves amidst his\nagonies, and terrifies spectators by his terrific aspect and more terrific\nefforts, and destroys or mangles all who venture within the reach of his\narm, Satan still rages and raves--sometimes languishing into comparative\ninaction, at other times breathing out threatening and slaughter against\nthe church of God--still conscious that his power is declining, and that\nthe whole system of providence is preparing for his final overthrow.\n\nThis overthrow will be _complete_. He will never more ascend from his\nconfinement, to fill the earth with plagues or the church of Christ with\nterror. The \"new heaven and earth wherein dwelleth righteousness,\" will\nnever be exposed to his awful revisitings--the contest will have for ever\nended--the struggle eternally ceased; and the harps of angels, with the\nholy hymnings of ten thousand times ten thousand before the throne--\n\n  \"Blest voices, uttering praise!\"\n\nwill proclaim the full, the final, the everlasting victory. And in the\nheavenly city \"there shall be no more curse; but the throne of God and of\nthe Lamb shall be in it; and his servants shall serve him: and they shall\nsee his face; and his name shall be in their foreheads. And there shall be\nno night there; and they need no candle, neither light of the sun; for the\nLord God giveth them light: and they shall reign for ever and ever.\" (See\nAPPENDIX.)\n\n\n\nDorcas.\n\nChapter X.\n\n\n\n  Joppa illustrious on many accounts, particularly as the residence of\n  Dorcas--she was a Disciple of Christ--Faith described as the Principle\n  of Discipleship--the inspired Testimony to the Character of Dorcas--she\n  was probably a Widow or an aged Maiden--Remarks on the Reproaches\n  commonly cast upon the latter Class of Women--Dorcas exhibited as a\n  Pattern of liberality, being prompt in the Relief she afforded--her\n  Charities abundant--and personally bestowed--Observations on the\n  Propriety of visiting the Poor--the Charities of Dorcas often free and\n  unsolicited--wise and conducted upon a Plan--the Pretences of the\n  uncharitable stated and confuted--Riches only valuable as they are used\n  in bountiful Distribution.\n\nSeven of the most celebrated cities of antiquity (Smyrna, Rhodes,\nColophon, Salamis, Chios, Argos, and Athens) are said to have disputed the\nglory of having given birth to Homer; and it must be admitted that places\nand families acquire an importance from their connection with names which\nappear conspicuous on the page of history, and have been praised by the\nunited voices of successive generations. We cannot hear, without an\ninstinctive glow, of the cities of Rome, Athens, Sparta, Syracuse, and\nothers which respectively produced a C\u00e6sar, a Demosthenes, a Lycurgus,\nand an Archimedes; of the islands of Samos and \u00c6gina, whence emanated the\nresplendent genius of a Pythagoras and a Plato; of the villages of Alopece\nand Andes, immortalized as having produced a Socrates and a Virgil.\n\nBut let not the enchanting annals of Roman literature or Grecian wisdom\ndetach our minds from the nobler records of inspiration, or diminish the\nconviction which religion must ever inspire, that the birth place of\nbenevolence and piety is more illustrious than the birthplace of genius\nand philosophy. On this principle we look with admiration upon the town of\nJoppa, which, if it cannot boast a prodigy of valour, talent, or learning,\nis nevertheless conspicuous as the residence of one \"of whom the world was\nnot worthy.\" She was not, indeed, rich in wealth, but in good works. She\nwas not a conqueror of nations or a distributor of crowns, but a giver of\nalms. She had no name on earth beyond the limits of a small Christian\nchurch, but her record was on high, and her memorial has not perished\nwith her.\n\nJoppa was the nearest seaport to Jerusalem on the Mediterranean. It was\nsituated in the tribe of Dan in a fine plain, and has acquired the modern\nname of Jaffa. This place is frequently mentioned in Scripture. The\nmaterials for the construction of Solomon's temple were sent thither in\nfloats, by Hiram, the king of Tyre, whence they were easily conveyed by\nland to Jerusalem. Jonah, in his flight from the presence of the Lord,\nembarked at this port, and gave occasion to the mythological fable of\nAndromeda. Here the apostle Peter enjoyed that remarkable vision, in which\nhe saw heaven opened, and a great sheet descending to the earth, which\nseemed to contain every variety of beasts, and creeping things, and fowls\nof the air; intimating to him the abolition of the Mosaic law, and the\nremoval of those distinctions which had so long separated the Jews and the\nGentiles. It is probable Philip preached the Gospel here in his progress\nthrough various cities to Cesarea; but the history of Dorcas, or, as she\nwas originally called in the Syriac dialect, Tabitha, has given it\npeculiar prominence in the sacred page.\n\nThe memorial of this excellent woman is short, but replete with\ninstruction. Her character is sketched at a stroke, and by the\nintroduction of an incident as full of significance and interest as can\nwell be imagined. Dropping those minute details and accidental\ncircumstances which are not necessary to character, and which the New\nTestament so seldom mentions, the most instructive part of her story is\npreserved and set in the most brilliant point of light.\n\nShe is simply announced, in the first place, as \"a certain disciple,\" or\none that embraced the faith of Christ, and professed it by baptism and a\npublic union with his church. Whatever might be her situation in other\nrespects was of little consequence; this was her best, her most\nsubstantial distinction. It invested her with a real glory, which however\noverlooked by those who are chiefly attracted by exterior splendour,\nsurpassed every vain and glittering honour of the world. It raised her to\nthe dignity of a name in the volume of inspiration, and the unfading\ndistinction of a place in the annals of eternity.\n\nHow poor and how perishable is human fame; and yet with what eagerness is\nit universally sought! What is it but like a bubble, excited by some\naccidental cause, to sparkle for a moment on the stream of passing ages,\nand then to disappear for ever! And yet the love of fame has been called,\nand perhaps with propriety, the ruling passion; for so much does it blend\nitself with human motives, that there are comparatively few of our\nactions, at least such as are visible to the public eye, which may not be\ntraced to this feeling, or which do not receive a tone from its influence.\n\nBut how shall we describe that faith which is often mentioned in the New\nTestament, which so marked the character of Dorcas, and which, perhaps,\nmay not be inaptly called the _principle_ of discipleship?\n\nThis term is of various import, and of very extensive application in\nScripture. It signifies belief, and refers to testimony either human or\ndivine; but is restricted in its evangelical use to the latter. Revelation\nin general is the object of faith: and those invisible realities which it\ndiscloses to the mental eye are seen with equal distinctness, and believed\nwith equal conviction, as if they were capable, from possessing some\nmaterial quality, of impressing the corporeal senses. Faith glorifies its\ngreat Object and Author by paying an implicit deference to his authority.\nIt asks no other bond than his promise, no other evidence or attestation\nthan his veracity. It not only ranges through worlds which mortal eye\ncould never explore, but which human reason could never discover: and as\nby transgression man has fallen under the dominion of his senses, it\ndelivers its happy possessor from this state of degradation and\nwretchedness.\n\nBut though this be a general signification of the word, its more precise\nand appropriate use in the Gospel is expressed by the phrase, \"believing\nthat Jesus is the Christ, the Son of God.\" Here the general and the\nparticular use are necessarily blended. Faith is belief--but belief in\n\"the truth as it is in Jesus.\" To believe, in the ordinary sense, is to\nadmit a fact, to assent to the statement of an accredited or respectable\nwitness; to believe in Jesus as the Son of God, is to acknowledge his\nreal character, to perceive his true dignity, to view and to love him,\nnot only as distinguished by perfect excellence; but as specifically the\nSaviour of lost sinners; for \"whosoever believeth that Jesus is the\nChrist, is born of God.\" Faith comprehends what he is, contemplates him in\nall his glorious offices, and from the manger of meanness traces him to\nthe throne of power, relying upon what he has suffered and said as the\ninfallible pledge of what he will accomplish. It is not only well\ninformed, but humble. It resided in his heart who exclaimed, \"Lord, save\nme!\" It dictated his language who cried out, \"Lord, remember me when thou\ncomest into thy kingdom.\" It gave efficacy to the prayer of that humble\npetitioner who said, \"Speak the word only, and my servant shall be\nhealed.\" It is pleasing to God, essential to salvation, and his own gift:\nfor \"Enoch had this testimony, that he pleased God\"--\"a man is justified\nby faith\"--and \"by grace ye are saved through faith, and that not of\nyourselves, it is the gift of God.\"\n\nFaith is not dormant, but active and operative. It resembles good seed\nsown in the cultivated soil, which expands, and grows, and produces fruit.\nThis holy vegetation exists in very different degrees of vigour, according\nto the diversities of Christian character, but it is apparent in all--the\nmark of true religion, the pleasing verdant hue that covers the whole\nsurface of the spiritual creation. We cannot point to every pious person\nas a Dorcas, who presents a singular fertility of some of the noblest\ngraces; but of all it may be said, \"the root of the matter is found in\nthem,\" and \"their root shall not be rottenness, nor their blossom go up\nas dust.\"\n\nIt is the nature of genuine faith to stimulate to the most laborious\nduties, to sustain amidst the most poignant sufferings, to produce the\ngreatest purity of character, to communicate the noblest kind of happiness\nof which a creature in the present state can be susceptible, to nerve the\nfeeblest arm with strength, to give the dullest eye perception, above all,\nto \"work by _love_.\" For these reasons, and because of its transforming\ninfluence, we denominated it the principle of discipleship. It operates by\nlove to its object and to all its subjects, as well as to the divine\ncommandments in general; and influences its possessor to practise\nuniversal philanthropy. To the latter our particular attention is now\ndirected by the example of Dorcas; but it must not be forgotten, that\nthough the particular specimen of her excellence be taken from the common\noffices of kindness and the act of almsgiving, the existence and\nproportionate vigour of the great principle from which her minor charities\nresulted must be presupposed, as by observing the fertility of a branch,\nor the verdure of a twig, or even the greenness of a leaf, we infer the\ngrowth of the tree, its root, its stem, and all its various ramifications.\nWhile we contemplate this flourishing plant of grace, we know that it was\ndeeply \"rooted and grounded\" in faith.\n\nThe inspired testimony is as follows: \"This woman was full of good works\nand alms-deeds, which she did.\" Amongst other acts of beneficence, she was\naccustomed to make \"coats and garments\" for \"the widows.\" Her own\ncircumstances are not specified. If she were _poor_, as the mass of\nChristian converts in the apostolic times appears to have been, her\nreadiness in furnishing these supplies was admirable indeed. As Paul\ntestified of the Macedonian believers, she contributed to the utmost, yea,\nand beyond her power: nor are these solitary instances of persons\nwillingly impoverishing themselves in obedience to the fine impulse of a\npious sympathy. While others have calculated, they have acted, incapable\nof a cold arithmetic and a measured benevolence. If Dorcas were _rich_,\nshe is perhaps entitled to a still higher commendation. So many are the\nobstructions which \"great possessions\" cast in the way of charity, so many\ntemptations to a lavish expenditure, beset the opulent, and to support\nthis, on the other hand, to a parsimonious, _saving_ habit; so easy is it\nto frame excuses, and by trifling precautions to escape importunity, or at\nonce to silent it; that it may well excite both wonder and delight to find\ncharity associated with splendour. It is surprising, however, and no less\ndeplorable than surprising, that persons of this class will not consider\nfor a moment, how easily, with how few sacrifices even of time or money,\nthey might be extensively useful. A single drop of supply from their\nreplenished cup of worldly prosperity, would often make \"the widow's heart\nsing for joy,\" and prove a healing cordial to the sufferings of perishing\nhumanity. A slight taxation upon even acknowledged superfluity, would in\nsome cases produce an ample revenue for many indigent families, although\nreligion claims on their behalf more than a scanty and unwilling pittance;\nfor \"he which soweth sparingly shall reap also sparingly; and he which\nsoweth bountifully, shall reap also bountifully. Every man according as he\npurposeth in his heart, _so let him give_; not grudgingly or of necessity,\nfor God loveth a cheerful giver.\"\n\nFrom the sacred narrative, we are led to infer that Dorcas was either a\nwidow herself, possessed perhaps of a moderate competence, a state which\nseems of all others the most favourable to a benevolent disposition; or\none of the class of females, sometimes designated by the reproachful\nepithet of _old maids_. And having introduced the term, it may not be\nimproper to make a short digression upon this subject.\n\nIt cannot be doubted that a life of celibacy is unnatural, and contrary to\nthe general appointment of Infinite Wisdom; consequently, a voluntary\nseclusion of this kind from the duties of our proper sphere as social\nbeings, unless the case be very remarkable, and the counteracting\nobligation singularly clear, must deserve censure. By this conduct\nwhatever important results are connected with the marriage union by the\nlaw of Providence, are deliberately opposed, and the principle is no less\nsinful than it is pernicious. But the case of determined celibacy is far\nless common among females than with the other sex, and where it does\nexist, is usually attended with less evil effects upon the good\nof society.\n\nIn respect to the two most frequent occasions of continuing single, among\nwomen of piety, the one demands admiration, the other pity; but neither\ncan, without a total dereliction of all reason and propriety, excite\nridicule. The first which has been made, is that of a voluntary\nresignation of the pleasures and solicitudes of matrimony, for the sake of\nmore extensive usefulness, and at the call of duty. Such is the case of\nwomen who deem themselves required, or are considered by others as\nremarkably qualified for foreign and missionary service in the cause of\nGod, or who, from the high tone of their irreligious feeling, have\nascended to an unusual degree of spiritual elevation of character, and\nwhether called to labour abroad or at home, are desirous of an entire and\nincessant self-devotement to Jesus Christ. These instances are indeed rare,\nand can scarcely be estimated by ordinary rules, but they were not\nunprecedented in the primitive age of Christianity. Dorcas might possibly\nbe a woman of this extraordinary character. Her works were at least worthy\nof one who was thus bearing the cross, for \"the kingdom of\nheaven's sake.\"\n\nThe second class of aged single females presents a subject for\ncompassionate sympathy. They are not solitaries by choice, but necessity:\nand whoever sports with their destiny, betrays a cruel, if not a wicked\nmind. They have already been the prey of disappointments the most\nagonizing to the mind; let them not be the objects of unmeaning contempt\nor impious sarcasm. There was a time when the morning of life rose upon\nthem in all its enchantment and beauty. Every thing around them smiled,\nand their yet unwithered hopes were alive to every delightful impression.\nWho knows but the object of their tenderest earthly affection was severed\nfrom them by death, whose murderous instrument inflicted an incurable\nwound? Who can say, but that the very sex which dares to load them with\ncontumely for their solitary condition, was, by its base flatteries and\ndelusive promises, the very occasion of their unhappiness? Who can deny,\nbut that religion itself might have been honoured by their noble heroism,\nin refusing the solicitations of some, who, although distinguished for\nmany accomplishments, possessions, and connexions, were either enemies to\nthe Gospel or indifferent about it? They trembled, perhaps, to please\ntheir taste, and \"lose their own souls.\"\n\nNameless and numberless may be the occasion of an involuntary, and\ntherefore justifiable celibacy. Besides, how has this condition been\nimproved! How have some of these venerable women gone about doing good!\nWhat a wise and holy improvement have they made of the dispensations of\nprovidence! Their very disappointments have become the means of increased\nzeal in the best of causes, and given an impulse to their activity. They\nhave arisen from the golden dreams of pleasure and promotion, to the\ndignity of the saint indeed. Their temporal sorrows have awakened their\nspiritual energies. They have lost the blessings of a family, but have\nfrom that moment adopted, under that sacred name, the whole community of\nmankind. Let ridicule be abashed before the majesty of such characters!\n\nThe excellent woman in question seems to have partaken much of the spirit\nwhich pervaded the church at Jerusalem in these times of primitive\nsimplicity and zeal, when all temporal considerations appear to have been\noverwhelmed by the hope of eternal blessedness. \"And the multitude of them\nthat believed were of one heart and of one soul; neither said any of them\nthat aught of the things which be possessed was his own; but they had all\nthings in common.... Neither was there any among them that lacked; for as\nmany as were possessors of lands or houses, sold them, and brought the\nprices of the things that were sold, and laid them down at the apostles'\nfeet; and distribution was made unto every man, according as he had need.\"\n\nAlthough this community of goods is not to be regarded as an absolute\nprecedent for our imitation, considering that it is impracticable in all\ncases, was chiefly restricted to one Christian society in a very peculiar\nsituation, and is never enjoined upon others; yet, no duty is more\nexpressly commanded, or more solemnly inculcated in Scripture, than that\nof liberality to the poor. In the enactments of Moses it is vigorously\nenforced, it is urged by the prophets and apostles; and represented by\nChrist himself as an evidence of the highest perfection of character; \"If\nthou wilt be perfect, go and sell that thou hast, and give to the poor.\"\nIn those passages where a summary of religion is presented by an\nenumeration of its most important points, this virtue is distinctly\nmentioned. It is stated as an invariable characteristic of the most\neminent saints, as Abraham, Job, and others; it is often called\n_righteousness_, is represented as a fulfilment of the divine law, or the\nbest expression of our love to God; and while tremendous judgments are\nthreatened to those who disregard this sacred duty, the most ample rewards\nare promised to the pious benefactors of mankind. \"Blessed,\" said Christ,\n\"are the merciful, for they shall obtain mercy.\" \"To do good and\ncommunicate forget not, for with such sacrifices God is well pleased.\"\nSuch persons are described as \"making themselves bags which wax not old, a\ntreasure in the heavens that faileth not\"--as \"making themselves friends\nof the mammon of unrighteousness, that when they fail, they may he\nreceived into everlasting habitations\"--and as \"laying up in store for\nthemselves a good foundation against the time to come, that they may lay\nhold on eternal life.\" The equitable decisions of the last day are to be\nfounded upon a reference to these principles, as the basis of that\nsentence which will irreversibly fix our destinies. \"When the Son of man\nshall come in his glory, and all the holy angels with him, then shall he\nsit upon the throne of his glory: And before him shall be gathered all\nnations: and he shall separate them one from another, as a shepherd\ndivideth his sheep from the goats: And he shall set the sheep on his right\nhand, but the goats on the left. Then shall the King say unto them on his\nright hand, Come, ye blessed of my Father, inherit the kingdom prepared\nfor you from the foundation of the world. For I was an hungered, and ye\ngave me meat: I was thirsty, and ye gave me drink; I was a stranger, and\nye took me in: naked, and ye clothed me: I was sick, and ye visited me: I\nwas in prison, and ye came unto me. Then shall the righteous answer him,\nsaying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and\ngave thee drink? When saw we thee a stranger, and took thee in? or naked,\nand clothed thee? Or when saw we thee sick, or in prison, and came unto\nthee? And the King shall answer and say unto them, Verily I say unto you,\nInasmuch as ye have done it unto one of the least of these my brethren, ye\nhave done it unto me. Then shall he say also unto them on the left hand,\nDepart from me, ye cursed, into everlasting fire, prepared for the devil\nand his angels: For I was an hungered, and ye gave me no meat: I was\nthirsty, and ye gave me no drink: I was a stranger, and ye took me not in:\nnaked, and ye clothed me not: sick, and in prison, and ye visited me not.\nThen shall they also answer him, saying, Lord, when saw we thee an\nhungered, or athirst, or a stranger, or naked, or sick, or in prison, and\ndid not minister unto thee? Then shall he answer them, saying, Verily I\nsay unto you, Inasmuch as ye did it not to one of the least of these, ye\ndid it not to me. And these shall go away into everlasting punishment: but\nthe righteousness into life eternal.\"\n\nThe history of Dorcas is very instructive as to the genuine character of\ncharity, and the best mode of distribution. It teaches us not only to\ncultivate this heavenly temper, but in what manner it may become most\nuseful. We have here, indeed, a fine and finished picture; and we cannot\ndo better than study it closely, and copy it with all possible accuracy.\n\nThis venerable woman was _prompt_ and _undelaying_ in the relief she\nafforded to the necessitous. She was not all promise and all tardiness,\nquick to feel but slow to succour. It is not uncommon for the most\nparsimonious persons to be liberal in good words, and to superadd the pang\nof disappointment to the already almost insupportable sufferings of the\ndestitute. What is the language of commiseration unaccompanied with\nsubstantial assistance, but a drop of burning caustic poured into the\nwounded heart, instead of a healing cordial? To listen to the tale of wo,\nand to solicit by apparent kindness its minute and tragical details, only\nto mock expectation by professed incapacity, is the very perfection of\ncruelty, the forfeiture of a solemn pledge which is given in the very\nassumption of a listening attitude, and highly dishonourable; for we have\nno right to know the history of distress, if we feel indisposed to relieve\nit. \"If a brother or sister be naked, and destitute of daily food, and one\nof you say unto them, Depart in peace, be ye warmed and filled,\nnotwithstanding ye give them not those things which are needful to the\nbody; what doth it profit?\"\n\nThere is a posthumous charity which often purchases to the dispenser\nconsiderable reputation when he little deserves it, and which is utterly\nvain to him who is inevitably beyond the reach of human applause or\ncensure. If the charity of Dorcas had been of this questionable nature, we\nshould not have read of the widows that stood Weeping by her death-bed,\nand exhibiting the various articles of clothing she made \"_while she was\nwith them_.\" Assured that life was the proper time of action, and that\nopportunities of usefulness could never be recalled, she \"did with her\nmight whatever her hands found to do.\" It is deplorable to see the numbers\nwho, while possessing ample means and rich opportunities of feeding the\nhungry, clothing the naked, and visiting the sick, consume their lives in\nforming their plans, or proclaiming their intentions. They are indeed\ngreat benefactors in their _wills_, and with unsparing liberality\ndistribute their wealth, when they can no longer keep it. They were\nbountiful, only because they were mortal; and notwithstanding the\nmisplaced commendations of their survivors, bestow reluctantly what death\nextorts. Dorcas was \"full of good works and alms-deeds which she DID.\" A\nperson, with whom the writer is acquainted, had specified a large sum in\nhis will to be appropriated to the purpose of erecting convenient\nalms-houses for the poor; but bethinking himself of the possibility that\nhis life might be extended to a distant period, and that in the meantime\nthe poor would continue to buffer, and many of them perish without the\nprojected aid, he became the instant executor of his own will, and lived\nfor years to be a gratified witness of that comfort which must otherwise\nhave been so long delayed. It is descriptive of the \"good man,\" that \"he\nHATH dispersed, he HATH given to the poor.\"\n\nAnother feature in the beautiful portrait of female excellence before us,\nis the _abundance and variety of her charities_. Dorcas is represented as.\n\"_full_ of good works and alms-deeds?\" and though I the coats and garments\nwhich she gave to the widows are only mentioned, they are to be considered\nas one specimen only of a very extended system of benevolence. She was\nneither capricious, nor merely occasional in her bounty; but \"glorified\nthe Father, by bearing _much_ fruit.\"\n\nSome persons are the mere creatures of impulse. When affected by any\nviolently exciting cause, they start into momentary vigour, and by a kind\nof convulsive effort resist the inwrought habit of their minds, but\ninstantly relapse into greater insensibility. If a necessitous case be\npresented to their attention under deeply afflicting circumstances, with\npowerful recommendations, especially from those whom they are solicitous\nof pleasing, or with whom they expect to be enrolled in the popular and\nwidely circulated list of donations, they may at times he found\n\"_willing_ to communicate,\" but even then never attain the noble\npre-eminence of \"_a cheerful_ giver.\" It would have pleased them, however,\nto have remained unasked; and if by any petty artifice they could have\nevaded the application, they would most readily have adopted it, provided\nthey could have saved their reputation as well as their pence.\n\nYou may sometimes meet with persons who are indeed charitable, but their\ncharity is sectarian. They do good within certain limits, but never take a\nwider range; and if they do not \"forbid\" others, who \"follow not with\nthem,\" they afford no encouragement to their exertions. They have chosen a\nparticular spot to cultivate, and beyond the encircling fence which\nbigotry has marked out, they cannot he persuaded to impart even a drop of\nrefreshing supply. What they do seems, in some measure, an apology for\nwhat they omit; but what they omit detracts from the value of what they\ndo. They are not \"FULL of good works.\"\n\nOthers have certain stated charities; and though they have passed the\nnarrow boundary of party prejudice, have made no provision in their plans\nfor cases of singular and sudden calamity. Their charity walks in\nparticular districts, and cannot go a step out of the beaten track. They\nhave allotted a certain portion of their income to the regular calls of\nnecessity, which cannot be exceeded, and have a specified circle of\nobjects which cannot be changed; and, if one may judge by their\ncomparative callousness to all other claims, it would be natural to infer\nthat they had taken a certain _quantum sufficit_ from their stock of\nsensibility, which bore an invariable proportion to their calculations. In\nvain you plead for the most urgent distress, in vain you solicit the\nsmallest contribution; they have no sympathies left; and, beyond u certain\nsphere, they are relentless, impenetrable, and cruel.\n\nIn proportion as charity is methodical, it is apt to become cold; and\nthough we cannot plead for that diffusiveness which is bounded by no\nprescribed limits, regulated by no order, or influenced by no preferences,\nyet care should be taken lest it suffer by restriction. If this holy fire\nbe too much confined, it will be in danger of extinction.\n\nAnother and a pleasing peculiarity in the benevolence of Dorcas, is, that,\nso far as appears from her brief history, her benefactions were\n_personally bestowed_. She is represented as _making_ the garments given\nto the poor widows herself; and doubtless to ascertain what they wanted,\nand the proportion of their respective necessities, she was in the habit\nof visiting their habitations, for the purposes of inquiry and inspection.\nThese visits, besides, would afford favourable opportunities for pious\nconversation. How often she wept over their sorrows--what words of peace\nand consolation she uttered--what salutary instructions she\ncommunicated--what fervent petitions she uttered, cannot indeed now be\nascertained; but there is a book which has recorded them in imperishable\ncharacters, and a day approaching when they shall be disclosed and\nrewarded. \"For we must all appear before the judgment-seat of Christ, that\nevery one may receive the things done in his body, according to that he\nhath done, whether it be good or bad.\"\n\nIt would be easy to specify many reasons why the charitable should _visit_\nthe poor. Independently of the inferiority of the impression which is\nproduced on the mind by the mere recital of the sufferings of others, it\nis scarcely possible to obtain correct information respecting their actual\nand diversified necessities, without repairing to their cottages. The most\nfaithful narrator will not deem it necessary or proper to enter into\ncertain particulars, which the vigilant eye of sympathizing benevolence\nwould at once discover, and the heart of pity must deeply feel. Owing to\nthe different effects which the same distress produces on persons whose\nnatural constitutions are dissimilar, it may often happen that the most\nafflicting part of their condition is overlooked; and the prompt\nassistance which would otherwise be afforded, is lost through some\nomission or unintentional misstatement. \"To visit the fatherless and the\nwidows in their affliction,\" is no less represented by an apostle as\nconstituting the best exemplification of \"pure religion,\" than \"to keep\nhimself unspotted from the world;\" and in the transactions of the final\njudgment, the supreme Arbiter is described as noticing with peculiar\napprobation, as even making the very determining point of his people's\ncharacter and destiny, their _visiting_ the sick and those in a state of\nimprisonment, in order to supply them with the necessaries or comforts of\nexistence.\n\nLadies are respectfully urged to these labours of love, from the\nconsideration that they possess the most leisure and the best\nopportunities of doing them. It would prove a wise and pleasurable mode of\nemploying some of the intervals of domestic engagement, and furnish both\nuseful and interesting subjects of reflection to fill up the vacuities of\nthought. But if the multiplicity of their concerns furnish some plausible\nexcuse for, at least, a less constant and busy attention to the wants of\npoverty; single ladies, on whom the cares of a family have not yet\ndevolved, should feel it their duty, and will ever find it their\nprivilege, to be thus devoted to the cause of suffering humanity. Their\ntime is their own, their property at their command. They are responsible\nalone to God and their own consciences; and by these services to the\ncommunity are every day and hour giving a practical and unanswerable reply\nto the scoffings of an illiberal world. How much better are these visits\nof mercy than visits of ceremony, in which useless hours are squandered\naway amidst the butterflies of fashion, insufferable fatigue is sustained,\nscandal circulated, and religion outraged! Sweet and refreshing is the\nsleep of active benevolence: it knows no tossings, is visited by no bitter\ncompunctions or terrific visions; it is cradled in innocence, lulled to\nrest by the music of gratitude, and guarded by the sleepless eye of\nProvidence.\n\nThe habit of visiting the abodes of misery is an important means of\nimproving our sympathies. They will become less sickly and less\ncapricious. Those who have only wept over fictitious sorrow, will learn to\nshed tears of real feeling at the sight of real grief; and will gradually\nassociate the idea of doing good with the strong emotions of a genuine\nliberality. It is of importance for our own sakes, as well as for the\nwelfare of others, that sentiments of this kind should fill the mind, and\nthat the fine edge of sensibility should never be blunted. Some, it is\ntrue, are very little solicitous for the improvement of any of their\nfaculties; but let them remember that the faculty which is not improved,\nusually and almost necessarily suffers deterioration; and that he who does\nnot warm and expand into benevolence, is likely to contract into\ncontemptible selfishness.\n\nMere pecuniary aid, or indeed any other form of donation, is after all a\ncheap description of charity. The most avaricious persons may sometimes.\nresort to annual or other stated contributions, as expedients to save\ntrouble and to pacify conscience; and while we duly appreciate this\nperiodical goodness, it is insufficient as the basis of a claim to\nphilanthropy of spirit. How many in the carpeted walks of wealth will\nreadily purchase, by this means, an exemption from the inconvenience of\nsoiling their shoes, or hurting their delicacy, by going to witness scenes\nof real distress.\n\nLadies of opulence or of leisure should reflect further, that in paying an\noccasional visit to the dwellings of poverty and suffering, they are not\nonly likely to discover many cases of silent, unobtrusive wretchedness,\nwhich but for their personal inquiries and researches might sink into the\ngrave without the smallest relief, while clamorous wo sometimes gains the\near of the most thoughtless passenger, but they become the means of\nimparting a twofold blessing. In addition to what they give, the sense of\ntheir sympathy enhances the favour, and it is received with double\npleasure. Man is possessed of a social principle, which operates with\npeculiar energy in cases of affliction. As a consciousness of neglect\nexcites disgust and resentment, so a conviction of being the object of\nsolicitude and sympathy produces the most grateful emotions. It may,\ntherefore be safely asserted, that a donation to the poor, when\n_personally_ bestowed by the donor, is, in consequence of the effect\nproduced on the _mind_ of the sufferer, of incalculably greater importance\nand use than the same or even a superior sum contributed by the cold\nagency of some unfeeling distributor. Besides, a charitable soul has a\nperpetual feast. Who can remain an unaffected spectator of the tearful\neye--the speaking look--the thankful smile? The very silence which an\noverwhelming sense of kindness imposes, is more delightful to a benevolent\nspirit than dainties to the taste or music to the ear.\n\nIn dispensing charity, many valuable acquisitions may be gained. It is, in\nfact, a profitable service; and he makes an excellent exchange indeed,\nwho, while bestowing money or goods to assist the poor, obtains\nsubstantial instruction. Here then, in the meanest hovel, in the most\nshattered and weather-beaten shed, amidst cries of distress and sights of\nsorrow, the wisest may gain knowledge. What a lesson of gratitude is\ntaught in every scene and circumstance! Who maketh thee to differ from\nanother in point of temporal possession, mental superiority, or religious\ndistinction? What hast thou, that thou hast not _received_? That humble\ncottager is human, like thyself! That nest of callowness and weakness\ncontains the same species with thyself, on whom Providence has bestowed\nwings to soar to heights of prosperity and enjoyment. Thou art descended\nfrom the same common Father, and art heir of the same common dust! Thy\nlife is no less precarious, if it be less wretched, than that which\nanimates a meaner clay, and breathes in a less decorated exterior! If the\none be porcelain, and the other earthen ware, both are brittle! \"God hath\nmade of one blood all nations of men.\" Sometimes a cottage furnishes an\nimpressive lesson respecting the _independence of happiness upon external\ncircumstances_. It teaches the salutary truth, that it is in the power of\nreligion to impart substantial felicity in every condition, to communicate\nexalted enjoyment, to form an ennobled character in the meanest\nhabitation, and to inspire the sublime sentiment of the poet:\n\n  \"Give what thou wilt, _without_ thee I am poor,\n  And _with_ thee rich, take what thou wilt away.\"\n\n  COWPER.\n\nPoverty has been the lot of the most distinguished of the human species;\nand if ever the vanity of riches, and the incurable emptiness of temporal\nsplendour are felt, surely it must be when visiting the dwellings of the\n_pious_ poor. No riches can inspire their songs of praise, or purchase a\ntitle to their immortal inheritance. No rank or dignity can attract the\neyes of those holy spirits that hover round the spot to which affliction\nhas confined an outcast Lazarus, or kindle such rapturous sensations and\nholy congratulations, as they manifest at the repentance of a sinner.\nPiety hallows the dwelling which it inhabits, and felicitates as well as\nsanctifies the heart, the family, and the city which it pervades. In the\nprimitive ages of Christianity, the disciples of our Lord could see the\nrapacious oppressor seize the last portion of their worldly goods, and\n\"take it joyfully;\" they could \"most gladly glory in their infirmities,\nthat the power of Christ might rest upon them;\" they could hail the\nmartyr's stake, while they anticipated the martyr's crown; and, in the\ndays of Paul and Silas, if there were a spot on earth where celestial joy\ntook up her residence, it was, at least for one happy night, in the very\ndungeon of persecution.\n\nTo return to Dorcas. Her character is so described, as to imply that hers\nwere _free_, and often _unsolicited charities_. She did not indolently\nwait for applications, or contrive a thousand delays, while misery was\npining into the grave; but, like her Divine Master, \"_went about_ doing\ngood.\" She penetrated the obscurest retreats, not waiting to be pressed\nand urged to afford a trifling relief; but her benevolence resembled the\ncourse of the sun, which pours its beneficent radiance upon the earth with\nundistinguishing liberality. It ought not to be forgotten, that\nsometimes minds of the most delicate constitution are involved in all the\nmiseries of poverty, and placed in a situation of all others the most\npainful, that of persons reduced from former competency and comfort. The\nprivations of life are far more sensibly felt by those who have once known\nplenteousness. To them the wind of adversity blows with tenfold keenness,\nand the crust of want seems peculiarly unpalatable. They are reluctant,\nnot to say \"ashamed, to beg.\" The blushes of an instinctive sensibility\nsuffuse their countenances, and petitions for assistance falter on their\ntongues. They have to contend not only with the afflictions of poverty,\nbut with all the timidity which a consciousness of degradation\nsuperinduces. In many cases of this description, persons of eminent worth\nhave been found, who could not overcome their scruples, till absolute want\nforced them abroad to suffer the rebuffs of an unfeeling world, or to gain\nthe scanty pittance which mere importunity extorted from reluctant\nopulence. Dorcas is celebrated for having particularly selected such a\nclass of sufferers. She had sought out the _widows_, who had lost their\ndearest relatives, by whose daily and cheerful labours they were perhaps\nenabled to live in decent sufficiency, or by whose sympathizing tenderness\nthey were at least consoled amidst inevitable sorrows. The weakness of\ntheir sex, or the infirmities of their advanced age, prevented their\ncontending with the storms of life; and, no doubt, many of them surrounded\nby a numerous family, at the decease of the beloved of their hearts, were\nleft to struggle with accumulated difficulties.\n\nWomen on whom Providence has bestowed a sufficiency, might here find ample\nmeans of usefulness among persons of their own sex. A helping hand might\nrescue many a widow from the deep waters of overwhelming grief: a trifling\nsum would in many cases prove an inestimable boon; and a very small\nexpense of time and trouble might produce the most valuable results. A\nwell-constructed system of benevolence resembles a fine adjustment of\nmechanism: by a gentle force or a moderate supply, judiciously applied,\nthe whole machinery is kept in motion, and the greatest burdens\nare removed.\n\nThis leads us to remark another characteristic feature in the charity of\nDorcas. It was _wise_ and _prudential_. She had a _plan_ which was not\nonly unexceptionable, but singularly excellent and worthy of imitation.\nThis consisted in furnishing the poor with substantial assistance, and\nproviding for the proper application of her aid to their real and most\npressing necessities. She made \"coats and garments\" for widows. It is to\nbe feared, that the good intentions of persons charitably disposed are\noften frustrated by the improper manner in which they render assistance to\nthe poor. They fulfil the impulse of a benevolent spirit by sending or\ngiving their money, leaving the mode of its expenditure to their own\njudgment. But it is notorious, that such as are in reduced circumstances,\nand who feel the particular pressure of the moment which they are most\nanxious to relieve, have very little sense of the real value of money and\nof the propriety of providing against the difficulties of futurity. They\ntake the cordial to-day, draining out every drop, forgetting that the\nphial will be empty to-morrow. In consequence of this extreme improvidence\nand inconsideration, the pecuniary help they receive frequently does\nlittle good, and fails of all the purposes which a pious charity intended.\n\nThe depravity of mankind, which must be expected to operate in the poor\nas well as in the rich, is another occasion of the misuse of benevolent\naid. The friendly supply is consumed upon their lusts. Abandoned in\ncharacter and selfish in principle, many heads of poor families addict\nthemselves to bad company, despoiling their families of their earnings and\nof charitable supplies, and stupifying their consciences in the cup of\nintoxication. The discovery of such a misapplication ought not to\nextinguish the feeling of sympathy, but rather excite it afresh; both\nbecause the individuals themselves are to be doubly pitied for their\ndestitution of moral feeling and want of religion, as well as of necessary\nsubsistence, and because their outraged families demand renewed attention.\nIt ought also to render liberal persons particularly watchful of the use\nwhich is made of their benefactions. It should not shut the heart, but\nregulate the course of feeling. The sin of others does not exempt us from\nthe duty of contributing to the alleviation of their miseries, though it\nought to induce us to study the best expedients for counteracting it. It\nis in fact quite as requisite that we should see to the application of\nwhat is given as to give, in all cases where this is possible or\nconvenient. Dorcas appears to have adopted the useful plan of expending\nthe money which she appropriated to the poor widows, _for them_; partly\nbecause she was probably better able to judge of the most useful mode of\nassisting them, and partly because the very same sum would prove doubly\nefficient in consequence of the savings which would acrue from working\nwith her own hands.\n\nThe pretences by which men excuse themselves from giving to the poor are\nstated, and satisfactorily answered, by Dr. Paley, [43] in the following\nwords: \"1. 'That they have nothing to spare,' _i.e._ nothing for which\nthey have not provided some other use: nothing which their plan or\nexpense, together with the savings they have resolved to lay by, will not\nexhaust: never reflecting whether it be in their _power_, or that it is\ntheir _duty_, to retrench their expenses, and contract their plan, 'that\nthey may give to them that need: or rather that this ought to have been\npart of their plan originally.\n\n\"2. 'That they have families of their own, and that charity begins at\nhome.' The extent of this plea will be considered when we come to explain\nthe duty of parents.\"\n\n_N. B._ The explanation is, that the duties of parents comprehend\n\"maintenance, education, and a reasonable provision for the child's\nhappiness in respect to outward condition.... A father of a family is\nbound to adjust his economy with a view to these demands upon his fortune;\nand until a sufficiency for these ends is acquired, or in due time\n_probably_ will be acquired (for in human affairs _probability_ ought to\ncontent us,) frugality and exertions of industry are duties. He is also\njustified in declining expensive liberality: for, to take from those who\nwant, to give to those who want, adds nothing to the stock of public\nhappiness. Thus far, therefore, and no farther, the plea of 'children,' of\n'large families,' charity begins at home,' &c. is an excuse for parsimony,\nand an answer to those who solicit our bounty. Beyond this point, as the\nuse of riches becomes less, the desire of _laying up_ should abate\nproportionably.\n\n\"3. 'That charity does not consist in giving money, but in benevolence,\nphilanthropy, love to all mankind, goodness of heart,' &c. Hear St. James:\n\"If a brother or sister be naked, and destitute of daily food, and one of\nyou say unto them, Depart in peace; be ye warmed and filled;\nnotwithstanding _ye give them not those things which are needful to the\nbody_; what doth it profit?\" James ii. 15, 16.\n\n\"4. 'That giving to the poor is not mentioned in St. Paul's description of\ncharity in the thirteenth chapter of his first epistle to the\nCorinthians.' This is not a description of charity, but of good nature;\nand it is not necessary that every duty be mentioned in every place.\n\n\"5. 'That they pay the poor-rates.' They might as well allege that they\npay their debts: for the poor have the same right to that portion of a\nman's property which the laws assign to them, that the man himself has to\nthe remainder.\n\n\"6. 'That they employ many poor persons:'--for their own sake, not the\npoor's;--otherwise it is a good plea.\n\n\"7. 'That the poor do not suffer so much as we imagine; that education and\nhabit have reconciled them to the evils of their condition, and make them\neasy under it.' Habit can never reconcile human nature to the extremities\nof cold, hunger, and thirst, any more than it can reconcile the hand to\nthe touch of a red hot iron; besides, the question is not, how unhappy any\none is, but how much more happy we can make him.\n\n\"8. 'That these people, give them what you will, will never thank you, or\nthink of you for it.' In the first place, this is not true; in the second\nplace, it was not for the sake of their thanks that you relieved them.\n\n\"9. 'That we are liable to be imposed upon.' If a due inquiry be made, our\nmerit is the same; besides that the distress is generally real, although\nthe cause be untruly stated. \"10. 'That they should apply to their\nparishes.' This is not always practicable: to which we may add, that there\nare many requisites to a comfortable subsistence which parish relief does\nnot supply; and that there are some, who would suffer almost as much from\nreceiving parish relief as by the want of it; and lastly, that there are\nmany modes of charity to which this answer does not relate at all.\n\n\"11. 'That giving money encourages idleness and vagrancy.' This is true\nonly of injudicious and indiscriminate generosity.\n\n\"12. 'That we have too many objects of charity at home, to bestow any\nthing upon strangers; or that there are other charities, which are more\nuseful, or stand in greater need.' The value of this excuse depends\nentirely upon the _fact_, whether we actually relieve those neighbouring\nobjects, and contribute to those other charities.\n\n\"Besides all these excuses, pride, or prudery, or delicacy, or love of\nease, keep one half of the world out of the way of observing what the\nother half suffer.\"\n\nThe sentiments expressed by the profound Dr. Barrow [44] will form an\nappropriate conclusion to the present chapter.\n\n\"If we contemplate our wealth itself, we may therein descry great motives\nto bounty. Thus to employ our riches, is really the best use they are\ncapable of; not only the most innocent, most worthy, most plausible; but\nthe most safe, most pleasant, most advantageous, and consequently in all\nrespects most prudent way of disposing of them. To keep them close,\nwithout using or enjoying them at all, is a most sottish extravagance or a\nstrange kind of madness; a man thence affecting to be rich, quite\nimpoverished himself, dispossesseth himself of all, and alienateth from\nhimself his estate; his gold is no more his than when it was in the\nIndies, or lay hid in the mines; his corn is no more his than if it stood\ngrowing in Arabia or China; he is no more owner of his lands than he is\nmaster of Jerusalem or Grand Cairo; for what difference is there, whether\ndistance of place or baseness of mind sever things from him? whether his\nown heart or another man's hand detain them from his use? whether he hath\nthem not at all, or hath them to no purpose? whether one is a beggar out\nof necessity or choice? is pressed to want, or a volunteer thereto? Such\nan one may fancy himself rich, and others, as wise as himself, may repute\nhim so; but so distracted persons, to themselves and to one another do\nseem great princes, and style themselves such; with as much reason almost\nhe might pretend to be wise or to be good. Riches are [Greek: Chremata] things\nwhose nature consists in usefulness; abstract that, they become nothing,\nthings of no consideration or value; he that hath them is no more\nconcerned in them than he that hath them not. It is the heart, and skill\nto use affluence of things wisely and nobly, which makes it wealth, and\nconstitutes him rich that hath it; otherwise the chests may be crammed,\nand the barns stuffed full, while the man is miserably poor and beggarly;\n'tis in this sense true which the wise man says, '_There is that maketh\nhimself rich, yet hath nothing_'\"\n\n\n\nLydia.\n\nChapter XI.\n\n\n\n  Account of Paul and his Companions meeting with Lydia by the River-side\n  at Philippi--the Impression produced upon her Heart by the Preaching of\n  Paul--Remarks on Conversion as exemplified in the Case of this\n  Disciple--its Seat the Heart--its Accomplishment the Result of divine\n  Agency--the Manner of it noticed--the Effects of a divine Influence upon\n  the human Mind, namely, attention to the Word of God and the Ordinances\n  of the Gospel, and affectionate Regard to the Servants of\n  Christ--Remarks on the Paucity of real Christians--the multiplying Power\n  of Christianity--its present State in Britain--Efforts of the\n  Bible Society.\n\nThe historical part of the New Testament, called the ACTS or THE APOSTLES,\ncontains a faithful record of the early propagation of the Gospel and the\nincessant exertions of the first labourers in the vineyard. They were not\nmen who \"wasted their strength in strenuous idleness,\" or dissipated the\ntime of action in \"laboriously doing nothing;\" but were endowed with\nextraordinary qualifications and an inextinguishable zeal for their novel\nand interesting employment. They reflected the light of the Sun of\nRighteousness upon a dark age, and glowed with the very spirit of their\nascended Lord. Remarkable effects were produced upon the moral world,\nnotwithstanding the counteracting influence of human prejudice and\nopposition; and as they quitted the world, amidst the whirlwinds of\npersecution and in the flames of martyrdom, they dropped from their\nascending chariots the mantle upon their successors in office, who\n\"entered into their labours,\" and continued \"with great power\" to give\n\"witness of the resurrection of the Lord Jesus; and great grace was upon\nthem all.\"\n\nSo wonderful are the appointments of Providence, that we find a youth who\ntook an active part in the murder of the first martyr to the Christian\ncause, and afterward breathed forth an unrelenting hostility against all\nits adherents, selected as the chief instrument of its extension in\nvarious countries. That mighty energy which \"commanded the light to shine\nout of darkness,\" as he was on a persecuting expedition to Damascus,\n\"shined into his heart,\" and by a miraculous interposition not only\nchecked him in his career, but communicated to him \"the light of the\nknowledge of the glory of God in the face of Christ Jesus,\" and turned all\nthe energies of his character into a new and most important course of\nexertion. He became a Christian, a preacher, an apostle, and a missionary\nto the Gentile world: and while by his indefatigable labours he benefitted\nso large a proportion of his contemporaries, by his inspired epistles he\nhas instructed the church 'of God in every succeeding age of the world.\n\nPaul appears to have travelled over a considerable portion of Asia and\npart of Europe. Barnabas, and afterward Silas and Timotheus, accompanied\nhim. In many places he suffered great personal injury, and his valuable\nlife was repeatedly endangered. Having passed through Phrygia and the\nproconsular province of Asia, of which Ephesus was the capital, Paul and\nSilas came at length to Troas, where the former had a vision, in which he\nsaw an inhabitant of Macedonia standing before him, and uttering this\nrequest, \"Come over and help us.\" This impressed his mind with a\nconviction that he was called in providence to preach the gospel in that\npart of Greece; and he immediately sailed down the Aegean Sea by the\nisland of Samothracia and the port of Neapolis, and from thence to\nPhilippi, which was a Roman colony. [45]\n\nIn this city, whither it seems probable from the history, that Luke had\naccompanied them, they remained some days; and here we are introduced to\nthe brief but instructive account of the excellent woman whose name is\nprefixed to this chapter.\n\nPaul, and the companions of his missionary tour, first met with Lydia at\none of the Jewish places of prayer by the river-side, which ran near the\ncity. The Temple at Jerusalem, and previously the Tabernacle, were the\nappointed places for the public worship of God, in the open court of\nwhich, before the altar, the people assembled. But such as lived at a\ndistance, or from local inconveniences could not constantly repair to the\nplace of general association, were allowed to build _Proseuchi\u00e6_, or\n_Oratories_, in one of which our Saviour continued all night in prayer.\nThey had no covering like synagogues, but were surrounded by porticoes, to\nafford shelter from the inclemency of the weather, and were erected in the\nsuburbs of a city, by the baths or near rivers, on account of the\npurifications so frequent with the Jews, and usually on very elevated\nspots of ground. The proseucha signalized by the devotions of Christ was\non a mountain. Some have supposed that Isaac went out to meditate in the\nevening in a place of this description. These were probably the _high\nplaces_ of ancient times, in or near which groves were planted, and which\nare only condemned in Scripture when appropriated to idolatrous purposes.\n\"I am like a green olive tree,\" says the Psalmist, \"in the house of God.\"\n\nAvailing themselves of the opportunity afforded by the resort of devout\npersons to these religious retirements, these zealous ministers of the\nGospel conversed and preached to the people, who on this occasion were\nchiefly women. But though many were addressed, it does not appear that\nmore than one was substantially benefitted. Her attention was excited, her\nheart opened, and her profession of the name of Jesus immediate and\npublic. The several points of her character deserve particular and\ndistinct illustration.\n\nLydia is said to have been of the city of Thyatira; but whether she had\nremoved to Philippi, or was only come for the purpose of trade, is not\ncertain. She was one who \"worshipped God,\" that is, one who, in\ndistinction from the heathen around her, had learned the character of\nJehovah, and was probably a Jewish proselyte. [46] Instructed in the\nancient records of that extraordinary nation, which had been so many past\nages the only depository of divine truth, she was expecting the predicted\nMessiah; and while, from the natural aversion of mankind to the\nhumiliating doctrine of salvation through a crucified person, the greater\nproportion of Jews rejected him, she experienced a true conversion, not\nonly from the principles of heathenism, but from those of Judaism, to the\nGospel of Jesus Christ. A few instances of this description occur in the\nevangelical record to show the sovereignty and diversified operations of\nthe grace of God.\n\nThat moral change, that spiritual renovation, which has been called\nCONVERSION, is, we are aware, and ever will be, the subject of profane\nridicule amongst unbelievers. It does not indeed produce any astonishment,\nalthough it awakens extreme regret, that one of the most obvious effects\nresulting from the publication of the Gospel of Christ should be so\nunblushingly denied by this class of mankind. \"The natural man discerneth\nnot the things of the Spirit of God, because they are spiritually\ndiscerned.\" The scriptures themselves predict this incapacity, even in\nsome of the most refined and intellectual of our species, to form a\nconception of this marvellous change; and experience evinces the truth of\nwhat they affirm, and which originates in the very nature of things. It\nis characteristic of human perversity to disbelieve what is imperceptible\nto reason or invisible to sense, and to vaunt itself upon that very\ninfidelity as a distinctive mark of pre-eminence, which is, in fact, a\nproof of debasement and guilt. If a system of religion were to be so\nconstructed as to be exempt from the ridicule of the profane, it must be\nitself ridiculous; because their distorted minds cannot discern the\nbeauties of truth, and their depraved feelings will not admit her claims.\nTo secure their approbation religion must change her character, alter her\ndoctrines, new cast her precepts, and new modify her principles.\n\nLydia presents an interesting specimen not only of the reality but of the\nnature of the great work of conversion; and, however contemptible the\nsubject may appear in the eye of a dissipated world, or to the mind of a\nprejudiced reader, we hesitate not to state the sentiments which\nnecessarily arise out of the present example respecting the seat and\nsource of this change, the agent by whom it is accomplished, and the\ncorresponding effects produced.\n\n1. Our attention is, in the first place, to be directed to _the seat of\nthis spiritual renovation_. It is said of Lydia, that her HEART was\nopened. This change, therefore, is of a moral nature, not merely\ncircumstantial, but radical. It does not consist in assuming a new name,\nprofessing new opinions, using a new language, performing a few rites and\nceremonies, or reforming a few exterior vices, These are only\nbranches--the tree itself must be made good--the crab stock of nature must\nbe grafted with spiritual principles, and by being planted in the garden\nof the Lord be brought under a heavenly culture. It is then only \"the\nfruits of righteousness\" may be anticipated, \"which are to the glory and\npraise of God.\"\n\nThe disordered state of the passions is a striking evidence of human\ndegeneracy. In consequence of this a thousand mistakes are committed, and\na thousand follies practised. Each passion is fixed on a wrong object,\npursues an unworthy end, and is susceptible of false impressions. Indeed,\nthe will is totally perverted, and chooses, with obstinate resolution,\nwhatever is erroneous and criminal; on which account men are represented\nin the metaphorical language of Scripture, as \"loving darkness rather than\nlight.\" So astonishing is the degree of this perversion, that the Supreme\n_Good_ is dreaded and avoided as if he were the only _evil_ in the\nuniverse; and, however vain the attempt, guilt is continually seeking\nconcealment in some secret covert, some supposed security from his\nomniscient inspection. Captivated by deceitful appearances, human\nconfidence is perpetually misplaced, and therefore perpetually betrayed;\nthe siren song of pleasure soothes the unhappy captives of her bewitching\ncharms into the bosom of destruction--the splendour of earthly\ndistinctions dims the eye of sense, and prevents its perception of the\nbright realities of heaven. In fact, such has been the melancholy effect\nof sin upon the perceptions of the human soul, that every thing is seen\nthrough the medium of sensual passions in an inverted position--good seems\nevil, and evil good--and till this disorder become rectified by a divine\ntouch, the heart will remain at enmity against God, the refuge and resort\nof the worst dispositions, and the great central pandemonium of every\ndiabolical affection. Such is the statement of Jesus Christ himself, \"From\nwithin, out of the heart of men, proceed evil thoughts, adulteries,\nfornications, murders, thefts, covetousness, wickedness, deceit,\nlasciviousness, an evil eye, blasphemy, pride, foolishness; all these\nthings come from within, and defile the man.\"\n\nAs the intellectual and moral state of man are, in a religious view,\nclosely connected, the renovation of the heart is essentially connected\nwith an important change in the understanding. The latter may, indeed, be\nconsiderably improved and informed when no spiritual effect is produced\nupon the former, but the former cannot be renewed without corresponding\nand coincident effects on the latter; and the illumination of the\nunderstanding is so universal, that believers are said to be \"light in the\nLord.\" Their perceptions of truth are not mere gleamings and streaks of\ndivine radiance thrown across the obscurity of the mind, but all is light.\nNor is it merely new light diffused over objects familiar to the thoughts,\nbut a discovery of new scenes. The soul, in a sense, changes its\nhemisphere, emerges from darkness, ascends to the summits of Pisgah, and\ncontemplates the ineffable glories of a new creation. \"If any man be in\nChrist, he is a new creature; old things are passed away, behold all\nthings are become new.\" How touching and how worthy of adoption the\npoet's language:\n\n  \"Celestial light\n  Shine inward, and the mind through all her powers\n  Irradiate; there plant eyes, all mist from thence\n  Purge and disperse!\"\n\n  MILTON.\n\nThe total renovation of the heart is evinced by susceptibility of\nconscience. This moral faculty, in an unregenerate state, is either\nperverted or hardened. In the former case, our obligations are not\nclearly discerned, or are easily dispensed with; in the latter, the most\npowerful appeals to love or fear are resisted. In the progress of sin to\nits most awful consummation, those gentle whispers which were at first\nnoticed, and made the transgressor tremble till he sometimes let fall the\nforbidden fruit, are at length unheard. Every intimation is silenced by\nguilty merriment, which perhaps was at first forced, but soon becomes\nhabitual. Where conscience is not lulled into total inaction, it is, in\nthis state of character, violated with little remorse. The mind loses\nsight of the glory of God, its best regulating principle; it is alive to\npersonal interests only, and discards every thing of a nobler nature. But,\nin the sincere and humble Christian, conscience is tender, easily offended\nwith evil, and gradually approximating that state of susceptibly in\nrespect to sin, in which it resembles a well-polished mirror, that shows\nthe slightest particle of dust or damp upon its surface. Such a conscience\nis no less _rigorous_ than it is tender, and repels temptation with\npersevering energy. It will hold no debate with the tempter; and so far\nfrom seeking to ascertain how far it may advance towards sinful\ncompliances without contracting actual guilt, it will \"abstain from all\n_appearance_ of evil.\"\n\nIn stating that the heart is the seat of those principles and the source\nof that transformation of character which is comprehended in the term\n_conversion_, it is intended to express the _permanent_ nature of the\nchange. It is not an opinion or an emotions resembling the morning cloud\nand early dew that pass away, but an abiding and deep-wrought alteration.\n\"He which hath begun a good work in you, will carry it on until the day of\nChrist Jesus;\" in consequence of which, \"the path of the just is as the\nshining light that shineth more and more unto the perfect day.\"\n\n\"That such improvements of character often _have_ occurred, and are often\ntaking place now, cannot be denied by any philosophic observer of human\nnature: to disregard them, or to neglect an investigation of their use, is\nto neglect one of the most interesting classes of facts observable amongst\nmankind. Who has not either heard of or witnessed the most extraordinary\nchanges of conduct, produced through the _apparent_ influence (to say the\nleast) of religious motives? I say nothing here of the _three thousand_\nconverted in one day at the feast of Pentecost--of the conversion of St.\nPaul and others mentioned in the Acts of the Apostles--because those are\nusually ascribed to the miraculous and _extraordinary_ influences of the\nHoly Spirit in the apostolic times. But I may call your attention\nttomatters of more recent occurrence. You have witnessed instances of men\nrunning eagerly the career of folly and dissipation, who have been\nsuddenly arrested, and changed from 'lovers of pleasure' to 'lovers of\nGod.' You have known others who have devoted themselves early to the\nmilitary profession, who literally knew _no_ fear, who have spent their\nlives in the pursuit of glory, who have approached the verge of life full\nof scars and full of honours, still panting after 'glory, honour,\nimmortality,' but thinking nothing of 'eternal life;' till, touched by an\nirresistible hand, they have been transformed from good soldiers to 'good\nsoldiers of Jesus Christ,' have buckled on 'the armour of God,' 'fought\nthe good fight of faith,' and following 'the Captain of their salvation,'\nhave obtained 'the victory,' and been rewarded with _unfading_ laurels.\nOthers again, you have known, who have been strong and _high-minded_,\nprofessing never to be subdued but by the force of argument, and\ndexterously evading an argument when it _was_ forcible, if it were\ncalculated to expose the sophistry of 'free-thinking,' (as it is called,)\nor to exhibit the reasonableness and advantages of being pious; you have\nseen them increase in the dexterity of unbelief, and in callousness to\n_moral_ impression, year after year,\n\n  'Gleaning the blunted shafts that have recoil'd,\n  Aiming them at the shield of truth again;'\n\nand when a band of them has gone to church for the purpose of quizzing, or\nof staring out of countenance some preacher of rather more than usual\nenergy and zeal, have known one of this band pierced by 'a dart from the\narcher,' convinced that religion is 'the one thing needful,' and though he\ncame 'to scoff, remaining to pray.'\" [47]\n\nII. The second observable circumstance in the inspired account of Lydia's\nconversion is, _its accomplishment by divine agency_. It is stated that\nthe LORD opened her heart. The effect is not ascribed to the apostle Paul,\nor his illustrious coadjutors in the Christian ministry. They might speak\nwith the tongue of angels, and hum with the zeal of seraphs; to them might\nbe given in trust \"the everlasting Gospel,\" which, like the apocalyptic\nangel, they were carrying through \"the midst of heaven\" to the inhabitants\nof the earth, \"to every nation, and kindred, and tongue, and people;\" they\nmight indeed possess the power not only of placing facts in the clearest\nlight, or urging arguments in the most forcible manner, but even of\nworking miracles; still they could not \"open the heart.\" Indefatigable as\nthey were in their labours, they could not command success. At this\nprecise point human instrumentality ceases, and divine agency commences.\n\nIt is by no means an unfrequent effect of ministerial fidelity, to confirm\nthe native aversion of the impenitent to the doctrines of Christ. Pride\nresists conviction, and fosters prejudice; and however unanswerable the\nstatements, or fervent the appeals which may be addressed to them, the\nmind still remains unsubdued, the heart is still unopened. It requires the\ninterposal of a mightier power than either reason, remonstrance, or\nmiracle, to accomplish this wonderful transformation of character. Hosts\nof apostles and legions of angels would be incompetent by their own\nunaided exertions, to do \"any thing as of themselves;\" to give light to\n_one_ blind eye, or to rectify _one_ prejudiced heart.\n\nHuman agency, then, cannot be of itself effectual. It is the _Lord_ who\nopens the ear, the eye, the conscience, the understanding, and the\n_heart_. The weapons of that spiritual warfare, in which Christian\nministers are engaged, can alone \"pull down strong holds, cast down\nimaginations, and every high thing that exalteth itself against the\nknowledge of God,\" and \"bring into captivity every thought to the\nobedience of Christ,\" being \"mighty _through God_.\" What would the weapon\naccomplish, if the hand of Almighty power were not to grasp and wield it?\nThe experience of modern preachers, no doubt, resembles that of their\napostolic predecessors in the same field of holy labour. When\nstout-hearted sinners have been attacked by all the force of argument, all\nthe power of eloquence, all the fire of zeal, all the holy violence of\nappeal, all the tenderness of tears, and all the terrors of\ndenunciation--and when it might have been expected that a heart of marble\nthus smitten must yield and break, and yet no emotion, at least no\nrepentance, no relinquishment of sin, and no obedience to Christ has\nresulted--how often have they retired exclaiming, \"_O the impotence of\nhuman instrumentality!_\" But when returning to their work, desponding or\ndeeply apprehensive, \"going forth weeping, bearing precious seed,\" they\nhave at length seen the rebel struck, and in a moment abashed, humbled,\npenitent--melted at a word--his prejudices dashed to the ground, like\nLucifer from heaven--his heart opened, like that of Lydia, and the bitter\nstream of his enmity turned into the sweetness of Christian love--They\nhave paused--inquired--wondered--beheld the \"_excellency_ of the power,\"\nwhich was \"not of man, but of God;\" and have retired exclaiming, \"_O the\nomnipotence of divine grace!_\"\n\nIt is an extraordinary circumstance, that the agency of God, in the\nproduction of the natural world, should be universally admitted, because\nno other adequate cause can be assigned; and yet that it should, with so\nlittle hesitation, be denied in the moral world. Why is God to be excluded\nfrom this superior creation, but because men \"do not like to retain him in\ntheir knowledge,\" and because corrupted reason would deify itself and\ndethrone the Almighty?--And here we have the characteristic distinction\nbetween religion and irreligion. The former assigns God as the cause and\nagent in every thing, born interior and exterior to us. It places him upon\nthe throne, subordinates every thing to his will, attributes every thing\nto his influence. It contemplates his dominion as infinite, and his will\nas the law of nature and of nations. It fully believes, that naturally and\nspiritually \"in him we live, and move, and have our being.\"\nIrreligion--and we may comprehend in the term, not only extravagant\nimmorality or gross impiety, but a system which is found to exist under\nthe cloak of religion, and the pretence of doing God service--irreligion\nof every class and in every form is perpetually limiting the empire of the\nDeity, prescribing bounds to his influence, criticising and defining his\nprerogatives, and refusing him the \"right to reign over us.\"\n\nThe Scriptures uniformly ascribe the first principle, all the successive\nactions, and the final consummation of religion in the heart, to the\nSpirit of God. It is the subject of express promise: \"And the Lord thy God\nwill circumcise thine heart, and the heart of thy seed, to love the Lord\nthy God with all thine heart and with all thy soul, that thou mayest\nlive.\"--\"This shall be the covenant that I will make with the house of\nIsrael: After those days, saith the Lord, I will put my law in their\ninward parts, and write it in their hearts, and will be their God, and\nthey shall be my people.\"--\"A new heart also will I give you, and a new\nspirit will I put within you; and I will take away the stony heart out of\nyour flesh, and I will give you a heart of flesh; and I will put my Spirit\nwithin you, and cause you to walk in my statutes, and ye shall keep my\njudgments and do them.\" The nature of this moral transformation is\ndistinctly stated in such passages as the following--\"_Born_, not of\nblood, nor of the will of the flesh, nor of the will of man, but of\nGod\"--\"Ye are not in the flesh, but in the spirit, if so be the Spirit of\nGod dwell in you. But if any man have not the Spirit of God, he is none of\nhis\"--\"As many as are led by the Spirit of God, they are the sons of\nGod\"--\"We are his workmanship, created in Christ Jesus unto good works,\nwhich God hath ordained, that we should walk in them.\" In the same manner,\nthe increase of religion is ascribed to the Spirit. \"He which hath begun a\ngood work in you, will perform it unto the day of Jesus Christ\"--\"Now the\nGod of peace, that brought again from the dead our Lord Jesus, that great\nShepherd of the sheep, through the blood of the everlasting covenant, make\nyou perfect in every good work to do his will, working in you that which\nis well pleasing in his sight, through Jesus Christ.\" Let us then, as\nMoses expresses it respecting the bush which he saw at the back of Horeb,\nburning, but still unconsumed, \"turn aside and see this great sight.\" \"God\nis every where by his _power_. He rolls the orbs of heaven with his hand,\nhe fixes the earth in its place with his foot, he guides all the creatures\nwith his eye, and refreshes them with his influence; he makes the powers\nof bell to shake with his terrors, and binds the devils with his word, and\nthrows them out with his command, and sends the angels on embassies with\nhis decrees.... God is especially present in the hearts of his people, by\nhis Holy Spirit; and indeed the hearts of holy men are temples in the\ntruth of things, and in type and shadow they are heaven itself. For God\nreigns in the hearts of his servants: there is his kingdom. The energy of\ngrace hath subdued all his enemies; this is his power. They serve him\nnight and day, and give him thanks and praise; that is his glory. The\ntemple itself is the heart of man; Christ is the high priest, who from\nthence sends up the incense of prayers, and joins them to his own\nintercession, and presents all together to his Father; and the Holy Ghost,\nby his dwelling there, hath also consecrated it into a temple; and God\ndwells in our hearts by faith, and Christ by his Spirit, and the Spirit by\nhis purities; so that we are also cabinets of the mysterious Trinity; and\nwhat is short of heaven itself, but as infancy is short of manhood, and\nletters of words?\" [48]\n\nHow inconceivably glorious is the beauty of holiness in the renovated\nsoul! That \"God, who commanded the light to shine out of darkness,\" should\n\"shine into our hearts, to give the light of the knowledge of the glory of\nGod in the face of Christ Jesus\"--that the vileness of our nature should\nbe superseded by the purity of grace--that sinners should be pardoned and\nsin subdued--that the good seed should vegetate in such a barren and\novergrown wilderness of desolation--that we who were \"sometime darkness\"\nshould become \"light in the Lord,\" is truly marvellous. This establishment\nof \"the kingdom of God _within_ us,\" excites the gratitude of saints, the\nwonder of angels, and the loud anthems of triumph that vibrate from the\nharps of heaven. When God made a fair world from a formless mass of\nmatter, \"the morning stars sang together, and all the sons of God shouted\nfor joy;\" but when he devised the plan to make a holy human being from a\nbase and fallen rebel, they sung \"Glory to God in the HIGHEST.\"\n\nHow animating the consideration, that the hope of salvation inspired in\nthe soul by the Spirit of God, can never be extinguished! The grace that\npowerfully impels him to take the first step in the Christian life, as\nforcibly urges him forward to the end of his course. The light which is\nkindled in his bosom will burn and brighten, and consummate his immortal\nbliss. It is itself the pledge of this increase and perfection. The\nfelicity of the Christian here is similar in its essence to his glory\nhereafter, as the first ray of morning is the same in nature with the\nnoontide brightness. It may struggle through obscurities, but will rise to\nperfect day. Death indeed is rapidly approaching: but as the solar orb\nplunges for a short season into darkness, to reappear with new splendour;\nso will the righteous eventually ascend above the tomb and, the worm, to\n\"shine forth as the sun in the kingdom of their Father.\"\n\nThe manner of Lydia's conversion ought not to be overlooked. Her heart was\n_opened_. There is something gentle, as well as effectual, in the\nrepresentation. The Spirit of God not only operates by a variety of\ninstruments, but by a considerable diversity of modes. He descends on\nSinai in tempests, and on Calvary in smiles. Sometimes his manifestations\nare terrible, and sometimes soothing; sometimes he breaks, and sometimes\nopens the heart. In scripture we are furnished with illustrations of this\ndiversified operation. Manasseh, who \"made Judah and the inhabitants of\nJerusalem to err, and to do worse than the heathen,\" and who \"would not\nhearken\" to divine monitions, was taken by the Assyrians \"among the\nthorns, and bound with fetters, and carried to Babylon.\" He who was\nunaffected, either by mercies or menaces, in his prosperity, \"when he was\nin affliction, besought the Lord his God, and humbled himself greatly\nbefore the God of his fathers, and prayed unto him; and he was entreated\nof him and heard his supplication, and brought him again to Jerusalem into\nhis kingdom. Then Manasseh knew that the Lord he was God.\" Paul, who\nbreathed out threatening and slaughter against the Christian church, was\nsuddenly struck to the earth by a miraculous light from heaven, and from a\npersecutor transformed into an apostle. The Philippian jailer exclaimed\namidst his terrors, \"What must I do to be saved?\" and was not only\nprevented from committing suicide, but directed to heaven by the doctrine\nof his apostolic prisoner, which through grace he cordially received:\n\"Believe on the Lord Jesus Christ, and thou shall be saved, and thine\nhouse.\" On the other hand, Samuel, Timothy, and Lydia, were \"drawn with\nbands of love.\" They heard the whispers of mercy, and felt the attractions\nof grace. Each of their hearts, like that of Lydia, was _opened_. Passion\nsubsided, prejudice withdrew, ignorance melted away. They were not taken\nby storm, but made \"_willing_ in the day of his _power_.\"\n\nThe importance of this change is intimated in the remarkable declaration\nof Jesus Christ to Nicodemus, \"Except a man be born again, he cannot see\nthe kingdom of heaven.\" It is essential to the possession of paradise; it\nconstitutes the very basis of the Christian character; and to be\nindifferent to it is a mark of condemnation. Its present influence, and\nits future consequences, are so wonderful, that it becomes us to cherish\nan immediate and incessant solicitude upon the subject. Look\nupward--Almighty love \"waits to be gracious\"--Is it not recorded, and can\nit ever be forgotten, that \"every one that asketh receiveth; and he that\nseeketh findeth; and to him that knocketh it shall be opened? If a son\nshall ask bread of any of you that is a father, will he give him a stone?\nor if he ask a fish, will he for a fish give him a serpent? or if he shall\nask an egg, will he offer him a scorpion? If ye then, being evil, know how\nto give good gifts unto your children, how much more shall your heavenly\nFather give the Holy Spirit to them that ask him?\"\n\nIII. The account of Lydia is further illustrative of the _effects\nresulting from a divine influence upon the human heart_.\n\nThe first of these effects is intimated by the statement, that \"she\nattended unto the things which were spoken of Paul.\" Her spirit was\nexceedingly different from that of the hearers of Ezekiel: \"Thou son of\nman, the children of thy people still are talking against thee by the\nwalls and in the doors of the houses, and speak one to another, every one\nto his brother, saying, Come, I pray you, and hear what is the word that\ncometh forth from the Lord. And they come unto thee as the people cometh,\nand they sit before thee as my people, and they hear thy words, but they\nwill not do them; for with their mouth they show much love, but their\nheart goeth after their covetousness And lo, thou art unto them as a very\nlovely song of one that hath a pleasant voice, and can play well on an\ninstrument; for they hear thy words, but they do them not.\" Lydia, on the\ncontrary, heard to profit. She listened, reflected, and \"inwardly\ndigested,\" the truths of the Gospel. She heard with seriousness and with\nself-application. The doctrine was to her novel and interesting. The\nGospel came to her, \"not in word only, but also in power, and in the Holy\nGhost, and in much assurance;\" for she \"received the word of God which she\nheard, not as the word of men, but, as it is in truth, the word of God,\"\nwhich \"effectually worketh\" in believers.\n\nAnd is this descriptive of _our_ views and feelings? Do we _pay attention_\nto divine instructions, and \"hear so that our souls may live?\" Is the word\nof God to us like descending manna from the skies, which we go forth with\neager haste to gather for our spiritual subsistence? Whenever we repair to\n\"the house of God,\" are we \"more ready to hear, than to give the sacrifice\nof fools?\" Do we dwell upon the lips of the preacher? Do we aim to\nremember, seek to understand, and humbly resolve to practise what is\ntaught? Or, do we go to public worship with reluctant and hesitating\nsteps, compelled alone by the force of habit, education, example, or\nterror? When _arrived_, do we enter with irreverence, assume a careless\nand familiar attitude, give the rein to our wandering thoughts, resign our\nbodies or our consciences to unhallowed slumber, or watch with frequent\nglances the slowly revolving hour that will free us from an irksome\nservice? When _retired_ from public engagements, do we forget God our\nMaker, dissipate consecrated hours, and at length lose every salutary\nimpression amidst the cares of life, and the subordinate concerns of\na moment?\n\nIt is possible you may even plead temporal anxieties and business, as an\nextenuation of the guilt of religious negligences, or as a sufficient\nground of exemption from the claims of piety. You are forsooth too busy,\ntoo needy, too perplexed in establishing connections or conducting\ncommercial transactions, to pay an immediate regard to the interests of\nthe soul and eternity; and although you at present defer such\nconsiderations, you apologize for your folly by saying, it does not arise\nfrom aversion, but inconvenience. You do not deny, you only procrastinate.\nBut who has insured your life? Who has perused for you the page of\ndestiny, which numbers the years of your mortal existence? Who has given\nyou any evidence, that the distant day of intentional repentance, shall be\na day of health, seriousness, and leisure? Who can tell that the sun,\nwhich illumines the path of your prosperity at this period of\nirresolution, will not, upon the arrival of the predicted hour of\npenitence, shine only upon your grave? Who has given you authority to\ninvert the order which Christ has established in the admonition, \"Seek ye\nFIRST the kingdom of God and his righteousness?\"\n\nBut we have a valuable example to cite. Go to Philippi. Learn of a woman,\nwhose name cannot perish, though generations pass away, and the stars\nbecome extinct. _Lydia_ was not a person of leisure; she was a \"seller of\npurple,\" or cloths, which were died of a purple colour, or purple silks.\n[49] She had surely sufficient occupation, and yet she has no apologies\nat hand. She was not too much engaged to be concerned about her eternal\nsalvation; but when the apostle of the Gentiles preaches, she _must_ go,\nshe _must_ hear, she _must_ attend. She was \"diligent in business,\" but\nthis did not preclude her being \"fervent in spirit.\" As a seller of purple\nshe could only have become _rich_--the acm\u00e8, indeed, and summit of human\nwishes, but a miserable barter for real and everlasting happiness; as a\nhearer of Paul, she might and did become \"_wise to salvation.\"_\n\nEvery thing is beautiful in its season. We must not wander from our proper\nbusiness under pretence of religion, nor must we neglect religion upon a\nplea of business. Religion does not require a relinquishment of our\ncalling and station in society, but no civil engagements can justify a\ndisregard of religion. We may sell our purple--but we must also attend to\nthe instructions of the ministry and the word of God. If we imitate Lydia\nin diligence, let us not forget to imitate her in piety. It is vain and\nwicked to aver, that, the concerns of this world and those of another\ninterfere; because an ardent religion is not only compatible with worldly\noccupations, but promotes both their purity and integrity, if it do not\nsecure their success.\n\nAnother effect of divine influence upon the heart of Lydia, and\nessentially connected with her reception of the great principles of\nChristianity, was an immediate attention to the ordinance of baptism. \"She\nwas baptized and her household.\" In the true spirit of that apostle from\nwhose lips she received the truth of heaven, and by whom she was directed\nto \"the Lamb of God that taketh away the sin of the world,\" \"she conferred\nnot with flesh, and blood.\" With a promptitude which was at once\nexpressive of the sincerity of her faith and the zeal of her mind, she did\nnot hesitate to observe the baptismal institution of her Lord and Saviour.\nWhat were to her the wonder of ignorant spectators--the ridicule of her\nfellow-traders--the reflections of her heathen neighbours--when balanced\nagainst the approbation of God and her own conscience? She had \"bought the\ntruth,\" and would not sell it--she had found \"the pearl of great price,\"\nand went and sacrificed every temporal consideration for it--she had\n\"found the Messiah,\" and was resolved to follow his foot-steps\nwhithersoever they conducted her. She did not dispute or hesitate, but she\nobeyed. May the bright example of Lydia stimulate us to a similar conduct!\n\nIn the primitive times it is obvious that whoever received the Gospel was\nbaptized in the name of Christ, and to express a resolution to adhere to\nhim. And this obedience is a part of that decision of character which\nshould distinguish the genuine disciple of Christ. He demands it as a\nproof of love, and by virtue of his supreme authority in the church. The\ncommand to be baptized is, in the New Testament, usually connected with\nthe exhortation to repent, because this is the order of things which the\nSon of God has established, and the most convincing evidence that we have\nvoluntarily devoted ourselves to his service. Baptism was significant of a\nburial and resurrection with Christ, of being regenerated by his Spirit,\nrenewed by his influence, and separated from all the unholy principles of\na depraved nature, and from the sinful practices of a corrupt world. The\nabundant use of water in this institution was considered as illustrative\nof the purifying influences of the Holy Spirit, of his miraculous descent\non the day of Pentecost, and of the overwhelming sufferings of the\ncrucifixion. The precursor of our Lord predicted Christ as coming to\n\"baptize them with the Holy Ghost and with fire.\" John immersed our\nSaviour himself in the river Jordan; when, as he \"went up straightway out\nof the water,\" he beheld the \"heavens opened unto him,\" saw the descending\nSpirit of God like a dove, \"lighting upon him,\" and heard a voice saying,\n\"This is my beloved Son, in whom I am well pleased.\" Viewing in awful\nperspective the tragical scenes of his life, which were to terminate in\nthe more tragical sufferings of his last hour, he exclaimed, \"I have _a\nbaptism_ to be baptized with, and how am I straitened till it be\naccomplished!\"\n\nHappily, Lydia was not alone in her public profession of religion. She had\nthe satisfaction of seeing her household introduced by baptism into the\nchurch of Christ. We are not informed either of their number, sex, or age.\nThe circumstances of the case seem most naturally to point out her\nservants or adult children, to whom, as in the instance of the jailer, the\nword of the Lord might be addressed. She no doubt felt extreme solicitude\nfor their spiritual interests, and from the moment of her own conversion\nwould give them every opportunity of attending the apostolic instruction.\nTo have witnessed in them the kindlings of divine love, the workings of\ngenuine penitence, the dawnings of true religion, must have afforded her\nthe richest pleasure, in comparison with which all the accumulations of\ntrade and commerce dwindled into perfect insignificance.\n\nBut let us inquire whether we resemble Lydia. Do we monopolize the hopes\nof salvation and the cup of spiritual blessing? or are we active\ndistributors of the heavenly bounty? What do we _feel_ for our families,\nour children, our domestics, our dependants, our friends and connections?\nWhat have we _done_ for them? They need instruction--they possess souls to\nbe saved, or lost--they are responsible creatures--they are given us in\ncharge by providence, and will finally meet us at the tribunal of God.\nShould it not awaken alarm to be accessary in any degree to their\ndestruction by negligence, if not by compulsion or by bad example? Is it\nnot worthy of a holy ambition to become instrumental to their eternal\nwelfare? Do you lead them to the domestic altar? Do you watch over their\nconduct with a vigilant and paternal eye? Do you guide them to the house\nof God?--To show them the path to heaven--to be instrumental in lodging\n_one_ important sentiment in their minds--to sow, if but a single grain,\nthat may vegetate and rise into a tree of holiness, is incalculably more\nsatisfactory and more honourable than to obtain the victories of an\nAlexander, or the riches of a Croesus. O, let us never remain content with\na solitary religion; but aim, like Lydia, to multiply our satisfactions,\nand in the spirit of an exalted charity, to distribute happiness in the\nearth! \"None of us liveth to himself, and no man (as a Christian,) dieth\nto himself.\"\n\nA third and most visible effect of Lydia's conversion, was an affectionate\nregard to the servants of Christ. With the zeal of a new convert and the\ngenerosity of a genuine Christian, she invited Paul and the companions of\nhis labours to \"come into her house and abide there.\" She thus proved\nherself \"a lover of hospitality, a lover of good men;\" which although it\nbe one of the appropriate characteristics of \"a bishop,\" or spiritual\noverseer and pastor, enters into the very elements of a religious\ncharacter in every station. We are exhorted \"to do good to all men,\nespecially to them that are of the household of faith:\" and Jesus Christ\nhas represented love to the brethren as an indication of discipleship.\n\nThe invitation of Lydia was not cold and formal. She did not merely pass\nthe compliment of asking these holy guests to her board, but solicited it\nas a favour, and with an unusual degree of importunity. She entreated--she\n\"constrained\" them. Her plea was modest, but so expressed as to be\nirresistible. They could not deny her request when put upon this basis:\n\"If ye have judged me to be faithful to the Lord, come into my house.\"\n\nGratitude was undoubtedly a principal occasion of this urgency. She had\nreceived through their instrumentality the best gift of Heaven. The eyes\nof her understanding had been enlightened--the affections of her heart had\nbeen excited and sanctified to a noble purpose. They had proclaimed to her\nwith surprising effect, \"Jesus and the resurrection;\" and, although she\nhad been a devout proselyte of the Jewish religion, she would not, humanly\nspeaking but for them, have become acquainted with the Christian, of which\nthe former was only a pre-figurative shadow. They had unlocked the door\nof wisdom, and put her in possession of the ample treasures of truth;\nthey had taught her the evil of sin, and shown her \"the Lord our\nrighteousness;\" they had dispersed her doubts, dispelled her fears,\nremoved her darkness, satisfied her inquiries, and conducted her to \"the\nlight of the world,\" new risen upon benighted nations, and whose blessed\nradiance was already diffused in every direction. Lydia was anxious to\nrepay these benefits, or rather to testify her overwhelming sense of their\nimmensity. What could she do but invite them home? They were \"strangers,\"\namongst senseless idolaters and persecuting foes, and she \"took them in,\"\nconscious of having incurred an obligation which she could but imperfectly\ndischarge. And have we cherished similar sentiments? Have we revered and\nministered to the servants of our Lord? Have we supplied their\nnecessities--cherished their persons--guarded their reputation? Have we\nthus \"rendered honour to whom honour is due\"--esteeming them very highly\nin love for their work's sake--and having made \"partakers of their\nspiritual things,\" considered it our \"duty to minister unto them in carnal\nthings?\" Respect for the truth itself ought to generate a suitable\npredilection for such as faithfully dispense it. We should value the\n\"earthen vessels\" for the sake of \"the heavenly treasure\" they contain. If\nin any instances the professed ministers of the Gospel act inconsistently\nwith their character, a mind like that of Lydia, would not become\ndissatisfied with the truth itself, nor hastily utter extravagant censure.\nWe have known persons take an apparent pleasure in detailing the faults of\npersons eminent either for character, or for official situation. They have\nbetrayed, by their triumphant air, significant inuendoes, or needless\ncircumstantiality, a secret and criminal gratification, whilst loudly\nprotesting their sorrow. But a sincere piety, which sympathises with all\nthe adversities and prosperities of the Christian cause, and knows the\ngeneral and especially the personal consequences of such deplorable\ninconsistencies, will commiserate, and weep, and pray.\n\nThe importunity of Lydia was no less honorable to Paul and his coadjutors\nthan to herself. It proves their delicacy and consideration. They felt\nunwilling to accept her hospitality, lest it should prove burdensome or\ntroublesome. These were not men to take advantage of the impressions they\nproduced, and to gain a subsistence by art and fraudulence. They knew how\nto use prosperity, and how to sustain adversity, how to \"abound, and to\nsuffer want.\" They were not ashamed of poverty, nor afraid of labour.\nHardship, imprisonments, scourgings, and even death, had lost their\nterrors; and on every occasion they were solicitous of evincing a\ndisinterestedness of spirit that might compel their bitterest enemies to\nattest the purity of their motives. Hence Paul could appeal to the elders\nof the Ephesian church, \"I have coveted no man's silver, or gold, or\napparel. Yea, you yourselves know, that these hands have ministered unto\nmy necessities, and to them that were with me;\" and to the Corinthian\nbelievers, \"what is my reward then? Verily, that when I preach the gospel,\nI may make the gospel of Christ without charge; that I abuse not my power\nin the gospel.\" His language to the Thessalonians is still more\nremarkable: \"We did not eat any man's bread for nought; but wrought with\nlabour and travel night and day that we might not be chargeable to any\nof you.\"\n\nLydia might probably be influenced in making this request by another\nconsideration. She expected great advantage from more familiar intercourse\nwith her guests. In the social hour--at the friendly table--in the\nretirement of home--she could propose inquiries, which such a man as Paul\nwould be happy to hear, and ready to answer. He who could thus address the\nsaints at Rome--I long to see you, that I may impart unto you some\nspiritual gift, to the end ye may be established; that is, that I may be\ncomforted together with you, by the mutual faith both of you and me--\"must\nhave proved an interesting companion to so pious and inquisitive a woman.\"\nShe would receive him as a father and honour him as an apostle. Happy,\nthrice happy for us, when we make a proper selection of our bosom friends,\nand improve the hours of social intercourse to the purposes of spiritual\nimprovement! Nothing is more advantageous than reciprocal communication;\nit elicits truth, corrects mistake, improves character, conduces to\nhappiness, animates to diligence, and gives anew impulse to our moral\nenergies. \"Then they that feared the Lord spake often one to another, and\nthe Lord hearkened and heard it; and a book of remembrance was written\nbefore him for them that feared the Lord and that thought upon his name.\nAnd they shall be mine, saith the Lord of hosts in that day when I make up\nmy jewels; and I will spare them as a man spareth his own son that serveth\nhim. Then shall ye return and discern between the righteous and the\nwicked; between him that serveth God and him that serveth him not.\"\n\nIn reviewing this history, we cannot help regreting the specimen it\naffords of the paucity of real Christians. The whole city of Philippi\nfurnished only Lydia, the jailer, and a few others, who attended to the\npreaching of Paul. Immersed in business, devoted to superstition, or\ndepraved by sensuality, the glad tidings of salvation were despised or\ndisregarded. They had neither eyes to see, ears to hear, nor hearts to\nfeel. The God of this world blinded them, that they did not believe. There\nwas not even a Jewish synagogue in Philippi--not one altar erected to the\ntrue God--and only a small retreat by the river-side, to which a few\nfemale inquirers resorted unnoticed or abhorred. Such is the world in\nminiature! In reviewing the long track of ages, we can observe but here\nand there a traveller along the road to Zion. The \"narrow way\" appears an\nunfrequented path, while thousands and myriads crowd the \"broad road that\nleadeth to destruction.\" The page of history is not adorned with the\nnames of saints, but, blessed be God, they are recorded in Scripture, and\nwill shine forever in the annals of eternity.\n\nThe subject, however, presents another aspect. Lydia was the first convert\nto the Christian faith in EUROPE! In her heart was deposited the first\nseed that was sown in this new field of labour, in which so rich and\nextensive a harvest has since sprung up. It was then, indeed, according to\nthe parabolical representations of Christ, but as \"a grain of mustard\nseed,\" which is the \"least of all seeds;\" but what a plant has it since\nbecome, striking deep its roots, and waving wide its branches, so that the\nnations recline beneath its refreshing shade, and feel the healing virtue\nof its sacred leaves! At that distant period, while Asia was under\nspiritual culture, Europe presented nothing to the eye but an outstretched\nwilderness of desolation--ignorance spread over her fairest regions \"gross\ndarkness,\" and the very \"shadow of death\"--and superstition reigned upon\nhis gloomy throne with triumphant and universal dominion. The particular\nstate of Britain may be inferred from the general condition of the world;\nbut if any difference existed, there is reason to suppose, from its\npeculiar disadvantages and insular situation, that a blacker midnight\nenveloped this region, than spread over the more civilized provinces of\nthe Roman empire. There was, indeed, no nation in which the grossest\npractices of idolatry did not prevail, and where human nature did not\nappear in a state of awful degeneracy. Their very reason was folly; their\nvery religion impiety. Let us, then, be unceasingly grateful to that\nprovidence, which has not only sent the gospel to Europe, but has caused\nthe light to shine with peculiar glory in this favoured land, which, at\nits first promulgation, was in a state of singular depravity; fixed, so\nto speak, in the very meridian of the benighted hemisphere.\n\nBritain has now emerged into day; and has not only caught the rising beam\nof mercy, but is becoming the very centre of illumination to every kindred\nand people of the globe. The different orders of Christians engaged in\nmissionary under-takings--_Moravian, Baptist, Independent_, and _Church\nSocieties_, ought to be mentioned with distinguished approbation, and\nhailed as FELLOW LABOURERS in the vineyard. May they ever co-operate and\nnot control each other! May they be one in spirit, though diverse in\noperation! May they unite their respective energies in one common cause,\nwhile bigotry retires abashed from the glory of such a scene!\n\nAbove all, \"the United Kingdoms may fairly claim, what has been freely and\ncheerfully accorded by foreign nations, the honor of giving birth to an\ninstitution, (the British and Foreign Bible Society,) the most efficacious\never devised, for diffusing that knowledge which was given to make men\nwise unto salvation.\n\n\"But although the approbation so generally bestowed on the British and\nForeign Bible Society, may be received as a gratifying homage to the\nsimplicity, purity, benevolence, and importance of its design, it is not\nto the praise of men, but to the improvement of their moral and religious\nstate, that the Society aspires. Acting under the influence of an ardent\ndesire to promote the glory of God, and adopting the spirit of the\napostolic injunction, 'As we have opportunity let us do good unto all men,\nespecially to those who are of the household of faith;' its object is to\nadminister comfort to the afflicted, and rest to the weary and\nheavy-laden; to dispense the bread and water of life to those who hunger\nand thirst after righteousness; to feed the flock of Christ at home and\nabroad; and to impart to those who sit in darkness the cheering rays of\nthe Sun of Righteousness.\n\n\"The theatre on which the Society displays its operations, is that of the\nwhole world. Considering all the races of men as children of one common\nFather, who 'maketh his sun to rise on the evil and on the good, and\nsendeth rain on the just and on the unjust;' and who wills 'that all men\nshould come to the knowledge of the truth;' the British and Foreign Bible\nSociety offers the records of eternal life to the bond and the free, to\nHeathens and Christians,--in the earnest hope that they may become a lamp\nunto the feet, and a light unto the paths of those who now receive them,\nand of generations yet unborn.\n\n\"To support the character which the British and Foreign Bible Society has\nassumed, to realize the hopes which it has excited, to foster and enlarge\nthe zeal which it has inspired, are obligations of no common magnitude,\nand which cannot be discharged without correspondent exertions. 'As a city\nthat is set on a hill cannot be hid,' the eyes of nations look up to it\nwith expectation. Immense portions of the globe, now the domains of\nidolatry and superstition; regions where the light of Christianity once\nshone, but is now dim or extinguished; and countries where the heavenly\nmanna is so scarce, that thousands live and die without the means of\ntasting it,--point out the existing claims on the benevolence of\nthe Society.\n\n\"To supply these wants, fill up these voids, and display the light of\nrevelation amidst the realms of darkness, will long require a continuance\nof that support which the British and Foreign Bible Society has derived\nfrom the public piety and liberality, and perhaps the persevering efforts\nof succeeding generations. Let us not, however, be weary in well doing;\n'for in due season we shall reap, if we faint not.'\n\n\"Whatever may be the extent of the existing or increasing claims on the\nBritish and Foreign Bible Society, it has ample encouragement to proceed\nin its sacred duty of disseminating the Word of Life.\n\n\"'I will bring the blind by a way that they knew not; I will lead them in\npaths that they have not known; I will make darkness light before them,\nand crooked things straight.'\n\n\"These are the words of the Almighty himself. Let the British and Foreign\nBible Society, uniting its prayers with those that are daily offered up at\nhome and abroad for the blessing of God on its proceedings, humbly hope\nthat it may become the instrument of his providence, for accomplishing his\ngracious promises; and that, by means of the Scriptures distributed\nthrough its exertions, or by its influence and encouragement, nations now\nignorant of the true, God, may learn 'to draw water from the wells of\nsalvation.' The prospect is animating, the object holy, its accomplishment\nglorious; for the prospective efforts of the Society are directed to a\nconsummation, (whether attainable by them or not, is only known to Him who\nknoweth all things,) when all the ends of the earth, adopting the language\nof inspiration, shall unite their voices in the sublime strains of\nheavenly adoration: 'Blessing and honour, and glory and power, be unto Him\nthat sitteth upon the throne, and unto the Lamb for ever and ever:\nHallelujah! for the Lord God Omnipotent reigneth!\"' [50]\n\n\n\n\nEssay on What Christianity Has Done for Women.\n\n\n\nAt this distance of time, and possessing only the very brief information\nwith which it has pleased Infinite Wisdom to furnish us in the commencing\nchapters of the book of Genesis, it is impossible to ascertain with\nprecision the nature of that disparity which originally subsisted between\nthe first parents of mankind. The evidence does not seem to be decisive,\nwhether their characteristic differences were merely corporeal or mental,\nexterior or internal, natural and essential, or accidental. It is\nquestionable whether the superiority of Adam arose out of the revelations\nhe received, and the priority of his existence to his \"fair partner Eve,\"\nor from an innate pre-eminence which marked him, not only as the head of\nthe inferior creation, but as the appointed lord of the woman. A close\nexamination of the subject, perhaps, would lead us to infer, that an\nequality subsisted in all those respects which are not strictly classed\nunder the epithet _constitutional_; and that the authority which\nrevelation has conceded to the man, results from his present fallen\ncondition.\n\nIt is indeed observable, that when God determined upon the creation of the\nwoman, because it was not deemed good that the man should be alone, she is\nrepresented as the intended \"help meet _for_ him;\" but this expression is\nnot perhaps to be understood, as referring so much to subserviency as to\nsuitability. The capacity of one being to promote the happiness of\nanother, depends on its adaptation. The virtuous and the vicious, the\nfeeble and the strong, the majestic and the mean, cannot be associated\ntogether to any advantage, and a general equality appears requisite, to\nrender any being capable of becoming the _help meet_ to a perfect\ncreature. This idea of his new-formed companion pervades the language of\nAdam, when she was first brought to him by her Almighty Creator: \"This,\"\nsaid he, \"is now bone of my bone, and flesh of my flesh; she shall be\ncalled Woman, because she was taken out of man. Therefore shall a man\nleave his father and mother, and shall cleave unto his wife, and _they\nshall be one flesh_.\"\n\nTo this it may be added, that subjection to the man is expressly enjoined\nas a part of the original curse upon the female. This infliction\nnecessarily implies a previous equality in rank and station. There was\nevidently before, no competition, no struggle for dominion, and no sense\nof inferiority or pre-eminence. The language of Jehovah in denouncing the\nrespective destinies of these transgressors, unquestionably conferred a\npower or claim upon man, which he did not originally possess, and which\nwas intended as a perpetual memento of the woman having been the first to\ndisobey her Maker. \"Unto the woman\" he said, \"I will greatly multiply thy\nsorrow and thy conception; in sorrow thou shall bring forth children; and\nthy desire shall be to thy husband, and _he shall ride over thee_.\"\n\nBut, whatever were the original equalities or inequalities of the human\nrace, this, at least, is certain, that the influence of depraved passions\nsince the fall, is sufficiently conspicuous in rendering the claims and\nduties of both sexes more and more ambiguous, and disarranging the\nharmonies of the first creation. In proportion to the degree in which\nsociety is corrupt, power will assume an authority over weakness, and they\nwho ought to be help meets will become competitors. Opposition generates\ndislike, and dislike, when associated with power, will produce oppression.\nIt is in vain to plead the principle of right, to solicit attention to the\nvoice of reason, or to attempt to define the boundaries of influence, when\nno means exist of enforcing the attention of him who can command\nobedience. There is no alternative but submission or punishment. Upon this\nprinciple, the female sex may be expected to become the sport of human\ncaprice, folly, and guilt. But Christianity tends to rectify the disorders\nwhich sin has introduced into the universe, and both in a natural and\nmoral sense, to restore a lost paradise. Like that mighty Spirit, which in\nthe beginning moved upon the surface of the waters, when the earth was\nwithout form and void, and darkness was upon the face of the deep, it\ncorrects the confusion of the moral system, pervades and reorganizes the\nformless mass of depraved society, and pacifies the turbulence of human\npassions. With a majesty that overawes, a voice that will be heard, an\ninfluence that cannot be resisted, it renews the world, and will\neventually diffuse its unsetting glory through every part of the\nhabitual globe.\n\nThe subject before us presents a large field of research, and it would\nwell repay the labour to walk with a deliberate step around its spacious\nborders and throughout its ample extent; but we must content ourselves\nwith tracing out some of its principal varieties, and collecting\ncomparatively a few of its productions.\n\nOur plan will require the induction _of facts_, as the necessary basis of\nargument or illustration; and these refer to the state of women, in\ncountries and during periods in which the religion of the Bible was wholly\nunknown, as in the nations of Pagan antiquity, in Greece and Rome; in\nsavage, superstitious, and Mahometan regions; and their condition\npreviously to the establishment of Christianity, in patriarchal time and\nplaces, or during the Jewish theocracy.\n\nI. The Pagan Nations of Antiquity demand the first consideration.\n\nOur knowledge of the _ancient Egyptians_ is extremely limited, being\nderived from the Greek writers, whose accounts are often contradictory.\nTheir testimony, however, is sufficiently precise respecting the\nprevalence of domestic servitude. The Egyptians were a people remarkable\nfor jealousy, which was carried to such an extreme, that after the death\nof their wives, they even entertained apprehensions respecting the\nembalmers. [51] Having decreed it to be indecent in women to go abroad\nwithout shoes, they deprived them of the means of wearing them, by\nthreatening with death any one who should make shoes for a woman. They\nwere forbidden music, probably with a view of preventing their possessing\nso dangerous an attraction as that of an elegant accomplishment.\n\nWith regard to the _Celtic nations_, it is true, that the Romans were\nsurprised at the degree of estimation in which these barbarous tribes held\ntheir women, and the privileges which they conceded to them; and it must\nbe admitted that certain stern virtues characterized those who were\naddicted to military achievements, resulting partly from their incessant\noccupation as warriors, and partly from some indefinite but splendid\nideas of fame and glory. Seduction and adultery were vices of rare\noccurrence; the bridegroom bestowed a dowery upon the bride, consisting of\nflocks, a horse ready bridled and saddled, a shield, a lance, and a sword;\n[52] and they were often stimulated by their presence and excitement in\ntheir warlike expeditions. But though generally contented with one wife,\nthe nobles were allowed a plurality, either for _pleasure_ or _show_; the\nlabours of the field, as well as domestic toil, devolved on the women;\nwhich, though practised in very ancient times, even by females of the most\nexalted rank, evidently originated in the general impression of their\ninferiority in the scale of existence. Their great Odin, or Odinus,\nexcluded from his paradise all who did not by some violent death follow\ntheir deceased husbands; and in time they were so degraded, that by an old\nSaxon law, he that hurt or killed a woman was to pay only half the fine\nexacted for injuring or killing a man. But the argument in favour of\nChristianity, as assigning women their _proper place_ in society, is\ncorroborated by observing the extremes of oppression and adulation, to\nwhich the Scandinavian nations alternately veered. While polygamy and\ninfanticide prevailed, the practice of raising into heroines,\nprophetesses, and goddesses, some of their women, was no less indicative\nof a very imperfect sense of the true character of the female sex. [53]\nThe public and domestic life of the _Greeks_ exhibit unquestionable\nevidences of barbarity in the treatment of women. Homer, and all their\nsubsequent writers, show that they were subjected to those restrictions,\nwhich infallibly indicate their being regarded only as the property of\nmen, to be disposed of according to their will. Hence they were bought and\nsold, made to perform the most menial offices, and exposed to all the\nmiseries and degradation of concubinage. The daughters, even of persons of\ndistinction, were married without any consultation of their wishes, to men\nwhom, frequently, they had never seen, and at the early age of fourteen or\nfifteen; previous to which period, the Athenian females were kept in a\nstate of as great seclusion as possible. Their study was dress; and\nslaves, their mothers excepted, were their only companions. The duties of\na good wife were, in the opinion of the wisest of the Greeks, comprised in\ngoing abroad to expose herself as little as possible to strangers, taking\ncare of what her husband acquired, superintending the younger children,\nand maintaining a perpetual vigilance over the adult daughters. After\nmarriage, some time elapsed before they ventured to speak to their\nhusbands, or the latter entered into conversation with them. At no time\nwere wives intrusted with any knowledge of their husbands' affairs, much\nless was their opinion or advice solicited; and they were totally excluded\nfrom mixed society. One of the most excellent of the Athenians admitted,\nthere were few friends with whom, he conversed so seldom as with his\nwife. [54]\n\nSolon, in his laws, is silent with regard to the education of girls,\nthough he gave very precise regulations for that of boys. That legislator\nimagined that women were not sufficiently secluded, and therefore directed\nthat they should not go abroad in the daytime, except it were in full\ndress; or at night, but with torches and in a chariot. He prohibited their\ntaking eatables out of the houses of their husbands of more value than an\nobolus, or carrying a basket more than a cubit in length. [55] The\nAthenians had previously possessed the power of selling their children and\nsisters; and even Solon allowed fathers, brothers, and guardians, this\nright, if their daughters, sisters, and wards, had lost their innocence.\nFrom various enactments, it appears that adultery was extremely common,\nand female modesty could not be preserved even by legislative restraint.\nMost of the Greeks, and even their philosophers, concurred with the\nEastern nations in general in associating with courtesans; who were,\nindeed, honoured with the highest distinctions. The Corinthians ascribed\ntheir deliverance, and that of the rest of Greece, from the power of\nXerxes, to the intercession of the priestess of Venus, and the protection\nof the goddess. At all the festivals of Venus, the people applied to the\ncourtesans as the most efficacious intercessors; and Solon deemed it\nadvantageous to Athens, to introduce the worship of that goddess, and to\nconstitute them her priestesses. In the age of Pericles, and still more\nafterward, prostitution, thus yoked with superstition, and sanctioned by\nits solemnities, produced the most baneful effects upon public morals.\nFrom idolatrous temples, the great reservoirs of pollution, a thousand\nstreams poured into every condition of life, and rolling over the whole of\nthis cultivated region, deposited the black sediment of impurity upon the\nonce polished surface of society, despoiling its beauty, discolouring its\ncharacter, and ruining its glory.\n\nThe Athenians did not hesitate to take their wives and daughters to visit\nthe notorious Aspasia in the house of Pericles, though she was the teacher\nof intrigue, and the destroyer of morals. The most celebrated men lived in\ncelibacy, only to secure the better opportunities of practising vice,\nwhich however did not conceal her hideous deformity in the shades, but\nstalked forth at noonday, emblazoned by the eloquence of a Demosthenes,\nand enriched by treasuries of opulence.\n\nIn many respects the Spartans differed from the other Greeks in their\ntreatment of the female sex. The women were as shamefully exposed as those\nof the other states were secluded; being introduced to all the exercises\nof the public gymnasium at an early age, no less than the other sex, and\ntaught the most shameless practices. The laws of Lycurgus were in many\ninstances utterly subversive of morality, and too outrageous for citation.\nThe depravity of the sex was extreme even at an early period, and\nXenophon, Plutarch, and Aristotle, impute to this cause the ultimate\nsubversion of the Spartan state.\n\nThe _Romans_ differed materially from the Greeks and the oriental nations\nin one point with regard to their treatment of women; namely, in never\nkeeping them in a state of seclusion from the society of men: but the\nhusbands were very incommunicative: and it seems at least to have been an\n_understood_, if not a written law, that they should avoid all\ninquisitiveness, and speak only in the presence of their husbands. In the\nsecond Punic war, the Oppian law prohibited the women, from riding in\ncarriages and wearing certain articles of dress; which was, however,\nafterward repealed. The ancient laws considered children as slaves, and\nwomen as children who ought to remain in a state of perpetual tutelage.\nAccording to the laws of Romulus and Numa, a husband's authority over his\nwife was equal to that of a father over his children, excepting only that\nhe could not sell her. The wife was stated to be in servitude, though she\nhad in name the rights of a Roman citizen. From the moment of her marriage\nshe was looked upon as the daughter of her husband and heir of his\nproperty, if he had no children; otherwise she was considered as his\nsister, and shared an equal portion with the children. Wives had no right\nto make wills, nor durst they prefer complaints against their husbands;\nand the power of the latter over them was as unrestricted as that which\nthey possessed over their children: in fact, the husband could even put\nhis wife to death, not only for gross immoralities, but for excess in\nwine. [56]\n\nConsiderable changes took place in the laws after the period of the\ndestruction of Carthage, some of which allowed greater privileges to\nfemales; but as divorces became more frequent, crimes multiplied. In the\nlatter periods of the republic women had the principal share in public\nplots and private assassinations, and practised the worst of sins with the\nmost barefaced audacity.\n\nThe morals of women are indicative of the state of society in general, and\nof the estimation in which they are held in particular. If the other sex\ntreat them as slaves, they will become servile and contemptible, a certain\ndegree of self-respect being essential to the preservation of real dignity\nof character. The way to render human beings of any class despicable is\nto undervalue them; for disesteem will superinduce degeneracy. If this be\nthe case, then the state of women in any age or country is a criterion of\npublic opinion, since the vices of their lives indicate their condition;\nupon which principle, Greece and Rome exhibit wretched specimens of female\ndegradation.\n\nBut there is one circumstance in the history of the Romans which must not\nbe wholly overlooked. Their conduct was marked by _capriciousness._ Though\nthe usual treatment of their women resembled that of other Pagan nations\nin barbarity, like some of them, too, they frequently rendered them\nextraordinary honours. On some occasions they even transferred to their\nprincipal slaves the right of chastising their wives; and yet, on others\nthey paid them distinguished deference: as in the case of vestals, and the\nprivileges conceded to them after the negotiation between the Romans and\nSabines. Various individual exceptions to a barbarous usage might be\nadduced; sufficient, however, only to evince the general debasement of the\nfemale sex, and the total absence of all fixed principles of moral action\nin unchristianized man.\n\nII. Next to the nations of antiquity, the state of women in SAVAGE,\nSUPERSTITIOUS, AND MAHOMETAN COUNTRIES, comes under review.\n\nIn treating this part of the subject, it will be necessary to make a rapid\ncircumnavigation of the globe, touching at least at the most\nremarkable places.\n\n\n\nEUROPE.\n\n\nGREENLAND. The situation of females in this country might well justify the\nexclamation of an ancient philosopher, who thanked God that _he was born a\nman and not a woman_. The only employment of girls, till their fourteenth\nyear, is singing, dancing, amusements, attending on children, and fetching\nwater; [57] after which they are taught, by their mothers, to sew, cook,\ntan the skins of animals, construct houses, and navigate boats. It is\ncommon for the men to stand by as idle spectators, while the women are\ncarrying the heaviest materials for building; the former never attempting\nto do any thing but the carpenter's work. Parents frequently betroth their\ndaughters in infancy, and never consult their wishes respecting marriage;\nif no previous pledge be given, they are disposed of to the first suiter\nthat chances to make the application. From their twentieth year, the usual\nperiod of marriage, the lives of the women, says Cranz, are a continued\nseries of hardships and misery. The occupations of the men solely consist\nin hunting and fishing; but so far from giving themselves the trouble to\ncarry home the fish they have caught, they would think themselves\neternally disgraced by such a condescension.\n\nThe Greenlanders have two kinds of boats, adapted to procure subsistence.\nOne of them is the great woman's boat called the _umiak_, from twelve to\neighteen yards in length, and four or five in width. These boats are rowed\nby four women, and steered by a fifth, without any assistance from the\nmen, excepting in cases of emergency. If the coast will not allow them to\npass, six or eight women take the boat upon their heads, and carry it over\nland to a navigable place.\n\nMothers-in-law are absolute mistresses in the houses of their married\nsons, who frequently ill-treat them; and the poor women are sometimes\nobliged to live with quarrelsome favourites, and may be corrected or\ndivorced at pleasure. Widows who have no friends, are commonly robbed of a\nconsiderable portion of their property by those who come to sympathize\nwith them by an affected condolence; and can obtain no redress,--on the\ncontrary, they are obliged to conciliate their kindness by the utmost\nobsequiousness. After a precarious subsistence in different families, and\nbeing driven from one hut to another, they are suffered to expire without\nhelp or notice. When widows have grown-up sons, their condition is much\nsuperior to that in which they formerly lived with their husbands. When\naged women pretend to practise, or are suspected of witchcraft--if the\nwife or child of a Greenlander happen to die--if his fowling piece miss\nfire, or his arrow the mark at which it was shot--the supposed sorceress\nis instantly stoned, thrown into the sea, or cut in pieces by the\n_angekoks_ or male magicians. There have even been instances of sons\nkilling their mothers, and brothers their sisters. The infirmities of age\nexpose women to violent deaths, being sometimes with their own consent,\nand sometimes forcibly, interred alive by their own offspring.\n\nRUSSIA. Over this extensive empire, including sixteen different nations,\nthe condition of women is such as equally to evince the degraded character\nof the men. Among the Siberians, an opinion is entertained that they are\nimpure beings, and odious to the gods; in consequence of which, they are\nnot permitted to approach the sacred fire, or the places of sacrifice. In\nthe eastern islands, in particular, there exists tribes to whom the\nnuptial ceremony is unknown; and in cases where the daughters are\npurchased by goods, money, or services, their fathers never consult their\nchildren, and their husbands treat them as slaves or beasts of burden. In\nSiberia, conjugal fidelity is bartered for gain, or sacrificed at the\nshrine of imaginary hospitality. The sale of their wives is by no means\nuncommon, for a little train oil, or other paltry considerations. To this\nthe women offer no objection, and at an advanced age frequently seek\nyounger wives for their husbands, and devote themselves to domestic\ndrudgery. [58] The same degrading facts apply to the Tungusians and other\ntribes. In some respects the Kamtschadales differ from the rest, but the\nextreme debasement arising from their libidinous brutality must not be\ndescribed, and can scarcely be credited. [59]\n\nAmong all the Slavon nations of Europe, wives and daughters have ever been\nkept in a state of exclusion. Brides are purchased, and instantly become\nslaves. Formerly sons were compelled by blows to marry, and daughters\ndragged by their hair to the altars; and the paternal authority is still\nunbounded. The lower classes are doomed to incessant labour, and are\nobliged to submit to the utmost indignities. [60]\n\nThe picture of Russian manners varies little with reference to the prince\nor the peasant.... They are all, high and low, rich and poor, alike servile\nto superiors; haughty and cruel to their dependants, ignorant,\nsuperstitions, cunning, brutal, barbarous, dirty, mean. The emperor canes\nthe first of his grandees; princes and nobles cane their slaves; and the\nslaves their _wives_ and _daughters_. [61]\n\nITALY AND SPAIN. These two countries may be classed together, because the\ncondition of the female sex is very similar in both: the education of\nwoman is totally neglected, and they are not ashamed of committing the\ngrossest blunders in common conversation. Such is their situation that\nthey cannot intermeddle with the concerns of their husbands, without\nexciting their jealousy. Girls are in early years left to the care of\nservants who are both ill educated and immoral; the same may be said of\ntheir mothers, whose conversation and public conduct tend to perfect the\ngrowth of licentiousness in their uncultivated children.\n\nPORTUGAL. Young women in this kingdom are not instructed in any thing\ntruly useful or ornamental; and even those who belong to respectable\nfamilies, are often ignorant of reading and writing. Parents keep their\ndaughters in the most rigid confinement, frequently not allowing them even\nto go abroad to church to hear mass, and never unattended. They are\nsecluded from all young persons of the other sex, who are not permitted to\nvisit families where there are unmarried females. The consequence of this\nausterity is an extended system of intrigue, for the purpose of evading\nall this circumspection--by which means they are full of cunning\nand deceit.\n\nTURKEY. Women, in Constantinople, are confined in seraglios for life, or\nshut up in their apartments. They are not permitted to appear in public\nwithout a vail, and can only obtain their freedom by devoting themselves\nto prostitution.\n\n\"The slave market,\" says Mr. Thornton, \"is a quadrangle, surrounded by a\ncovered gallery, and ranges of small and separate apartments. The manner\nof purchasing slaves is described in the plain and unaffected narrative of\na German merchant, which, as I have been able to ascertain its general\nauthenticity, may be relied on as correct in this particular. He arrived\nat Kaffa, in the Crimea, which was formerly the principal mart of slaves;\nand hearing that an Armenian had a Georgian and two Circassian girls to\ndispose of, feigned an intention of purchasing them, in order to gratify\nhis curiosity, and to ascertain the mode of conducting such bargains. A\nCircassian maiden, eighteen years old, was the first who presented\nherself; she was well dressed, and her face was covered with a vail. She\nadvanced towards the German, bowed down, and kissed his hand: by order of\nher master, she walked backwards and forwards in the chamber to show her\nshape, and the easiness of her gait and carriage: her foot was small, and\nher gesture agreeable. When she took off her vail, she displayed a bust of\nthe most attractive beauty. She rubbed her cheeks with a wet napkin, to\nprove that she had not used art to heighten her complexion; and she opened\nher inviting lips, to show a regular set of teeth of pearly whiteness. The\nGerman was permitted to feel her pulse, that he might be convinced of the\ngood state of her health and constitution. She was then ordered to retire,\nwhile the merchants deliberated upon the bargain. The price of this\nbeautiful girl was four thousand piastres, [equal to four thousand five\nhundred florins of Vienna.\"] [62]\n\nGREECE. The condition of females, in Modern Greece, may be inferred from\nan anecdote or two related by _Lieutenant Collins_. He and his friends\nwere approaching _Macri_, on the coast of Asia Minor. \"Encouraged to\nproceed,\" he remarks, \"we approached the second groupe, which we passed\nin a similar manner; but some woman, who were near them, appeared to fly\nat our approach, and view us at a distance with astonishment and fear. But\nno sooner had we advanced, than, as with general consent, they all caught\ntheir children in their arms, and with the fears of a mother apprehensive\nfor the safety of a beloved child, flew to their houses, and shut\nthemselves in, and we saw no more of them till our return.\n\n\"Our company during dinner consisted of Greeks only--it was served up by\nthe women, attended by one of her children, who with all the family\nappeared in an abject state; for on offering her a little of the wine,\nwhich they so kindly furnished us with, she shrunk back, with an\nexpression of surprise at our condescension, which excited ours also; and\nthe man understanding a little Italian, we inquired the reason; 'Such,'\nsays he, is the inferiority and oppression we labour under, that it is in\ngeneral thought too great honour for a Turk to present a person of this\ndescription with, any token of respect, and forward in her to accept it,\nwhich is the reason of her timidity, in not accepting the wine from\nyou.'\" [63]\n\nIn Greece, the women are closely confined at home; they do not even appear\nat church till they are married. The female slaves are not Greeks, but\nsuch as are either taken in war or stolen by the Tartars from Russia,\nCircassia, or Georgia. Many thousands were formerly taken in the Morea,\nbut most of them have been redeemed by the charitable contributions of the\nChristians, or ransomed by their own relations. The fine slaves that wait\nupon great ladies, are bought at the age of eight or nine years, and\neducated with great care to accomplish them in singing, dancing,\nembroidery, &c. They are commonly Circassian, and their patron rarely\never sells them, but if they grow weary of them, they either present them\nto a friend, or give them their freedom.\n\n\n\nASIA.\n\n\nTARTARY. This immense country, in its utmost limits, reaches from the\nEastern Ocean to the Caspian Sea; and from Corea, China, Thibet,\nHindoostan, and Persia, to Russia, and Siberia; including a space of three\nthousand six hundred miles in length, and nine hundred and sixty in width,\nand comprehending all the middle region of Asia. Its two great divisions\nare into Eastern and Western; the former chiefly belongs to the emperor of\nChina, the latter to Russia.\n\nThe Mahometan Tartars are continually waging war against their neighbours\nfor the purpose of procuring slaves. When they cannot obtain adults, they\nsteal children to sell, and even make no scruple of selling their own,\nespecially daughters. In case of any disgust, their wives share a similar\nfate. Among the pagan Tartars incestuous practices are prevalent, and\ntheir wives are generally dismissed at, or previous to, the age of forty.\nThe mothers of sultans, among the Crim Tartars, neither eat with their\nsons, nor sit in their presence. They are, in fact, the slaves of their\ncaprice, often ill-treated by them, and sometimes even put to death. [64]\n\nThe _Calmucks_ are considered as remarkably lenient in their conduct to\nthe women: but fathers dispose of their daughters without their consent,\nand even antecedently to their birth. Their chiefs and princes have,\nbesides, large harems or seraglios where domestic rivalship imbitters\nexistence. They are, moreover, regarded in general as servants, and\ninfidelity is compensated by a trifling offering to their\nmercenary rapacity.\n\nThe _Georgians and Circassians_ are celebrated for their surpassing\nbeauty, and their young women are brought up to some industrious habits.\nThe daughters of slaves receive a similar education, and are sold\naccording to their beauty, at from twenty to a hundred pounds each, or\nupwards. They consider all their children in the light of property,\nexposing them to sale as they would their cattle, and too often obtain\nlarge sums from the agents of despotism and depravity.\n\nCHINA. In this, and almost all the countries of Southern Asia, the\ncondition of women is truly deplorable. Forced marriages and sales are\nuniversal, and the Chinese are so excessively jealous, that they do not\npermit their wives to receive any visitors of the other sex, and transport\nthem from place to place in vehicles secured by iron bars. Their\nconcubines are not only treated with the most degrading inhumanity, but\nare slaves to the wives, who never fail to sway a despotic sceptre; they\nare besides liable at any time to be sold. The children of concubines are\nregarded as the offspring of the legitimate wife; hence they manifest no\naffection for their real mothers, but often treat them with the most\nmarked disrespect. The laws of China and Siam allow the lawful wives and\nsons, after the death of their husbands and fathers, to exclude concubines\nand their children from all share in the property of the deceased, and to\ndispose of their persons by public or private sale.\n\nThe wives of people of rank are always confined to their apartments from\nmotives of jealousy; those of a middle class are a kind of upper servants\ndeprived of liberty; and the wives of the lower orders are mere domestic\ndrudges. The handsomest women are usually purchased for the courts and\nprincipal mandarins.\n\n\"We can readily,\" says a respectable writer, \"give credit to the custom of\na landlord taking the wife of a ryat or peasant, as a pledge for rent, and\nkeeping her till the debt is discharged (in the kingdom of Nepaul;) since\nwe know, on the best authority, that their wise polished neighbours, the\nChinese, have found it necessary to enact a prohibitory statute against\nlending wives and daughters on hire.\" [65]\n\nAnother writer observes, \"Since the philosophical inquiry into the\ncondition of the weaker sex, in the different stages of society, published\nby Millar, [66] it has been universally considered as an infallible\ncriterion of barbarous society, to find the women in a state of great\ndegradation. Scarcely among savages themselves is the condition of women\nmore wretched and humiliating than among the Chinese. A very striking\npicture of the slavery and oppression to which they are doomed, but too\nlong for insertion in this place, is drawn by M. Vanbraam. [67] Mr. Barrow\ninforms us, that among the rich, the women are imprisoned slaves; among\nthe poor, drudges; 'many being,' says he, 'compelled to work with an\ninfant upon the back, while the husband, in all probability, is gaming,--I\nhave frequently seen women,' he adds, 'assisting to drag a sort of light\nplough, and the harrow. The easier task, that of directing the machine, is\nleft to the husband.' [68] The Chinese value their daughters so little,\nthat when they have more children than they can easily maintain, they hire\nthe midwives to stifle the females in a basin of water as soon as they are\nborn.' [69] Nothing can exceed the contempt towards women which the maxims\nof the most celebrated of their lawgivers express. 'It is very\ndifficult,' said Confucius himself, 'to govern women and servants; for if\nyou treat them with gentleness and familiarity, they lose all respect; if\nwith rigour, you will have continual disturbance.'\n\n\"Women are debarred almost entirely from the rights of property; and they\nnever inherit. Among the worst savage nations, their daughters are sold to\ntheir husbands, and are received and treated as slaves. [70] When society\nhas made a little progress, the purchase-money is received only as a\npresent, and the wife, nominally at least, is not received as a slave.\nAmong the Chinese, the daughter, with whom no dowry is given, it uniformly\nexchanged for a present; and so little is the transaction, even on a\npurchase, disguised, that Mr. Barrow has no scruple to say, 'the daughters\nmay be said to be invariably sold.' [71] He assures us, that 'it is even a\ncommon practice among the Chinese to sell their daughters, that they may\nhe brought up as prostitutes.' [72] [73]\n\nBIRMAN EMPIRE. This extensive dominion comprehends the state of Pegu, Ava,\nArracan, and Siam. Women are not secluded from the society of men, but\nthey are held in great contempt. Their evidence is undervalued in judicial\nproceedings. The lower classes sell their women to strangers, who do not,\nhowever, seem to feel themselves degraded. In Pegu, Siam, Cochin China,\nand other districts, adultery is regarded as honourable. Herodotus\nmentions a people called Gendanes, where the debasement of the female\ncharacter is such, that their misconduct is an occasion of boasting and a\nsource of distinction.\n\nHINDOOSTAN. The following extracts, from the letters of the Baptist\nmissionaries, in India, will speak volumes, and might, if it were\nnecessary, be corroborated by a thousand similar citations.\n\nAt an early period of the Baptist mission to India, Dr. Carey communicated\nthe following interesting account to a friend:--\"As the burning of women\nwith their husbands is one of the most singular and striking customs of\nthis people, and also very ancient, as you will see by the _Reek Bede_,\nwhich contains a law relating to it, I shall begin with this. Having just\nread a Shanscrit book, called _Soordhee Sungraha_, which is a collection\nof laws from the various Shasters, arranged under their proper heads, I\nshall give you an extract from it, omitting some sentences, which are mere\nverbal repetitions. Otherwise, the translation may be depended on as\nexact. The words prefixed to some of the sentences are the names of the\noriginal books from which the extracts are made.\n\n\"_Angeera._ After the husband's death, the virtuous wife who burns herself\nwith him, [74] is like an Asoondhatee, [75] and will go to bliss.--If she\nbe within one day's journey of the place where he dies, and indeed\nvirtuous, the burning of his corpse shall be deferred one day for\nher arrival.\n\n\"_Brahma Pooran_. If the husband die in another country, the virtuous wife\nshall take any of his effects; for instance, a sandal, and binding it on\nher thigh, shall enter the fire with it. [76]\n\n\"_Reek, Bede._ If a wife thus burn with her husband, it is not suicide; and\nher relations shall observe three days' uncleanness for her; after which\nher _Shraddha_ [77] must he properly performed.--If she cannot come to the\nplace, or does not receive an account of her husband's death, she shall\nwait the appointed ten days of uncleanness, [78] and may afterwards die in\na separate fire.--If she die in a separate fire, three days' uncleanness\nwill be observed; after which the _Pinda_ must be performed.--After the\nuncleanness on account of the husband is over, the _Shraddha_ must be\nperformed according to the commandment.--Three days after his death, the\n_Dospinda_ [79] must be made, and after ten days the regular _Shraddha_.\n\n\"_Goutam. Brahmmanee_ can only die with her husband, on which account she\ncannot burn in another fire. When a woman dies with her husband, the\neldest son, or nearest relation, shall set fire to the pile; whose office\nalso it is to perform the _Dospinda_, and all the obsequies. He who\nkindles the fire shall perform the _Dospinda_: [80] but her own son, or\nnearest relations, must perform the _Shraddha_.--If a woman burn\nseparately, only three days' uncleanness will be observed for her; but if\nin the same fire ten days.\n\n\"_Asouch Shunkar_. If another person die before the last day of\nuncleanness for a death or birth, then the uncleanness on account of the\nsecond person's death will be included in the first, and the time not\nlengthened out.\n\n\"_Bishnoo Pooran_. If the husband die in war, only present uncleanness, or\ntill bathing, will be observed for him: if, therefore, the wife burn with\nhim only one night's uncleanness will be observed for her; but, if in a\nseparate fire, three days; and in that case the husband's _Pinda_ will be\nat the end of three days.--If the husband and wife burn in one fire, they\nwill obtain separate offerings of the _Shraddha_.--If a woman die with\nher husband voluntarily, the offerings to her, and all her obsequies will\nbe equal to his.--If they die within a _Tithee_, or lunar day, the\nofferings will be made to both at the same time.--If the person be\n_Potect_, or sinful; that is, has killed a _Brahmman_, or drinks\nspirituous liquors, or has committed some sin in his former life, on\naccount of which he is afflicted with elephantiasis, consumption, leprosy,\n&c. [81] all will be blotted out by his wife burning with him, after\nproper atonement has been made. [82]--A woman with a young child, or\nbeing pregnant, cannot burn with her husband.--If there be a proper person\nto educate the infant, she may be permitted to burn.--If any woman ascend\nthe pile, and should afterward decline to burn, through love of life or\nearthly things, she shall perform the penance _Prazapatya_, and will then\nbe free from sin.'\" [83]\n\nThe following statement is taken from the more recent communication of\nanother of the Baptist missionaries to India:--\n\n\"Jan. 9, 1807. A person informing us that a woman was about to be burnt\nwith the corpse of her husband near our house, I, with several of our\nbrethren, hastened to the place; but, before we could arrive, the pile was\nin flames. It was a horrible sight. The most shocking indifference and\nlevity appeared among those who were present: I never saw anything more\nbrutal than their behaviour. The dreadful scene had not the least\nappearance of a religious ceremony, It resembled an abandoned rabble of\nboys in England, collected for the purpose of worrying to death a cat or a\ndog. A bamboo, perhaps twenty feet long, had been fastened at one end to a\nstake driven in the ground, and held down over the fire by men at the\nother. Such were the confusion, the levity, the bursts of brutal\nlaughter, while the poor woman was burning alive before their eyes, that\nit seemed as if every spark of humanity was extinguished by this cruel\nsuperstition. That which added to the cruelty was, the smallness of the\nfire. It did not consist of so much wood as we consume in dressing a\ndinner: no, not this fire that was to consume the living and the dead! I\nsaw the legs of the poor creature hanging out of the fire, while her body\nwas in flames. After a while they took a bamboo, ten or twelve feet long,\nand stirred it, pushing and beating the half-consumed corpse, as you would\nrepair a fire of green wood, by throwing the unconsumed pieces into the\nmiddle. Perceiving the legs hanging out, they beat them with the bamboo\nfor some time, in order to break the ligatures which fastened them at the\nknees; (for they would not have come near to touch them for the world.) At\nlength, they succeeded in binding them upwards into the fire; the skin and\nmuscles giving way, and discovering the knee-sockets bare, with the balls\nof the leg bones; a sight this, which, I need not say, made me thrill with\nhorror; especially when I recollected that this hopeless victim of\nsuperstition was alive but a few minutes before. To have seen savage\nwolves thus tearing a human body limb from limb, would have been shocking;\nbut to see relations and neighbours do this to one with whom they had\nfamiliarly conversed not an hour before, and to do it with an air of\nlevity, was almost too much for me to bear! Turning to the Brahmman who\nwas the chief actor in this horrid tragedy, a young fellow of about\ntwenty-two, and one of the most hardened that ever I accosted, I told him\nthat the system which allowed of these cruelties, could no more proceed\nfrom God than darkness from the sun; and warned him, that he must appear\nat the judgment-seat of God, to answer for this murder. He, with a grin,\nfull of savage contempt, told me that 'he gloried in it, and felt the\nhighest pleasure in performing the deed.' I replied, 'that his pleasure\nmight be less than that of his Master; but seeing it was in vain to reason\nwith him, I turned to the people, and expostulated with them. One of them\nanswered, that 'the woman had burnt herself of her own free choice, and\nthat she went to the pile as a matter of pleasure.'--'Why, then, did you\nconfine her down with that large bamboo?'--'If we had not, she would have\nrun away'--'What, run away from pleasure!' I then addressed the poor lad,\nwho had been thus induced to set fire to his mother. He appeared about\nnineteen. 'You have murdered your mother! your sin is great. The sin of\nthe Brahmman, who urged you to it, is greater; but yours is very\ngreat.'--'What could I do? It is the custom.'--'True, but this custom is\nnot of God; but proceedeth from the devil, who wishes to destroy mankind.\nHow will you bear the reflection that you have murdered your only\nsurviving parent?' He seemed to feel what was said to him; but, just at\nthis instant, that hardened wretch, the Brahmman, rushed in, and drew him\naway, while the tears were standing in his eyes. After reasoning with some\nothers, and telling them of the Saviour of the world, I returned home with\na mind full of horror and disgust.\n\n\"You expect, perhaps, to hear that this unhappy victim was the wife of\nsome Brahmman of high cast. She was the wife of a barber who dwelt at\nSerampore, and had died that morning, leaving the son I have mentioned,\nand a daughter about eleven years of age. Thus has this infernal\nsuperstition aggravated the common miseries of life, and left these\nchildren stripped of both their parents in one day! Nor is this an\nuncommon case. It often happens to children far more helpless than these;\nsometimes to children possessed of property, which is then left, as well\nas themselves, to the mercy of those who have decoyed their mother to\ntheir father's funeral pile.\" [84]\n\nCEYLON. \"Idolatrous procession. Each carriage has four wheels of solid\nwood, and requires two hundred men to drag it. When they are dragged along\nthe streets, on occasions of great solemnity, women, in the phrensy of\nfalse devotion, throw themselves down before the wheels, and are crushed\nto death by their tremendous weight; the same superstitious madness\npreventing the ignorant crowd from making any attempt to save them.\" [85]\n\nSUMATRA. \"The modes of marriage,\" says Mr. Marsden, \"according to the\noriginal institutions of these people, are by _jujur_, by _arnbel anak_,\nor by _Semando_. The jujur is a certain sum of money, given by one man to\nanother, as a consideration for the person of his daughter, whose\nsituation, in this case, differs not much from that of a slave to the man\nshe marries, and to his family; his absolute property in her depends,\nhowever, upon some nice circumstances. Besides the _botang jupu,_ (or main\nsum,) there are certain appendages, or branches, one of which, the _tali\nkulo_, or five dollars, is usually, from motives of delicacy or\nfriendship, left unpaid; and so long as that is the case, a relationship\nis understood to subsist between the two families, and the parents of the\nwoman have a right to interfere on occasions of ill treatment; the husband\nis also liable to be fined for wounding her: with other limitations of\nabsolute right. When that sum is finally paid, which seldom happens but in\ncases of violent quarrel, the _tali kulo_, (tie of relationship,) is said\nto be _putus_, (broken,) and the woman becomes to all intents the slave of\nher lord. She has then no title to claim a divorce in any predicament; and\nhe may sell her, making only the first offer to her relations.\"\n\nSpeaking of another part of the _country_, (Batta,) he says, \"the men are\nallowed to marry as many wives as they please or can afford, and to have\nhalf a dozen is not uncommon. The condition of the women appears to be no\nother than that of slaves, the husbands having the power of selling their\nwives and children.\" [86]\n\nJAVA. At Bantam, and in other parts of the island, fathers betroth their\nchildren at a very early age, lest they should be taken from them to\nsupply the harems of kings, or be sold for slaves on the death of the\nfathers by the monarch, who is heir of all his subjects. [87]\n\nAmong all the nations of Southern Asia, and the East Indian and South Sea\nIslands, the women are despised and oppressed; the wives and daughters of\nevery class are offered to strangers, and compelled to prostitute\nthemselves. They are moreover used with the utmost cruelty by their\nhusbands, and not permitted to eat, or even to sit down, in the presence\nof the men; and yet, with marvellous inconsistency, many nations allow\nthemselves to be governed by women, who sometimes reign with despotic\nauthority.\n\nNEW HOLLAND. \"The aboriginal inhabitants of this distant region are,\nindeed, beyond comparison, the most barbarous on the surface of the globe.\nThe residence of Europeans has been wholly ineffectual; the natives are\nstill in the same state as at our first settlement. Every day are men and\nwomen to be seen in the streets of Sydney and Paramatta naked as in the\nmoment of their birth. In vain have the more humane of the officers of the\ncolony endeavoured to improve their condition: they still persist in the\nenjoyment of their ease and liberty in their own way, and turn a deaf ear\nto any advice upon this subject.\" [88]\n\n\"They observe no particular ceremony in their marriages, though their mode\nof courtship is not without its singularity. When a young man sees a\nfemale to his fancy, he informs her she must accompany him home; the lady\nrefuses; he not only enforces compliance with threats, but blows; thus the\ngallant, according to the custom, never fails to gain the victory, and\nbears off the willing, though struggling pugilist. The colonists, for some\ntime, entertained the idea that the women were compelled, and forced away\nagainst their inclinations; but the young ladies informed them, that this\nmode of gallantry was the custom, and perfectly to their taste.\" [89]\n\nPERSIA. \"Women are not allowed to join in the public prayers at the\nmosques. They are directed to offer up their devotions at home, or if they\nattend the place of public worship, it must be at a period when the male\nsex are not there. This practice is founded upon the authority of the\ntraditionary sayings of the prophet, and is calculated to confirm that\ninferiority and seclusion, to which the female sex are doomed by the laws\nof Mahomed.\n\n\"In Persia, women are seldom publicly executed; nor can their crimes,\nfrom their condition in society, be often of a nature to demand such\nexamples; but they are exposed to all the violence and injustice of\ndomestic tyranny; and innocent females are too often included in the\npunishment of their husbands and fathers, particularly where those are of\nhigh rank. Instances frequently occur where women are tortured, to make\nthem reveal the concealed wealth of which they are supposed to have a\nknowledge; and when a nobleman or minister is put to death, it is not\nunusual to give away his wives and daughters as slaves; and sometimes\n(though rarely) they are bestowed on the lowest classes in the community.\nThere are instances of the wives of men of high rank being given to\nmule-drivers.\" [90]\n\nARABIA. The ancient Arabs considered the birth of a daughter as a\nmisfortune, and they frequently buried daughters alive as soon as they\nwere born, lest they should be impoverished by having to provide for them,\nor should suffer disgrace on their account. [91]\n\n\"The horrid practice of female infanticide has been an usage of many\nnations. Among the ancient Arabs, as among the Rajpoots of the present\nday, it proceeded as much from a jealous sense of honour, as the pressure\nof want.\" [92]\n\nOf eastern manners, in general, it has been remarked, that \"excepting the\nChinese and Javanese, all the nations of the south of Asia, and all the\ninhabitants of the East Indian and South Sea islands, offer the Europeans\ntheir wives and daughters, or compel them to prostitute themselves to\nstrangers.\" [93]\n\n\"A man, in the East, dares not inquire concerning the health of the wife\nor daughter of his most intimate friend, because this would instantly\nexcite suspicion of illicit views and connections; neither does etiquette\npermit him to make mention himself of his own wife or daughter. They are\nincluded among the domestic animals, or comprehended in the general\ndenomination of the house or the family. When, however, an Oriental is\nobliged to mention his wife or his daughter, in conversation with a\nphysician, or any other person whom he wishes to treat with deference and\nrespect, he always introduces the subject with some such apology as we\nmake in Europe, when we are obliged to speak of things which are regarded\nas disgusting or obscene. Conformably with this Asiatic prejudice,\nTamerlane was highly affronted with the vanquished Turkish emperor\nBajazet, for mentioning, in his presence, such impure creatures as women\nare considered by the Orientals.\" [94]\n\n\n\nAMERICA.\n\n\nNORTHERN INDIANS.\n\n\n  Here all the gentle morals, such as play\n  Through life's more cultur'd walks, and charm the way;\n  These far dispers'd, on tim'rous pinions fly,\n  To sport and flutter in a kinder sky.\n\n  GOLDSMITH.\n\nThe women cook the victuals, but though of the highest rank, they are\nnever permitted to partake of it, till all the males, even the servants,\nhave eaten what they think proper; and in times of scarcity, it is\nfrequently their lot to be left without a single morsel; and should they\nbe detected in helping themselves during the business of cookery, they\nwould be subject to a severe beating; and be considered afterward, through\nlife, as having forfeited their character.\n\n\"The accounts we have had of the effects of the small pox on that nation\n(the Maha Indians) are most distressing; it is not known in what way it was\nfirst communicated to them, though probably by some war party. They had\nbeen a military and powerful people; but when these warriors saw their\nstrength wasting before a malady which they could not resist, their\nphrensy was extreme; they burnt their village, and many of them put to\ndeath their _wives_ and _children_, to save them from so cruel an\naffliction, and that all might go together to some better country.\" [95]\n\nWEST INDIES. _Hayti_ (late St. Domingo.) Extract of a letter, dated Nov.\n1810. \"The Indigenes, or natives of Hayti, are extremely ignorant; but few\ncan read: their religion is Catholic; but neither it, or its priests, are\nmuch respected. That they are in a most awful state of darkness, is but\ntoo evident: mothers are actually panders to their own daughters, and reap\nthe fruit of their prostitution. The endearing name of father is scarcely\never heard, as the children but rarely know to whom they are indebted for\nexistence.\" [96]\n\nSOUTH AMERICA. In this region there are whole nations of cannibals, who\ndevour their captives. Sometimes they slay their own wives, and invite\ntheir neighbours to the repast.\n\nNEW ZEALAND. \"Tippechu, the chieftain,\" says Mr. Savage, \"has a\nwell-constructed dwelling on this island, and a large collection of\nspears, war-mail, and other valuables. A short distance, from the\nresidence of the chief is an edifice, every way similar to a dove-cote,\nstanding upon a single post, and not larger than dove-cotes usually are.\nIn this, Tippechu confined one of his daughters several years; we\nunderstood she had fallen in love with a person of inferior condition, and\nthat these means were adopted to prevent her from bringing disgrace upon\nher family. The space alloted to the lady would neither allow of her\nstanding up, or stretching at her length; she had a trough, in which her\nfood was deposited as often as was thought necessary, during her\nconfinement; and I could not find that she was allowed any other\naccommodation. These privations, and all converse being denied her, proves\nthat Tippechu was determined to exhibit a severe example to his subjects;\nat least to such of the young ladies of this part of New Zealand, as might\nbe inclined to degrade themselves and their families by unsuitable\nalliances. The long confinement with all its inconveniences, produced the\ndesired effect, in rendering the princess obedient to the wishes of her\nroyal parent. This barbarous case, which is ornamented with much grotesque\ncarving, still remains as a memento in _terrorem_ to all the young ladies\nunder Tippechu's government.\" [97]\n\n\n\nAFRICA.\n\n\nTUNIS. \"The Tunisines have a curious custom of fattening up their young\nladies for marriage. A girl, after she is betrothed, is cooped up in a\nsmall room; shackles of silver and gold are put upon her ancles and\nwrists, as a piece of dress. If she is to be married to a man who has\ndischarged, despatched, or lost a former wife, the shackles which the\nformer wife wore, are put upon the new bride's limbs: and she is fed,\nuntil they are filled up to the proper thickness. This is sometimes no\neasy matter, particularly if the former wife was fat, and the present\nshould be of a slender form. The food used for this custom, worthy of\nbarbarians, is a seed called drough; which is of an extraordinary\nfattening quality, and also famous for rendering the milk of nurses rich\nand abundant. With this seed, and their national dish '_cuscusu_,' the\nbride is literally crammed, and many actually die under the spoon.\" [98]\n\nMOROCCO. \"When an ill-disposed husband becomes jealous or discontented\nwith his wife, he has too many opportunities of treating her cruelly; he\nmay tyrannize over her without control; no one can go to her assistance,\nfor no one is authorized to enter his harem without permission. Jealousy\nor hatred rises so high in the breast of a Moor, that death is often the\nconsequence to the wretched female, who has excited, perhaps innocently,\nthe anger of her husband. A father, however fond of his daughter, cannot\nassist her even if informed of the ill treatment she suffers; the husband\nalone is lord paramount; if, however, he should he convicted of murdering\nhis wife, he would suffer death; but this is difficult to ascertain, even\nshould she bear the marks of his cruelty or dastardly conduct, for who is\nto detect it? Instances have been known, when the woman has been cruelly\nbeaten and put to death, and the parents have been informed of her decease\nas if it had been occasioned by sickness, and she has been buried\naccordingly; but this difficulty of bringing men to justice, holds only\namong the powerful bashaws, and persons in the highest stations; and\nthese, to avoid a retaliation of similar practices on _their_ children,\nsometimes prefer giving their daughters in marriage to men of an inferior\nstation in life, who are more amenable to justice.\" [99]\n\nThis writer informs us also, that \"in Morocco, slaves are placed in the\npublic market-place, and there turned about and examined, in order to\nascertain their value.\" p. 249. \"A young girl of Houssa, of exquisite\nbeauty, was once sold at Morocco, whilst I was there, for four hundred\nducats [of 3s. 8d. sterling,] whilst the average price of slaves is about\none hundred; so much depends on the fancy or the imagination of the\npurchaser.\" p. 247.\n\nDARFOR. \"Slaves indeed, both male and female, rarely draw near their\nmaster, if he be seated, except creeping on their knees. A man, who is\npossessed of several women, rarely enters the apartments of any of them,\nhut sends for one or more of them at a time to his own. Whether free or\nslaves, they enter it on their knees, and with indications of timidity and\nrespect.... The slaves are rarely allowed to wear any covering on their\nfeet. Free women, on the contrary, are ordinarily distinguished by a kind\nof sandal; which, however, is always taken off when they come into the\npresence of, or have occasion to pass, a person of any consideration of\nthe other sex. It is not uncommon to see a man on a journey, mounted idly\non an ass; whilst his wife is pacing many a weary step on foot behind him;\nand moreover, perhaps, carrying a supply of provisions or culinary\nutensils. Yet it is not to be supposed, that the man is despotic in his\nhouse; the voice of the female has its full weight.\" [100]\n\nMANDINGOES. \"About noon,\" says Mr. Park, \"I arrived at Kolor, a\nconsiderable town; near the entrance into which I observed, hanging upon a\ntree, a sort of masquerade habit, made of the bark of trees; which, I was\ntold on inquiry, belonged to MUMBO JUMBO. This is a strange bugbear,\ncommon to all the Mandingo towns, and much employed by the Pagan natives in\nkeeping their women in subjection; for as the Kafas are not restricted in\nthe number of their wives, every one marries as many as he can\nconveniently maintain; and as it frequently happens that the ladies\ndisagree among themselves, family quarrels sometimes rise to such a\nheight, that the authority of the husband can no longer preserve peace in\nhis household. In such cases, the interposition of Mumbo Jumbo is called\nin and is always decisive.\n\n\"This strange minister of justice (who is supposed to be either the\nhusband himself, or some person instructed by him,) disguised in the dress\nthat has been mentioned, and armed with the rod of public authority,\nannounces his coming (whenever his services are required) by loud and\ndismal screams in the woods near the town. He begins the pantomime at the\napproach of night; and, as soon as it is dark, he enters the town, and\nproceeds to the Bentang, at which all the inhabitants immediately\nassemble.\n\n\"It may easily be supposed, that this exhibition is not much relished by\nthe women; for as the person in disguise is entirely unknown to them,\nevery married female suspects that the visit may possibly be intended for\nherself: but they dare not refuse to appear, when they are summoned; and\nthe ceremony commences with songs and dances, which continue till\nmidnight, about which time Mumbo fixes on the offender. This unfortunate\nvictim being thereupon immediately seized, is stripped naked, tied to a\npost, and severely scourged with Mumbo's rod, amidst the shouts and\nderision of the whole assembly; and it is remarkable, that the rest of the\nwomen are the loudest in their exclamations on this occasion against their\nunhappy sister. Daylight puts an end to this indecent and unmanly\nrevel.\" [101]\n\n\"In the Mandingo countries,\" says Durand, \"there is a mosque in every\ntown, from the steeple of which the people are called to prayers, the same\nas in Turkey. Polygamy is practised in these regions in its utmost\nlatitude. The women are frequently hostages for alliance and peace; and\nthe chiefs of two tribes, who have been at war, cement their treaties by\nan exchange of their daughters: private individuals do the same; and this\ncircumstance may be the reason why the chiefs, in particular, have such a\ngreat number of women. A girl is frequently betrothed to a man as soon as\nshe is born. On the day agreed on for the marriage, the bridegroom places\non the road which the bride has to pass, several of his people at\ndifferent distances, with brandy and other refreshments; for if these\narticles be not furnished in abundance, the conductors of the bride will\nnot advance a step further, though they may have got three parts of the\nway on their journey. On approaching the town, they stop, and are joined\nby the friends of the bridegroom, who testify their joy by shouting,\ndrinking, and letting off their pieces.\" [102]\n\nMOORS OF BENOROM, &c. \"The education of the girls is neglected altogether:\nmental accomplishments are but little attended to by the women; nor is the\nwant of them considered, by the men, as a defect in the female character.\nThey are regarded, I believe, as an inferior species of animals; and seem\nto be brought up for no other purpose, than that of administering to the\nsensual pleasures of their imperious masters. Voluptuousness is,\ntherefore, considered as their chief accomplishment, and slavish\nsubmission as their indispensable duty.\" [103]\n\nKAMALIA. \"If a man takes a fancy to any one [of the young women,] it is\nnot considered as absolutely necessary, that he should make an overture to\nthe girl herself. The first object is to agree with the parents,\nconcerning the recompense to be given them for the loss of the company and\nservices of their daughter. The value of two slaves is a common price,\nunless the girl is thought very handsome; in which case, the parents will\nraise their demand very considerably. If the lover is rich enough and\nwilling to give the sum demanded, he then communicates his wishes to the\ndamsel; but her consent is, by no means, necessary to the match; for if\nthe parents agree to it, and eat a few kolla-nuts, which are presented by\nthe suiter as an earnest of the bargain, the young lady must either have\nthe man of their choice, or continue unmarried, for she cannot after be\ngiven to another. If the parents should attempt it, the lover is then\nauthorized, by the laws of the country, to seize upon the girl as\nhis slave.\n\n\"The negroes, whether Mahomedan or Pagan, allow a plurality of wives. The\nMahomedans alone are, by their religion, confined to four; and as the\nhusband commonly pays a great price for each, he requires from all of them\nthe utmost deference and submission, and beats them more like hired\nservants than companions.\" [104]\n\nBANISERILE. \"One of our slatus was a native of this place, from which he\nhad been absent three years. This man invited me to go with him to his\nhouse; at the gate of which his friends met him with many expressions of\njoy, shaking hands with him, embracing him, and singing and dancing before\nhim. As soon as he had seated himself upon a mat, by the threshold of his\ndoor, a young woman (his intended bride) brought a little water in a\ncalabash, and kneeling down before him, desired him to wash his hands;\nwhen he had done this, the girl, with a tear of joy sparkling in her eyes,\ndrank the water; this being considered as the greatest proof she could\npossibly give him of her fidelity and attachment.\" [105]\n\nTHE KAFFERS. The principal article of their trade with the Tambookie\nnation, is the exchange of cattle for their young women. Almost every\nchief has Tambookie wives, though they pay much dearer for them than for\nthose of their own people. Polygamy is allowed in its fullest extent, and\nwithout any inconvenience resulting from the practice, as it is confined\nnearly to the chiefs. The circumstances of the common people will rarely\nallow them the indulgence of more than one wife, as women are not to be\nobtained without purchase. The females being considered as the property of\ntheir parents, are invariably disposed of by sale. The common price of a\nwife is an ox, or a couple of cows. Love with them is a very confined\npassion, taking but little hold on the mind. When an offer is made for the\npurchase of a daughter, she feels little inclination to refuse; she\nconsiders herself as an article in the market, and is neither surprised,\nnor unhappy, nor interested, on being told that she is about to be\ndisposed of. There is no previous courtship, no exchange of fine\nsentiments, no nice feelings, nor little kind attentions, which catch the\naffections and attach the heart. [106]\n\nTHE PEOPLE OF SNEUWBERG, GRAAFF REGNET, \"The only grievance of which I\never heard them complain,\" says Mr. Barrow, \"and which appears to be a\nreal inconvenience to all who inhabit the remote parts of the colony, is a\nridiculous and absurd law respecting marriage: and as it seems to have no\nfoundation in reason, and little in policy, except, indeed, like the\nmarriage-acts in other countries, it be intended as a check to population,\nit ought to be repealed. By this law, the parties are both obliged to be\npresent at the Cape, in order to answer certain interrogatories, and pass\nthe forms of office there, the chief intention of which seems to be that\nof preventing improper marriages from being contracted; as if the\ncommissaries appointed to this office, at the distance of five or six\nhundred miles, should be better acquainted with the connexions and other\ncircumstances regarding the parties; than the landrost, the clergyman, and\nthe members of the council residing upon the spot. The expense of the\njourney to the young couple is greater than they can frequently well\nafford. For decency's sake they must set out in two wagons, though in the\ncourse of a month's journey across a desert country, it is said they\ngenerally make one serve the purpose; the consequence of which is, that\nnine times out of ten the consummation of the marriage precedes the\nceremony. This naturally produces another bad effect. The poor girl, after\nthe familiarities of a long journey, lies entirely at the mercy of the\nman, who, having satisfied his curiosity or his passion, sometimes deserts\nher before their arrival at the altar; and it has sometimes happened, that\nthe lady has repented of her choice in the course of the journey, and\ndriven home again in her own wagon. Though, in our own country, a trip to\nScotland be sometimes taken, when obstacles at a nearer distance could not\nsafely be surmounted, yet it would be considered as a very ridiculous, as\nwell as vexatious law, that should oblige the parties intending to marry,\nto proceed from the Laud's End to London to carry their purpose into\nexecution. The inhabitants of Graaff Regnet must travel twice that\ndistance, in order to be married.\" [107]\n\nNEGRO NATIONS. \"It is a practice equally, nay, perhaps still more common\namong the negroes than among the Americans, to offer their wives and\ndaughters to Europeans.\" [108] \"Parents sell their daughters not only to\nlovers, but to suiters of any kind, without doubting or even asking their\nconsent. The negroes in general, receive for their daughters a few bottles\nof brandy, and at the furthest, a few articles of wearing apparel; and\nwhen these prices are paid, the fathers conduct their willing children to\nthe huts of the purchasers.\" [109] \"A negro may love his wife with all the\naffection that is possible for a negro to possess, but he never permits\nher to eat with him, because he would imagine himself contaminated, or his\ndignity lessened, by such a condescension; and at this degrading distance,\nthe very negro-slaves in the West Indies keep their wives, though it\nmight be presumed that the hardships of their common lot would have tended\nto unite them in the closest manner.\" [110] \"The poorest and meanest\nnegro, even though he be a slave, is generally waited upon by his wife as\nby a subordinate being, on her knees. On their knees the negro women are\nobliged to present to their husbands tobacco and drink; on their knees\nthey salute them when they return from hunting, or any other expedition;\nlastly, on their knees, they drive away the flies from their lords and\nmasters while they sleep.\" [111]\n\nGAGERS. Various writers of credit and veracity report, that in the\nsouthern portion of Africa, many princes and chieftains keep great numbers\nof young girls, not merely to gratify their passions, but to satiate their\ntigerlike appetite for human flesh. In order to convince ourselves, that\nthe fate of the black women of Africa is not less severe than the\ncondition of the brown females of the American continent, it is sufficient\nto state, that among the negro-women, to whom Cavazzi administered\nbaptism, some acknowledged with tears that they had killed five, others\nseven, and others again ten children, with their own hands.\nNotwithstanding the despotic authority of the legislatrix of the Gagers,\nshe was unable, even by the strictest prohibition, to restrain her\nwarriors from regaling themselves with the flesh of women. Rich and\npowerful chieftains continued to keep whole flocks of young girls, as they\nwould of lambs, calves, or any other animals, and had some of them daily\nslaughtered for the table; for the Gagers prefer human flesh to every\nother species of animal food, and among the different classes of human\nkind, they hold that of young females in particular estimation. [112]\n\nIII. PATRIARCHAL TIMES, AND THE PERIOD OF THE JEWISH THEOCRACY, require a\nbrief examination, as a necessary means of elucidating the\ngeneral subject.\n\nHaving already, in the preceding inquiries, ascended to an early date, and\ntraced the condition of women through a long series of historic record to\nthe present age, it may seem an imperfection in the plan to conduct the\nreader back to a still more remote antiquity than has hitherto been\nnoticed; but this arrangement will be allowed, perhaps, to be founded in\npropriety, upon observing that the design was first to exhibit a complete\nseries of illustrations, derived from a view of the circumstances of\nmankind as _destitute of the light of revelation_, and then to compare the\ncondition of the female sex under the influence of a precursory and\nimperfect system of the _true religion_, with their actual state, or with\nthe privileges secured to them by the nobler manifestations of\nCHRISTIANITY. By this mode of conducting the argument we trace the great\nepochs in the history of female melioration: the glory of woman appears at\nfirst eclipsed, as behind a dark cloud, which the passions of a degenerate\nrace had interposed to hide and debase her: she then emerges, though\npartially, to view, through the mists and obscurities of a temporary\ndispensation, adapting itself to the circumstances of mankind as they then\nexisted, but unsuited to what they were destined to become--till at\nlength, \"fair as the moon,\" ascending to the noon of her glory, and\ntinging with the mildness of her beam every earthly object, woman attains\nher undisputed eminence, and diffuses her benignant influence in society.\n\nWere we to attach entire credit to the pleasing descriptions of the muses,\nwe must admit, that the earliest ages of the world deserved the epithet of\n\"golden\" as exhibiting man devoid of those artificial wants which\nrefinement and luxury have superinduced, and divested of those violent\nprejudices, that selfishness and that arrogance, which have filled the cup\nof human wo to the brim: we should see him inhabiting a tent of the\nsimplest construction, furnishing himself with necessary subsistence with\nhis own hands, sharing with his companion the services of domestic life,\nbreathing the very soul of hospitality, and adorned with the most\nattractive manners: we should even see princes and princesses devoting\nthemselves to what we are accustomed to denominate the menial offices both\nof husbandry and house-keeping, but without any sense of degradation in\nthe one sex, or any tyrannical assumption in the other.\n\nThe authority of the sacred writings also upon this point is express and\ndecisive. The most distinguished of the human race were, in patriarchal\ntimes, devoted to rural occupations and to plain habits; and it is not\neasy, nor is it altogether desirable, to divest oneself of those feelings\nof enchantment which the view of such scenes and manners naturally\ninspires. Who can remain unaffected at the recital of the story of an\nAbraham, running to the herd and fetching a young and tender calf to\nrefresh his angelic visiters; or at the various memorable instances of\nsimplicity that occur in the stories of Isaac, Jacob, and their\ncontemporaries?\n\nBut the question is, whether the actual condition of women did or did not\nindicate the lordly views of their husbands, and a general state of\nslavish subordination? What can be said to the practices of polygamy and\nconcubinage, which prevailed even in these golden times and in pious\nfamilies? Do they evince any proper estimate of the character of women? or\nhave they not an evident tendency to degrade them? Does not their very\ninstitution assert the subserviency of the one sex to the will and\npleasure of the other? [113] The state of women may not only be inferred\nunder such circumstances, but is clearly seen. Wives possessed no other\nadvantages over concubines than the right of inheriting; and domestic\nunions were formed without any reference to the nobler felicities of\nsocial intercourse. Hence infertility not only excited dislike, but was\nheld to justify repudiation. In the earliest ages, marriage was not only\nvery unceremonious with regaird to the mode in which it was conducted, but\nthis important union was arranged without any previous agreement between\nthe parties, and wives were often purchased. Men had the right of\nannulling all the oaths and engagements of their daughters and wives, if\nthey had, not been present when they were contracted. \"We can discover,\"\nsays Segur, \"in these first ages, nothing worthy of the title of 'golden,'\nwhich has been applied to them. Abraham and Isaac were continually afraid\nof being assassinated for their wives; and the oath which they enacted\nfrom their neighbours not to attempt their lives, savoured little of a\n_golden_ age.\"\n\nUnder the Jewish theocracy the Levitical law appointed a variety of\nregulations which evinced their imperfect emancipation from a state of\ninferiority. They were in particular subjected to the trial of the waters\nof jealousy, not only in cases of real departure from conjugal fidelity,\nbut when a suspicion existed in the mind of the husband, even though it\nwere without any foundation: and there were cases in which misconduct of a\nsimilar natute exposed them to be stoned to death. The doctrine of vows\nalso, in the cases of daughters, wives, and widows, corroborates the\ngeneral argument, by evincing the marked subordination of the woman to\nthe man. \"If a woman also vow a vow unto the Lord, and bind herself by a\nbond, being in her father's house in her youth; and her father hear her\nvow, and her bond wherewith she hath bound her soul, and her father shall\nhold his peace at her: then all her vows shall stand, and every bond\nwherewith she hath bound her soul shall stand. But if her father disallow\nher in the day that he heareth; not any of her vows, or of her bonds,\nwherewith she hath bound her soul, shall stand: and the Lord shall forgive\nher, because her father disallowed her. And if she had at all an husband,\nwhen she vowed, or uttered aught out of her lips, wherewith she bound her\nsoul; and her husband heard it, and held his peace at her in the day that\nhe heard it: then her vows shall stand, and her bonds wherewith she bound\nher soul shall stand. But if her husband disallowed her on the day that he\nheard it; then he shall make her vow which she vowed, and that which she\nuttered with her lips, wherewith she bound her soul, of none effect: and\nthe Lord shall forgive her. But every vow of a widow, and of her that is\ndivorced, wherewith they have bound their souls, shall stand against her.\nAnd if she vowed in her husband's house, or bound her soul by a bond with\nan oath; and her husband heard it, and held his peace at her, and\ndisallowed her not: then all her vows shall stand, and every bond\nwherewith she bound her soul shall stand. But if her husband hath utterly\nmade them void on the day he heard them; then whatsoever proceeded out of\nher lips concerning her vows, or concerning the bond of her soul, shall\nnot stand: her husband hath made them void; and the Lord shall forgive\nher. Every vow, and every binding oath to afflict the soul, her husband\nmay establish it, or her husband may make it void. But if her husband\naltogether hold his peace at her from day to day; then he establisheth\nall her vows, or all her bonds, which are upon her: he confirmeth them,\nbecause he held his peace at her in the day that he heard them. But if he\nshall any ways make them void after that he hath heard them, then he shall\nbear her iniquity.\"\n\n       *       *       *       *       *\n\nFrom the dark and deeply shaded back-ground of the picture of female\ndegradation, formed by the facts which have now been adduced, and which\nmight easily be corroborated by an immense accumulation of evidence,\nChristianity is brought forward with conspicuous prominence, and in all\nher gracefulness. The contrast is at once striking and affecting: the\nmoral scene brightens upon the view as we contemplate this attractive\nfigure combining majesty and mildness--fascination in her smiles and\nheaven in her eye.\n\nThe superiority which the religion of Jesus has secured to women above the\nstate of barbaric degradation, Mahometan slavery, and Jewish subjection,\nproclaims the glory of that system, which has already meliorated society\nto its minutest subdivisions, and will eventually transform the moral\ndesert of human being into a paradise of beauty and bliss. The argument,\nhowever, will be seen with more distinctness, by the following\nbrief detail.\n\n1. _The personal conduct of the divine Author of Christianity, tended to\nelevate the female sex to a degree of consideration in society before\nunknown._ During the life of our Lord, women were admitted to a holy\nfamiliarity with him, attended his public labours, ministered to his\nwants, and adhered to him with heroic zeal, when their attachment exposed\nthem to insult, danger and death.\n\nImmediately after the marriage of Cana in Galilee, where he attended with\nhis mother, he accompanied her with his brethren and disciples to\nCapernaum. That excellent spirit, for which he was remarkable from his\nearliest years, continued to influence his mind in maturer life, and\ntaught him justly to appreciate and perfectly to exemplify the domestic\nand social duties. He did not scruple to converse with a Samaritan woman,\nwho came to draw water at Jacob's well, though his disciples, in whose\nminds Jewish prejudices continued to prevail, expressed their astonishment\nat his condescension. Never was there so fine a specimen of patience,\ngentleness, and humility, blended with true dignity, as upon that\nremarkable occasion. He instructed her ignorance, endured her petulance,\ncorrected her mistakes, awakened her conscience, converted her heart, and\neventually honoured her as a messenger of mercy and salvation to her\nSamaritan friends. At another time, when the disciples rebuked those who\nbrought their little children to him, that he might put his hands on them\nand pray, he kindly interposed; and evincing the most sympathetic\ntenderness towards the solicitudes which, on such an occasion, would\nnecessarily pervade the maternal bosom, he said, \"Suffer little children,\nand forbid them not to come unto me; for of such is the kingdom of\nheaven: and he laid his hands on them.\" On various occasions, when he\nperformed some of his most illustrious miracles, females were personally\nconcerned, and shared his distinguished notice and condolence. Such\nparticularly was the case when he met the funeral procession at Nain: it\nwas that of a young man, represented in the simple and affecting language\nof the evangelist, as \"the only son of his mother, and she was a widow.\"\nThe meeting was apparently casual; but Jesus was instantly and deeply\nimpressed with the circumstances: he in particular felt compassion for the\nweeping parent--addressed her in kind and gentle terms--remanded the\nspirit from its eternal flight, to inhabit again for a season the body\nfrom which it had so lately departed, and delivered the reanimated youth\nto _his mother_. He blended his tears with those of Martha and Mary, at\nthe sepulchre of their brother; and after instructing them upon the\nsubject of the resurrection from the dead, restored him to their wishes\nand affections.\" Women \"ministered unto Jesus of their substance,\"--\"the\ndaughters of Jerusalem\" bewailed him when he was led to crucifixion--and\nthe \"women that followed him from Galilee were deeply interested\nspectators of his sufferings, observed his sepulchre, and prepared spices\nand ointments. It was Mary Magdalene who enjoyed the honour and happiness\nof a first manifestation after Jesus was risen from the dead, and she was\ncommissioned to go and inform the rest of his sorrowing disciples. \"The\nfrequent mention,\" says Doddridge \"which is made in the evangelists of the\ngenerous and courageous zeal of some _pious women_ in the service of\nChrist, and especially of the faithful and resolute constancy with which\nthey attended him in those last scenes of his suffering, might very\npossibly be intended to obviate that haughty and senseless contempt, which\nthe pride of men, often irritated by those vexations to which their own\nirregular passions have exposed them, has in all ages affected to throw on\nthat sex, which probably, in the sight of God, constitute by far the\nbetter half of mankind; and to whose care and tenderness the wisest and\nbest of men generally owe and ascribe much of the daily comfort and\nenjoyment of their lives.\"\n\n2. _As the conduct of Christ naturally induced his disciples to imitate\nthe example of their illustrious Master, the subsequent admission of women\nto all the privileges of the Christian Church, tended exceedingly to\nconfirm their elevation, and evince their importance in society_. When the\nprimitive converts to the Christian faith wished publicly to avow their\ndereliction of heathen idolatry, and their emancipation from the bondage\nof Judaism, by being baptized in water, _both sexes_ were admitted without\ndistinction to this solemn rite. At a very early period of the primitive\nchurch, when the city of Samaria received the word of God by the preaching\nof Philip, which with its accompanying miracles, diffused an universal\njoy, \"they were baptized, both MEN and WOMEN;\" and the apostle Paul, in\nwriting to the Galatians, expresses himself in this triumphant strain:\n\"For ye are all the children of God by faith in Christ Jesus. For as many\nof you as have been baptized into Christ, have put on Christ. There is\nneither Jew nor Greek, there is neither bond nor free, there is neither\nMALE nor FEMALE, for ye are ALL ONE in Christ Jesus.\"\n\nSentiments like these, combined with the practice of an institution so\nexpressive and so remarkable, tended to circulate among the primitive\nChristians those feelings of respect and affection for women, which, by\nelevating them to their proper rank in society, must necessarily purify\nthe public morals, meliorate individual character, and ennoble the\nintercourse of life. Admitted to an equal participation of the privileges\nof God's house, where every minor distinction is annihilated by the\npredominance of a diffusive charity, and feeling that their present joys\nand future destinies were blended with those of the \"holy brethren,\npartakers of the heavenly calling;\" the female part of the community rose\ninto importance as rational, but especially as immortal beings.\n\nAfter the ascension of Christ, the historian of the Acts of the Apostles\ninforms us, that \"the WOMEN, and Mary, the mother of Jesus,\" assembled\nwith the apostles to worship in the upper room at Jerusalem; being equally\ninterested in the great events which had recently occurred, and in the\ndevotional services in which they now engaged. Paul directs Timothy to\ntreat \"the elder women as mothers, the younger as sisters, with all\npurity.\" He also desires him to \"honour widows that are widows indeed,\"\nand to afford them all proper relief by charitable contributions, a\npractice for which the first Christians were highly distinguished. Women\nare represented by an apostle himself as _fellow-labourers_ in the Gospel,\nassisting them, not only by their example, to which he willingly pointed\nthe attention of the churches, but by their prayers, their visits of\nmercy, and other similar methods of co-operatiug in the propagation of the\ntruth, and the promotion of individual happiness.\n\nAs the _immediate_ effects of original transgression upon the woman were\nmost obvious and most deplorable, and as her debasement from the eminence\nassigned her by the Creator has been _completed_ by the misrule of\npassion, and the gradual advancement of human degeneracy: so the _direct_\noperation of Christianity is apparent, according to the degree of its\nprevalence, in elevating her to a state which was known before only in the\ngarden of Eden--a state in which she again assumes a rank, which\nregenerated man cheerfully concedes, wherein she regains the lost\nparadise of love and tenderness; while the more _remote_ influence of this\nsystem is discernible in the recognition of her rights, wherever its\nbenign dominion extends. Now she ascends to the glory of an intelligent\ncreature, gladdens by her presence the solitary hours of existence,\nbeguiles by her converse and sympathy the rough and tedious paths of life,\nand not only acquires personal dignity and importance, but in some measure\nnew modifies, purifies, and exalts the character of man. If we cannot but\nweep over the affecting representation of the departure of Adam and Eve\nfrom the scene of innocence and of celestial manifestation, when\n\n  \"The brandish'd sword of God before them blaz'd\n  Fierce as a comet: which with torrid heat\n  And vapours, as the Libyan air adust,\n  Begun to parch that temperate clime; whereat\n  In either hand the hast'ning angel caught\n  Our ling'ring parents, and to the eastern gate\n  Led them direct, and down the cliff as fast\n  To the subjected plain----\"\n\nand when, taking a hasty retrospect of their lost felicity, in consequence\nof transgression, and cherishing gloomy forebodings of that melancholy\nfuturity, which seemed already to pour from its dark clouds the deluging\nrain of grief and misery--\n\n  \"Some natural tears they dropp'd, but wip'd them soon;\n  The world was all before them, where to choose\n  Their place of rest, and Providence their guide;\n  They, hand in hand, with wand'ring steps and slow\n  Through Eden took their solitary way;----\"\n\n--if we must mourn over so sad a scene, Christianity a wakens sympathies\nof an opposite description, by exhibiting a goodly number of their\ndescendants as inhabitants of the CHRISTIAN CHURCH--the grand repository\nof heavenly blessings, and the dwelling-place of peace--at whose holy\naltar of truth souls are wedded, and at whose sacramental board they\ncelebrate an everlasting union. Nothing can present a scene more worthy\nthe attention of mankind, or more attractive to the eyes of witnessing\nangels, than this association of persons in pious fellowship, without\ndistinction of birth or country, age or sex; participators in equal\nproportions of the same happiness, children of one common parent, and\nheirs of one rich inheritance!\n\n3. _The, great principles asserted by the religion of Jesus, secure to\nwomen, as an unquestionable right, that exaltation in society, which his\nconduct, and that of his followers conferred_. These principles may he\ntraced in the New Testament, either as necessarily comprehending, by their\ngenerality, a proper treatment of the female sex, or as developing\nthemselves in particular regulations and enactments.\n\nChristianity breathes a spirit of the most diffusive charity and good\nwill: and wherever its \"power\" is felt, it moulds the character into the\nimage of benevolence. Love is the beauty and the strength of this\n\"spiritual building;\" a love, at once comprehensive in its range, and\nminute in its ramifications: adjusting the diversified claims of society\nand religion with perfect exactness, and directing the exercise of all the\nsocial affections. The fountain being purified, the streams become pure;\nthe heart, which is the centre mid spring of moral action, being renewed,\nthe conduct will be distinguished by a corresponding degree of virtue,\ngoodness, and sanctity. But as Christianity produces a general\ntransformation of character, by subduing the ferocious and brutal\npropensities of man; clearing away the rank and noxious weeds that\noverspread human nature, and sowing the seeds of moral excellence, the\neffect must be discernible in the whole intercourse of life. Immorality\ntrembles, domestic tyranny retires abashed before the majesty of religion,\nand peace pervades that dwelling where power was law, and woman a slave.\nIn fact, every precept of the Gospel that inculcates kindness, sympathy,\ngentleness, meekness, courtesy, and all the other graces that bloom in the\ngarden of the Lord--indirectly, and by no unintelligible or forced\napplication, provides for the honour and glory of the female sex. If the\nmost effectual method of degrading woman be to barbarize man, the certain\nmeans of dignifying _her_ is to christianize _him_.\n\nIt is to be noticed also, that there is no sex in conscience, and that for\nthe discharge of the duties of piety, each is equally capacitated, and\ntherefore equally responsible. If men were to give an account at the\ntribunal of heaven, not only for their personal actions and principles,\nbut for those of women, to whom they are related by the ties of\nconsanguinity, or with whom they are connected by circumstances, there\nwould be some reason in assuming a jurisdiction over their faith, and\ndisputing their claims to rationality and to respectful treatment; but not\nto insist upon the moral constitution of the female sex, and the whole\ndrift of divine revelation, the very terms of the initiatory ordinance of\nthe Christian church, to which they are equally entitled, illustrates and\nsecures their prerogatives--for it is \"the answer of a good conscience\ntowards God.\" When men impose fetters upon other men, condemning,\nimprisoning, fining, scourging, burning, and anathematizing them, merely\nbecause they dare to think for themselves in matters which can only\nconcern God and their own souls, and will not have their faith decreed by\narbitrary power and exasperated ignorance, it need not excite surprise,\nthat they should assume the right of behaving to the weaker sex with all\nthe capriciousness of despotism; and no authority but that of Scripture,\nwhich maintains the privileges of _all thinking beings_, can effectually\nrestrain the wickedness of man's UNMANLY usurpation.\n\nThe precepts of Christianity bespeak its characteristic regard to the\nreciprocal duties and respective rank of the sexes, adjusting their claims\nwith a nicety that precludes disputation, and an authority that commands\nassent. They are not arbitrary enactments; but being founded in the\nhighest reason, and connected with individual felicity, approve themselves\nto every well-regulated mind. In our behaviour to others, we are not only\nprohibited from indulging the vindictive and malignant passions, but\nexhorted to do them good by the employment of our pecuniary resources,\nsocial opportunities, and moral means, to advance both their temporal and\neternal interests. While these principles necessarily comprise the\ndischarge of all relative duties, these are besides specifically\nenumerated and enforced. Husbands, in whose hands barbarism had placed a\ntyrannic sceptre, are required by the religion of Jesus to renounce their\nunjust domination, and to descend to the regulated and affectionate\nintercourse of the domestic hearth. It is expressly enjoined upon them to\n\"love their wives,\" and not to be \"bitter against them.\" \"Let every one of\nyou in particular so love his wife even as himself: so ought men to love\ntheir wives as their own bodies.\"--\"Ye husbands, dwell with your wives\naccording to knowledge, giving honour unto the wife as unto the weaker\nvessel, and as being heirs together of the grace of life.\" \"Let one of you\nin particular so love his wife as himself, and the wife see that she\nreverence her husband.\"\n\nChristianity also expressly abolishes, at least by necessary implication,\npolygamy and the power of divorce, as they existed among barbarous\nnations, perpetuating the degradation of women, and spreading confusion in\nsociety. \"Whosoever shall put away his wife, except it be for fornication,\nand shall marry another, committeth adultery: and whoso marrieth her which\nis put away, doth commit adultery.\" \"Know ye not, brethren, (for I speak\nto them that know the law.) how that the law hath dominion over a man as\nlong as he liveth? For the woman which hath an husband is bound by the law\nto her husband so long as be liveth; but if the husband be dead, she is\nloosed from the law of her husband.\" And, \"Let every man have his own\nwife, and let every woman have her own husband.\" Paley remarks, \"The\nmanners of different countries have varied in nothing more than in their\ndomestic constitutions. Less polished and more luxurious nations have\neither not perceived the bad effects of polygamy, or, if they did perceive\nthem, they who in such countries possessed the power of reforming the\nlaws, have been unwilling to resign their own gratifications. Polygamy is\nretained at this day among the Turks, and throughout every part of Asia in\nwhich Christianity is not professed. In Christian countries it is\nuniversally prohibited. In Sweden it is punished with death. In England,\nbesides the nullity of the second marriage, it subjects the offender to\ntransportation, or imprisonment and branding, for the first offence, and\nto capital punishment for the second. And whatever may be said in behalf\nof polygamy when it is authorized by the law of the land, the marriage of\na second wife during the lifetime of the first, in countries where such a\nsecond marriage is void, must be ranked with the most dangerous and cruel\nof those frauds by which a woman is cheated out of her fortune, her\nperson, and her happiness.\n\n\"The ancient Medes compelled their citizens, in one canton, to take seven\nwives; in another, each woman to receive five husbands; according as war\nhad made, in one quarter of their country, an extraordinary havoc among\nthe men, or the women had been carried away by an enemy from another. This\nregulation, so far as it was adapted to the proportion which subsisted\nbetween the number of males and females, was founded in the reason upon\nwhich the most improved nations of Europe proceed at present.\n\n\"C\u00e6sar found among the inhabitants of this island a species of polygamy,\nif it may be so called, which was perfectly singular. _Uxores_, says he,\n_habent deni duodenique inter se communes; et maxime fratres cum\nfratribus, parentesque cum liberis: sed si qui sint ex his nati, corum\nhabentur liberi, quo primum virgo quaque deducta est_.\"\n\nThe same perspicuous writer adds, upon the subject of divorce, \"The\nScriptures seem to have drawn the obligation tighter than the law of\nnature left it. 'Whosoever,' saith Christ, 'shall put away his wife,\nexcept it be for fornication, and shall marry another, committeth\nadultery: and whoso marrieth her which is put away, doth commit adultery.'\nThe law of Moses, for reasons of local expediency, permitted the Jewish\nhusband to put away his wife; but whether for every cause, or for what\ncauses, appears to have been controverted amongst the interpreters of\nthose times. Christ, the precepts of whose religion were calculated for\nmore general use and observation, revokes this permission, (as given to\nthe Jews 'for the hardness of their hearts,') and promulges a law which\nwas thenceforward to confine divorces to the single cause of adultery in\nthe wife. And I see no sufficient reason to depart from the plain and\nstrict meaning of Christ's words. The rule was new. It both surprised and\noffended his disciples, yet Christ added nothing to relax or explain it.\n\n\"Inferior causes may justify the separation of husband and wife, although\nthey will not authorize such a dissolution of the marriage contract as\nwould leave either party at liberty to marry again; for it is that\nliberty, in which the danger and mischief of divorces principally consist.\nIf the care of children does not require that they should live together,\nand it is become, in the serious judgment of both, necessary for their\nmutual happiness that they should separate, let them separate by consent.\nNevertheless, this necessity can hardly exist, without guilt and\nmisconduct on one side or on both. Moreover, cruelty, ill usage, extreme\nviolence, or moroseness of temper, or other great and continual\nprovocations, make it lawful for the party aggrieved to withdraw from the\nsociety of the offender, without his or her consent. The law which imposes\nthe marriage vow, whereby the parties promise to 'keep to each other,' or\nin other words to live together, must be understood to impose it with a\nsilent reservation of these cases; because the same law has constituted a\njudicial relief from the tyranny of her husband, by the divorce _\u00e0 mensa\net toro_, and by the provision which it makes for the separate maintenance\nof the injured wife. St. Paul, likewise, distinguishes between a wife\nmerely separating herself from the family of her husband, and her marrying\nagain: 'Let not the wife depart from her husband; but, and if she do\ndepart, let her remain unmarried.'\" [114]\n\nNotwithstanding the survey we have taken of the general degradation of the\nfemale sex, where the benign influences of Christianity have been unfelt,\nthe argument may be confronted by a formidable array of plausible\nobjections. It may be said, that amidst the barbarity of the SCANDINAVIAN\nNATIONS, they treated their women with extraordinary respect. The\nScythians exempted the daughter from the punishment in which the son was\nobliged to partake with the father, and the German women even inherited\nthe throne. Some of the laws, among the Goths, respecting illicit\nintercourse, were highly reasonable and just, and our remote ancestors may\nbe cited as examples of treating women with the utmost veneration. It may\nseem indicative also of the prevalence of similar sentiments, that the\nancient mythologies abound in female divinities: the Phoenicians\nworshipped the goddess _Astarte_, the Scythians, _Appia,_ the\nScandinavians, _Friggia_, the wife of Odin. It may be further urged, with\nregard to the GREEKS and ROMANS, that though the melancholy picture we\nhave already drawn of their conduct be true, yet their history presents\nsome remarkable evidences of the elevated condition of their women, and\nthe honourable regard which they obtained. Among the former, indeed, few\ninstances can be adduced, in addition to that of Areta, the daughter of\nAristippus, who fixed upon her son the surname of [Greek: Metrodidaktos],\nor _disciple of his mother_, in consequence of her having been his\ninstructer in the sciences and philosophy. The Romans, at some periods of\ntheir history, paid extraordinary respect to their women; the institution\nof the vestals is a memorial of the estimation in which female virtue was\nheld, and the emperor Heliogabalus was desirous that his wife should have\na voice in the senate. They allowed their women to celebrate an annual\nfeast, to commemorate the reconciliation between them and the Sabines, by\nmeans of their wives; and they erected an equestrian statue to Cloelia,\nand a temple to Fortune, in honour of the sex; because the mother and wife\nof Coriolanus had caused that hero to retire weeping from his native\ncountry, when he was irresistible by arms. [115] But the most plausible\nobjection to the general argument seems derivable from the history of\nCHIVALRY, under whose influence it is alleged that women were not only not\ndegraded, but were actually advanced to the highest condition, and\npossessed the most commanding influence. The knights, at their\ninstallation, took solemn vows of self-devotement to the cause of female\nhonour; and ladies were constantly engaged as umpires at tournaments, took\noff the armour of the conquerors, and irivested them with magnificent\nrobes. The middle ages witnessed the extraordinary sight of knight-errants\nwandering over distant countries, with their sword and lance in hand, to\ncontest the point of the beauty and virtue of their ladies, with all who\nventured to intimate the slightest doubt or suspicion on the subject.\nTheir expeditions were usually made in consequence of some requisition on\nthe part of their mistresses, or to fulfil a vow voluntarily incurred in a\nmoment of intoxication and excitement.\n\nThe reply to these general objections has been in part anticipated.\nChristianity assigns to women their proper place in society, neither\nadmitting of their being tyrannized over by despotic authority, nor\nimpiously honoured by a ridiculous adulation. They are to be viewed as\nhelp meets, not, as slaves; to be respected and loved, but not deified.\nWhile the religion of Jesus raises them to great consideration in the\nscale of society, it imposes a salutary restraint upon human passions, and\nchecks every approach to the assumption of an unnatural superiority. It\nbestows a rank which secures them from contempt or disregard, while it\nequally prevents a senseless adoration: so that its principles disallow\nthe barbaric treatment of uncivilized nations and the follies of the\nchivalrous ages.\n\nIn the different periods and places to which the objection refers, the\nconduct of mankind was marked with inconsistency. Greece and Rome exhibit\nample specimens of this nature; and the time of chivalry afford\nillustrations equally remarkable. The knights of the order were not\ndistinguished by fidelity to their wives, or by a concern for the\neducation of their daughters: their devotion to the female sex was, in\nfact, without principle and without love; they fought, from vanity and\nfashion, for persons whom they had basely dishonoured and secretly\ndespised; and while their flattery and folly were sufficiently\ndiscreditable to their own understandings and hearts, they tended in a\ndeplorable degree to corrupt the principles of those whom they\nprofessed to value.\n\nIt is further obvious, that in the very best periods of Greek and Roman\nhistory there existed no security against a change in the treatment of\nwomen, arising from the general recognition of any of those great\nprinciples of moral conduct which constitute the basis of good government\nand of well-regulated society. Passion predominated above reason, and\nreceived its impulse solely from casual circumstances. It was, in fact,\naccidental, whether it should operate amiably or malignantly; and the\nfelicity of one half of the human species depended upon the precarious and\never vacillating humour of the other. Virtue was scarcely seen upon the\nearth, except at occasional and often distant visitations, or as she shed\na fitful and flickering light into the retreats of systematic philosophy.\nWoman was at the mercy of every wind--to-day honoured--to-morrow\ndespised--now a goddess--and anon a slave! Viewing heathen countries in\nthe most favourable aspect in which history presents them, and admitting\nto the fullest extent the correctness of those details of virtue and\nvalour which she has transmitted to us, the conduct of the Celtic and\nScandinavian nations, and instances deduced from cultivated and classic\nregions, or from modern times, can only be considered as _exceptions_\nwhich do not impugn the general alignment, corroborated as it has been by\na historical and geographical delineation of society in every age of the\nworld, and every quarter of the globe.\n\nBehold Christianity, then, walking forth in her purity and greatness to\nbless the earth, diffusing her light in every direction, distributing her\ncharities on either hand, quenching the flames of lust and the fires of\nambition, silencing discord, spreading peace, and creating all things new!\nAngels watch her progress, celebrate her influence, and anticipate her\nfinal triumphs! The moral creation brightens beneath her smiles, and owns\nher renovating power; at her approach man loses his fierceness and woman\nher chains; each becomes blessed in the other, and God glorified in both!\n\n\n\n\nAppendix.\n\n\n\n(SEE p. 320.)\n\nThe concurrent evidence of a variety of passages of Scripture respecting\nthe existence of Satan, ind his interference in human concerns, have been\nrejected with singular and pertinacious audacity, solely upon the ground\nthat the whole of these representations must be figurative, because they\nare not consonant to _human reason_--which seems to be a very dignified\nsort of personage, assuming to herself the right of calling revelation to\nher bar, and disposing at pleasure of the doctrines of Heaven. As,\nhowever, truth will always bear investigation, it may not be improper to\ndevote a few additional pages to this subject, with a view of satisfying;\nthe humble inquirer, that sound sense and divine testimony are really and\nentirely coincident.\n\nWhatever is revealed it becomes us to believe, and simply on this account,\nthat it _is revealed_; if the subject of the revelation be mysterious or\nincomprehensible, this does not annul our obligation implicitly to believe\nit, because sufficient reasons may exist in the Eternal Mind for the\nconcealment of its nature, or it may surpass the comprehension of our\nlimited capacities; but if it be naturally capable of investigation--if it\nbe not only a fact, but a fact in proof of which evidences may be adduced,\nand explanations furnished, our minds cannot be better employed, than in\nthus superinducing substantial evidence or vivid probability upon the\ntestimony of divine inspiration.\n\nI. It is highly reasonable to suppose, that there are beings of a distinct\nand superior order to ourselves in the universe. Nothing can be more\nimprobable than to imagine that this earth is the only inhabited region of\nuniversal empire, the only peopled province in the creation of God;\nespecially when we observe that it forms but one, and that a small globe\nof matter belonging to a system in which others, and some very superior\nbodies, are found moving round the came centre, and legulated by similar\nlaws; and that this whole system itself is but one out of ten thousand\nothers that constitute the heavenly constellations, and \"pave the shining\nway to the divine abode.\"\n\nThe productions of Infinite Wisdom are wonderfully diversified. In the\npresent world we have an opportunity of observing them only in the\ndescending scale, from man, the summit of creation, down through all the\ngradations of animal existence, to the scarcely discernible insects that\nflit in the summer sunbeams, and to the minuter world of microscopic\ndiscovery. But analogy would lead us to infer, that there may be beings in\nthe vast dominion of universal space as much superior to man as man\nhimself is superior to insects or animalcul\u00e6. It is not probable that\ncreative power should cease to operate precisely at the point where human\nexistence commences; and especially as _mind_ admits of incalculable\ndiversity in the extent of its energies and capacities, and as it is found\nin all cases to possess a power of improvement and expansion, it is\nlikely, under other circumstances and in other worlds, it may he\ninconceivably superior to the highest elevation it his ever attained in\nthis lower region. Hence we infer the great probabilily of angelic\nexistence.\n\nII. It is reasonable to suppose, that superior intelligences were\nconstituted free agents, and capable therefore of retaining or forfeiting\ntheir primeval character and happiness, for this is the evident lay of the\nrational creation, so far it comes within the limits of our observation.\nIf this be the case, some of these beings may probably have misused their\nliberty, and become depraved and corrupt. It is essential to the notion of\nfree agency, to suppose this possible, and though from the infinite\nbenignity of the Divine Being, we should infer that he would _create_ them\nholy and happy, we cannot conclude they must _necessarily_ be _preserved_\nin such a state. There is nothing in the nature of the blessed God, as a\njust and holy Being, to require this, no obligation to do so resulting\nfrom the mere circumstance of their being thus created, and nothing, in a\nperfect system of holy government, to demand it. Indeed, quite the\nreverse, because it is natural to infer, that the subjects of divine\ngovernment, however elevated in character and condition, should be\nresponsible to their Ruler, and liberty of thought and action, the power\nof choice, and refusal of obedience and disobedience, is essential to\nresponsibility. There may, therefore, probably exist unholy or evil\nspirits, such as have not kept their first estate, and consequently\namenable to righteous laws, and proper objects of punishment.\n\nIII. As it is reasonable to suppose that the government of God may admit\nof the existence of fallen and evil spirits, as well as those of a more\nhonourable class, it is equally so to conclude, that a similar or\nanalogous variety of talent, capacity, and guilt may obtain to that which\nwe observe in the constitution of other intelligent creatures both good\nand evil, in this world. Wicked men are not satisfied to be sought by\ncriminals, they have no wish to be alone in sin but are uniformly anxious\nto seduce others into the perpetration of those iniquities which they\nthemselves have dared to commit. The first action of Eve after her\ntransgression, was to hand the forbidden fruit to her husband, and\npersuade him to eat, and it is the earliest wish of a rebellious heart to\ninvolve others in the guilt and misery of their own deeds, partly for the\nsake of concealing their enormity, by diverting the eye from observing the\nawful proportions of then individual offences, and partly to acquire\nencouragement and support in the commission of yet unpractised crimes.\nHence \"_one_ sinner destroyeth much good.\" According to his capacity or\nopportunity he becomes the centre of a large circle of impious\nassociation, he sways inferior minds, and forms them into so many\nsatellites round his person, who individually acquire a lustre from his\npre-eminence, and feel the attraction of his base superiority. Hence the\nworld of wickedness is ruled by an incalculable number of petty princes,\nwho each assume independent empire, but all combine to carry on eternal\nwar against the order of providence, the good of society, and the glory\nof God,\n\nIt is not absurd, then, to conclude, that a similar diversity prevails\namongst evil beings of a superior class, that some may be far more\natrocious in their characters than others, and more capacitated to do\nextensive mischief. It is equally likely, that their influence over other\nevil spirits may be proportioned to these circumstances, and that their\nexample or advice may excite to deeds of infernal daring. These\nconsiderations would eventually conduct us to the probability of the\nexistence of one, pre-eminent above the rest in crime and in capacity, who\nmay influence the several chiefs of the infernal empire, as they exercise\na power over inferior demons; or that Satan, or the devil, is \"the prince\nof the power of the air.\"\n\nIV. The _invisible_ nature of diabolical agency can be no sufficient\nobjection to its existence. Admitting that there are other proofs, this\ncircumstance could not diminish their force, much less destroy their\nevidence. It must be granted, that without other proofs it would be a\nradical objection, because in such a case the whole statement would he\ngratuitous and conjectural. If it were allowable to suppose such an\nagency, it might be equally so to refuse admitting it; every one may be\namused or not with a pure fiction, an imaginary creation. But do not\nplead, that the invisibility of diabolical agency is any proof or any\npresumption of its reality; but simply that it is no objection, that it\nhas no power to neutralize the evidence produced, and that unbelievers\nhave no authority, on this account, to treat the subject with that\nprofane and impertinent ridicule, which is a mere commonplace artifice to\nevade unwelcome convictions.\n\nGod is invisible--but is this any argument against his being? The human\nsoul is invisible--is this a proof that it does not exist? The magnetic\ninfluence cannot be seen--is this a reason that it does not operate? Are\nthe opinions or philosophers deduced from the analogies of nature, that\nsuns and stars and systems occupy the distant regions of space, which have\nnever yet been penetrated by the best constructed telescopes, rendered\nimprobable by the allegation, that no eye and no instrument can discern\nthem? The existence and operations of the devil are admitted to be\ninvisible to sense, and in many cases, perhaps, difficult of investigation\nby reason--what then? Nothing.\n\nV. The supposition that the operation of invisible spirits is secret and\nimperceptible to ourselves, cannot be adduced as demonstrative against its\nreality. What is more difficult to ascertain than the operation of our own\nminds, and the motives by which we are impelled? Nor is it difficult only\nto trace the process of reasoning that has led us to any particular\nconclusion, and to recall the fleeting thoughts flinch have passed through\nthe mind in rapid succession, so as to tell how we came to be influenced\nto a certain conclusion; but we often cannot discover what external\nobjects or what incidental circumstances, first directed us into the\ninquiry, or led to the result.\n\nStill more inconceivable is the manner in which spirit operates upon\nspirit, where there is no external agency; and it is inconceivable,\nbecause of our little experience on the subject, and because the usual\nmodes of impression are through the medium of sense. The ear, the eye, the\ntouch, convey impressions to the spirit; but when neither are sensibly\naffected, we cannot trace the influence exercised upon us, although it is\nhighly irrational to deny its possibility. Besides, we know that \"God, who\nis a Spirit, operates upon our souls at times and under circumstances,\nwhen we are unconscious of this influence; and, if we had no evidence from\nScripture, reason must admit that such an operation is not improbable.\"\n\nThe only objection which can arise here, is that of supposing the evil\nspirit in any respects independent of God; a supposition, however, which\nis not to be charged upon the advocates of diabolical agency. \"It is\nevident,\" says Dr. Leland, \"to the common sense of mankind, that there is\na vast difference between the supposition of an almighty and independent\nevil being, a supposition full of absurdity and horror; and that of an\ninferior dependent being, who was made originally pure and upright, but\nfell by his own voluntary defection into vice and wickedness; and who,\nthough permitted in many instances to do mischief, and to act according to\nhis evil inclinations, as wicked men are often permitted to do in this\npresent state, yet are still under the sovereign control of the most holy,\nwise, and powerful Governor of the world. For, in this case, we may be\nsure, from the divine wisdom, justice, and goodness, that God will, in the\nfittest season, inflict a punishment upon that evil being and his\nassociates, proportionable to their crimes; and that in the mean time, he\nsetteth bounds to their malice and rage, and provideth sufficient\nassistance for those whom they endeavour to seduce to evil, whereby they\nmay be enabled to repel their temptations, if it be not their own faults;\nand that he will in his superior wisdom bring good out of their evil, and\noverrule even their malice and wickedness, for promoting the great ends of\nhis government, This is the representation made to us of this matter in\nthe Holy Scripture, nor is there any thing in this that can be proved to\nbe contrary to sound reason. And we may justly conclude, that in the final\nissue of things, the wisdom as well as righteousness of this part of the\ndivine administration will most illustriously appear.\"\n\n\n\nEND.\n\n\n\n\n\n\nFootnotes\n\n\n\n[1]: Compare Ps. cxxxii. 11. Isa. xi. 1. Jer. xxiii 5, and xxxiii. 15. Gen.\nxii. 3, xxii. 18, xxvi. 4, and xxviii. 14.\n\n[2]: Lowth's Isaiah, ch. xi. translation and notes, VOL. II.\n\n[3]: DODDRIDGE.\n\n[4]: There are, according to the Jews, four angels that surround the throne\nof God--Michael, Uriel, Raphael, and Gabriel. The latter they place,\nconformably with his expression to Zacharias, [Hebrew], _before\nhim_, or _in his presence._\n\n[5]: The Ethiopic version, instead of \"in those days,\" renders the\nexpression in the thirty-ninth verse of 1st chap. of Luke, \"in that day.\"\n\n[6]: Selden. Uxor. Heb. lib. ii. cap. 1.\n\n[7]: This remarkable time cannot be stated with any certainty. The earliest\nantiquity determines nothing upon the subject. Towards the end of the\nsecond, or beginning of the third century only, was this attempted; when\nthose who were most curious in their researches fixed it about the\ntwentieth of May. Clemens Alexandrinus thinks that it was the\ntwenty-eighth year after the battle of Actium; that is, the 41st year of\nAugustus; but Joseph Scaliger places it in his forty-second year; and,\nafter a most laborious investigation, shows that Christ was born about the\nautumnal equinox, the latter end of September, or beginning of October.\nSCALIG. Animad. ad Chron. Euseb. p. 174, et seq.--It was not till the\nfourth century that this great event was believed to have occurred on the\ntwenty-fifth of December. They have not failed to assign what they deemed\nimportant reasons for this decision. As the sun, they say, is then\nbeginning to rise on our hemisphere, and again to approach our pole, it is\nthe proper period to which the rising of the Sun of Righteousness should\nbe referred. The Romans have another reason, deduced from the preceding.\nAt the return of the sun the feast of the Saturnalia was celebrated at\nRome. It was thought proper to substitute in the place of this feast,\nwhich was distinguished by its profane rejoicings, that of our Saviour's\nbirth, for the purpose of inducing the people to separate joy from riot.\nIt is, however, the _event_, and not the _day_, we celebrate.\nComp. SAURIN, Discours Historiques, Critiques, &c. continuez par\nBeausobre, tom. ix. p. 146-148, 8vo.\n\n[8]: Compare Lev. xii. 2, 4, 6, 8. Numb. viii. 16, 17. xviii. 15, 16. Five\nshekels amounted to about twelve shillings and sixpence of our money.\n\n[9]: \"This (_wise men_ from the East) is not only an indefinite, but\nan improper version of the term. It is indefinite, because those called\n[Greek: magoi] were a particular class, party, or profession among the Orientals,\nas much as Stoics, Peripatetics, and Epicureans were among the Greeks.\nThey originated in Persia, but afterward spread into other countries,\nparticularly into Assyria and Arabia, bordering upon Judea on the East.\nIt is probable that the Magians here mentioned came from Arabia. Now to\nemploy a term for specifying one sect, which may with equal propriety be\napplied to fifty, of totally different, or even contrary opinions, is\nsurely a vague way of translating. It is also, in the present\nacceptation of the word, improper. Formerly the term _wise men_\ndenoted philosophers, or men of science and erudition: it is hardly ever\nused so now, unless in burlesque. Some say _Magi_; but _Magians_\nis better, as having more the form of an English word.\" CAMPBELL'S\nTranslation of the Four Gospels, vol. ii. _notes_.\n\n[10]:\n  \"Salvete, flores Martyrum,\n  Quos, lusis ipso in limine,\n  Christi insecutor sustulit,\n  Ceu turbo nascentes rosas.\n\n  Vos, prima Christi victima,\n  Grex immolatorum tener,\n  Aram ante ipsam, simplices,\n  Palma et coronis luditis.\"\n\n[11]: Bishop Horne.\n\n[12]: Josephus has given an affecting account of this awful death. Vide\nJoseph. Antiq. lib. xvii. cap. 6. and Bell. Jud. lib. i. cap. 33.\n\n[13]: So say the Jews, [Hebrew] _the passover of women is arbitrary_.\n\n[14]: Misn. Sanhedrin c. v. sec. 4. ap. GILL in loc.\n\n[15]: _At my Father's_ [Greek: en tois toupatros mou] Syriac [Hebrew], _in domo\npatris mei_. The Armenian version renders the words in the same manner.\nIt has been justly observed that [Greek: ta tou deinoas] is a Greek idiom, not only\nwith classical writers, but with the sacred penmen, for denoting the house\nof such a person.... Campbell.\n\n[16]: Judg. xi. 12. 2 Sam. xvi. 10. I Kings xvii. 18. 2 Kings iii. 13. and\nix. 19. _Sept. translation_,\n\n[17]: Blackwall observes, \"'Tis the opinion of some learned men, that the\nholy Jesus, the most tender and dutiful Son that ever was born, when he\ncalled his mother plainly _woman_, declared against those idolatrous\nhonours which he foresaw would be paid her in latter ages, which is no\nimprobable guess. But in the more plain and unceremonious times it was a\ntitle applied to ladies of the greatest quality and merit by people of the\ngreatest humanity and exactness of behaviour. So Cyrus the Great says to\nthe queen of the Armenians, [Greek: Alla su a gunai]: and servants addressed queens\nand their mistresses in the same language.\" Blackwall's Sacred Classics, V.\nii. p. 206. _second edit_.\n\n[18]: These water-pots contained two or three _baths_ apiece. A bath\nwas about seven gallons and a half.\n\n[19]: Bishop Hall.\n\n[20]: Mosheim's Eccl. Hist. vol. i. p. 432. ii. 56, 71.\n\n[21]: Bossuet, Serm. pour la F\u00eate de la Conception.\n\n[22]: The bishop of Meux, who has been already quoted, does not fail to\nsuggest some delectable additions to her titles. He speaks in one of his\ndiscourses of her \"sacred body, the throne of chastity, the temple of\nincarnate wisdom,\" &c. but the whole paragraph shall be introduced, though\nperhaps it had better remain untranslated:--\"Le corps sacr\u00e8 de Marie, le\ntr\u00f4ne de la chastit\u00e9, le temple de la sagesse incarne\u00e9, l'organe du\nSaint-Esprit, et le si\u00e9ge de la vertu du Tr\u00e8s-Haut, n'a pas d\u00fb demeurer\ndans le tombeau; et le triomphe de Marie seroit imperfait, s'il\ns'accomplissoit sans sa sainte chair, qui a \u00e9t\u00e9 comme la source de sa\ngloire. Venez done, Vierges de J\u00e9sus Christ, chastes \u00e9pouses du Sauveur\ndes ames, venez admirer les beaut\u00e9s de cette chair virginale, et\ncontempler trois merveilles que la sainte virginit\u00e9 op\u00e8re sur elle. La\nsainte virginit\u00e9 la pr\u00e9serve de corruption; et ainsi elle lui conserve\nl'\u00eatre: la sainte virginit\u00e9 lui attire une influence c\u00e9leste, qui la fait\nressusciter avant le temps: ainsi elle lui rend la vie: la sainte\nvirginit\u00e9 r\u00e9pand sur elle de toutes parts une lumi\u00e8re divine; et ainsi\nelle lui donne la gloire. C'est ce qu'il nous faut expliquer par ordre;\"\nand he _does_ explain these _trois merveilles_ in a manner well\ncalculated to satisfy every Papist, and to sicken every Protestant. Vide\n_Serm. pour l'Assumpt. de la Vierge_, P. 2.\n\n[23]: Quoted by M. Pascal, in the ninth of his \"Lettres Provinciales.\"\nConsult also \"the Life of Melancthon,\" by the author of this work, chap.\niii.\n\n[24]: Picart, Ceremonies et Coutumes de tous les Peuples da Monde, tom. i.\n\n[25]: Dr. Johnson\n\n[26]: Dr. Johnson.\n\n[27]: Gen. xxxiii. 18, 19, Josh. xxiv. 32. This place was the metropolis of\nthe tribe of Ephraim. It was destroyed by Abimelech, but rebuilt by\nJeroboam, who made it the seat of the kingdom of Israel. It was afterward\ncalled _Neapolis_; and Vespasian or Domitian having established a\ncolony there, it received the Roman appellation of _Flavia Cesarea_.\nHerod gave it the name of _Sebaste_.\n\n[28]: It stood two hundred years. JOSEPH. Antiq. lib. xiii. cap. 18.\n\n[29]: JUST. MART. Apol. II.\n\n[30]: \"_Living water, [Greek: udos chon]. It may surprise an English reader,\nunacquainted with the Oriental idiom, that this woman, who appears\nby the sequel to have totally misunderstood our Lord, did not ask what he\nmeant by _living water,_ but proceeded on the supposition that she\nunderstood him perfectly; and only did not conceive how, without some\nvessel for drawing and containing that water, he could provide her with it\nto drink. The truth is, the expression is ambiguous. In the most familiar\nacceptation, _living water_ meant no more than running water. In this\nsense, the water of springs and rivers would be denominated _living_,\nas that of cisterns and lakes would be called _dead_, because\nmotionless. Thus, Gen. xxvi. 19. we are told, that Isaac's servants digged\nin the valley, and found there a well of springing water. It is _living\nwater,_ both in the Hebrew and the Greek, as marked on the margin of\nour Bibles. Thus also Lev. xiv. 5. what is rendered _running water_\nin the English Bible, is in both these languages _living water_. Nay,\nthis use was not unknown to the Latins, as may be proved from Virgil and\nOvid. In this passage, however, our Lord uses the expression in the more\nsublime sense of divine teaching, but was mistaken by the woman as using\nit in the popular acceptation.\" CAMPBELL'S Trans. of the Four Gospels,\nvol. ii. p. 518, _notes_.\n\n[31]: \"It is no unusual practice with the Jews; we often have heard of it.\nR. Jonathan and R. Jannai were sitting together; there came a certain man,\n[Hebrew], and _kissed the feet_ of R. Jonathan.\" Again, \"R. Meir stood\nup, and Bar Chama, [Hebrew], _kissed his knees_, or _feet_. This\ncustom was also used by the Greeks and Romans, among their civilities and\nin their salutations.\" GILL in loc. Consult also HARMER'S Observations,\nvol. ii. chap. 6.\n\n[32]: ROBINSON.\n\n[33]: \"There is in these denominations no inconsistency. By birth she was\nof _Syrophenicia_, so the country about Tyre and Sidon was\ndenominated, by descent of _Canaan_, as most of the Tyrians and\nSidonians originally were; and by religion a _Greek_, according to\nthe Jewish manner of distinguishing between themselves and idolaters. Ever\nsince the Macedonian conquests, Greek became a common name for idolater,\nor at least one uncircumcised, and was held equivalent to Gentile. Of this\nwe have many examples in Paul's epistles, and in the Acts. _Jews and\nGreeks_, [Greek: Ellenes], are the same with _Jews and Gentiles_\" CAMPBELL'S\nTransl. of the Gospels in loc. _notes_.\n\n[34]: The question has been often agitated, whether the possessions of the\nNew Testament are to be ascribed to demoniacal influence, or whether they\nare so represented in conformity to the popular prejudices of the age,\nbeing in reality nothing more than diseases. Surely a distinct existence\nmust be attributed to these, as evil spirits, when we consider their\nnumber, the actions particularly ascribed to them, the conversation which\nthey held respecting themselves, the Son of God, and their own destiny,\nthe desires and passions they are represented as manifesting, and various\nother circumstances of their history. Is it credible, that a mere\n_disease_ should be said to have addressed Christ in such language as\nthe following: \"What have we to do with thee, Jesus, thou Son of God? Art\nthou come hither to torment us before the time?\" Comp. Matt. viii. 29, and\nthe succeeding verses.\n\n[35]: Bishop Hall.\n\n[36]: Bishop Hall\n\n[37]: Doddridge on the Care of the Soul.\n\n[38]: The whole narrative is contained in the eleventh chapter of John, and\nthis reference in the fifth verse.\n\n[39]: Three hundred Roman pence, or denarii, amount to about _nine pounds\nseven shillings and sixpence_ sterling.\n\n[40]: Bishop Hall.\n\n[41]: The farthing was a _quadrant_, or fourth part of a Roman _assis_, a\ncoin of similar value with the [Greek: tetartchmorion] of the Greeks, or the fourth\npart of an obolus (the least Athenian coin,) that is, two brass pieces.\nThese were the same with the _prutas_ of the Jews, two of which make a\n_quardrant_.\n\n[42]: Barrow's Works, vol. i. p. 457, fol.\n\n[43]: Paley's Moral Philosophy, vol. i. p. 254--257.\n\n[44]: Sermon on the Duty and Reward of Bounty to the Poor.\n\n[45]: Acts xvi. \"Philippi was a city of Macedonia near the confines of\nThrace. It lies near the sea, as it were at the head of the Archipelago.\nIt was so named from Philip, king' of Macedon, who repaired and enlarged\nit; but its more ancient name was Dathos. It was also called Crenides from\nits numerous springs, whence flowed the river mentioned Acts xvi. 13;\n[Greek: krene], _kreenee_, in Greek meaning a spring. Julius C\u00e6sar is said to have\nplanted there a Roman colony; and the neighbourhood of Philippi was the\nscene of conflict between him and Pompey, and afterward between his\nassassinators, Brutus and Cassius, and his partizans, Antony and\nOctavius. It is said still to retain some monuments of its former\nsplendour, although it is much depopulated and sunk to decay.\" Bevan's\nLife of the Apostle Paul, p. 367.\n\n[46]: For information on the subject of proselytes, consult Dr. Gill's\n\"Dissertation concerning the Baptism of Jewish Proselytes,\" chap. i. in\nvol. iii, of his Body of Divinity.\n\n[47]: GREGORY'S Evidences, Doctrines, and Duties of the Christian Religion,\nvol. ii. pp. 127, 128.\n\n[48]: Bp. Taylor's Holy Living, Chap. i. sect. 3.\n\n[49]: The purple die is called in I Maccab. iv. 23, _purple of the sea,_\nor _sea purple_; it being the blood or juice of a turbinated shell-fish,\nwhich the Jews call [Hebrew] _Chalson_; this they speak of as a\nshell-fish. Hence those words 'Go and learn of the _Chalson_, for all the\nwhile it grows, its shell grows with it:' and that purple was died with\nthe blood of it, appears from the following instances: _The best fruits in\nthe land_, Gen. xliii. 11, are interpreted, the things that are the most\nfamous in the world, as the Chalson, _&c,_ with whose blood, as the gloss\non the passage says, they die purple: and the purple died with this was\nvery valuable, and fetched a good price. The tribe of _Zebulon_ is\nrepresented as complaining to God, that he had given to their brethren\nfields and vineyards, to them mountains and hills; to their brethren\nlands, to them seas and rivers: to which it is replied, All will stand in\nneed of thee because of Chalson; as it is said, Deut. xxxiii. 19 _They\nshall suck of the abundance of the seas_; the gloss upon it, interpreting\nthe word _Chalson_ is, it comes out of the sea to the mountains, and with\nits blood they die purple, which is sold at a very dear price.... It may\nbe further observed, that the fringes which the Jews wore upon their\ngarments, had on them a riband of blue or purple. Numb. xv. 38, for the\nword there used is by the Septuagint rendered _the purple_, in Numb. iv.\n7, and sometimes _hyacinth_; and the whole fringe was by the Jews called\n[Hebrew], _purple_. Hence it is said, 'Does not every one that puts on\nthe purple (i.e. the fringes on his garments) in Jerusalem make men to\nwonder? and a little after, the former saints or religious men, when they\nhad wove in it (the garment) three parts, they put on it [Hebrew],\n_the purple_. And there were persons who traded in these things, and were\ncalled, [Hebrew], _sellers of purple_, as here; that is, for the\n_tzitzith_, or fringes for the borders of the garments, on which the\nriband of blue or purple was put, as the gloss explains it. The Jews were\nvery curious about the colour and the dying of it, that it should be a\ncolour that would hold and not change, and that the riband be died on\npurpose for that use. Maimonides gives rules for the dying of it, and they\nwere no less careful of whom they bought it; for they say that _the\npurple_ was not to be bought, but of an approved person, or one that was\nauthorized for that purpose; and a scruple is raised by one, whether he\nhad done right or no in buying it of the family of a doctor deceased. Now,\nsince Lydia might be a Jewess, or, at least, as appears by what follows,\nwas a proselytess of the Jewish religion, this might he her business, to\nsell the purple for their fringes, and, it may be, the fringes\nthemselves. GILL in loc.\n\n[50]: Eighth Report of the British and Foreign Bible Society.\n\n[51]: Herod. Euterpe.\n\n[52]: Tacit. de Moribus Germanoram, chap, xviii. xix.\n\n[53]: Tacit. Hist.\n\n[54]: Xenophon.\n\n[55]: Plut. in Solone.\n\n[56]: DIONYSUS HALICARN. ii. c. 25.\n\n[57]: Cranz's Greenland.\n\n[58]: Georgi's Description of the Russian Nations. Weber's Russia.\n\n[59]: Consult Steller.\n\n[60]: Weber and Georgi.\n\n[61]: Clarke's Travels, part i. p. 35, 4to.\n\n[62]: Thornton's Present State of Turkey, (1807) 4to. p. 376.\n\n[63]: Collin's Voyages, 1807, p. 152.\n\n[64]: Peyssonel II. p. 246.\n\n[65]: Quart. Rev. May, 1811, p. 330.\n\n[66]: Inquiry into the Origin of Ranks.\n\n[67]: Voyage en Chine de l'Ambassade Hollandaise, vol. ii. p. 116, _et\nseq_.\n\n[68]: Barrow's China, p. 141, 541.\n\n[69]: P. Du Halde, vol. i. 278.\n\n[70]: P, Du Halde, vol. in. p. 211.\n\n[71]: Barrow's China, p. 145.\n\n[72]: Ibid. p. 518.\n\n[73]: Edinburgh Rev. July, 1809, p. 428, 429.\n\n[74]: It may be proper to observe, that the Hindoos never bury their dead;\nbut if they can afford it, always burn them. If they be too poor, or the\nperson be rendered unclean by some incurable disease, they are either\nthrown into a river or left on the ground to be devoured.\n\n[75]: A kind of celestial beings, which are fabled by the Hindoos.\n\n[76]: it is not generally known, that women, in certain cases, burn\nthemselves with any part of their husbands' effects, as a substitute for\nhim; but on inquiry of my Pundit, whether this be now practised, he\nassured me it was, and that he had himself seen many instances of it.\n\n[77]: _Shraddha_, or _Pinda_, is an offering made to the manes of\nany deceased person, on an appointed day after his or her death. It\nconsists of rice, and other article, often made into cakes, and is\ncontinued annually for seven generations by all his or her descendants,\ncalled _Sapinda_, and in some cases to fourteen generations by all\nthe descendants, who, when beyond the seventh generation, are called\n_Sakoolya_.\n\n[78]: The following law, from the same book, will show how uncleanness for\ndeath or birth must be observed in the different casts: viz. If a person\ndie, or if a child be born, the _Sapinda_ shall be unclean ten days\nfor a _Brahmman_, twelve for a _Kshetra_, fifteen for a _Bysha_,\nand one month for a _Soodra_: during which time they can make no\noffering to their ancestors or the gods.\n\n[79]: _Dospinda_ an inferior offering made to the manes.\n\n[80]: This may happen if her own son be an infant, or very far off, or if\nshe have no son.\n\n[81]: The Hindoos believe the metemphsychosis, and say that certain\ndiseases, as mahabhead, consumptions, and some others; also dreadful\naccidents, such as being killed by a _Brahmman_; and great sin, such\nas killing a Brahmman, are the fruit of sins committed in a former life.\n\n[82]: A person with such diseases, accidents, or sins cannot have the rite\nof burning his body performed till an offering of atonement has been made,\nwhich qualifies him for having his obsequies performed; viz. _Dahon_\nor burning (in which case the wife may die with him,) and the\n_Shraddha_, or _Pinda_. This, however, does not gain such on one\nadmission into bliss, which is only done by the _Sahemaron_, or the\nwife's dying with him.\n\n[83]: Bap. Period. Accounts, vol. i. No. 6, p. 473-476.\n\n[84]: Bapt. Period. Accounts, No. xvii. p. 324.\n\n[85]: Cordiner's Description of Ceylon, vol. ii. p. 16.\n\n[86]: History of Sumatra, 4to. 1811, p. 257, 381, 382.\n\n[87]: Vogel, p. 649. Voyages des Hollandois, i. 349.\n\n[88]: Turnbull's Voyage round the World, p. 6.\n\n[89]: Turnbull, p. 11.\n\n[90]: Malcolm's History of Persia, vol. ii. p. 333, 434, 455, 4to. 1815.\n\n[91]: Sale's Koran, vol. ii. p. 79, _n_. and 472, _n_.\n\n[92]: Malcolm's History of Persia, vol. i. p. 173, _n_.\n\n[93]: Dampier, ii. p. 6. 86. Forster's Voyage, i. p. 212. ii. p. 71.\nMeiners, vol. i. p. 80.\n\n[94]: Arvieux, i. p. 229, 230. Meiners, vol. i. p. 96.\n\n[95]: Lewis and Clark's Travels up the Missouri, p. 33, 34. 4to. 1814.\n\n[96]: Seventh Report of the British and Foreign Bible Society, 1811, p. 59.\n\n[97]: Some Account of New Zealand, 1807, p. 13.\n\n[98]: Maggil's Account of Tunis, p. 92.\n\n[99]: Jackson's Account of the Empire of Morocco, 4to, 1809, p. 152.\n\n[100]: Brown's Travels in Africa, &c. 2d ed. 4to. 1806, p. 335, 339.\n\n[101]: Park's Travels in the Interior Districts of Africa, Sic. 4to. 1799,\np. 39.\n\n[102]: Durand's Voyage to Senegal, p. 104, 105.\n\n[103]: Park's Travels, p. 157.\n\n[104]: Park's Travels, p. 226, 267.\n\n[105]: Park's Travels p. 347.\n\n[106]: Barrow's Travels in Southern Africa, second edit. 1806, vol. i. p.\n159.\n\n[107]: Barrow's Travels, vol. i. p. 206.\n\n[108]: Dampier, ii. p. 86.\n\n[109]: Des Marchais, ii. p. 178.\n\n[110]: Labat, ii. p. 299. Adanson, p. 32. Oldendorp, i. p. 376.\n\n[111]: Meiners, i. p. 52--54.\n\n[112]: Cavazzi, ii. p. 123. Meiners, i. p. 59, 69. See also Rees's\nCyclop\u00e6die, and Encyclop. Brit, under the word's _Ansiko,\nAnthropophagi, Batta_. Marsden's Hist, of Sumatra, 3d ed. 4to. 1811, p.\n390-395, & 463.\n\n[113]: This subject has been already more than once remarked upon this\nwork. See vol. i. p. 21 and 255.\n\n[114]: Paley's Mor. Philos. vol. i. p. 3. ch. vi. & vii.\n\n[115]: Plutarch in Rom. I. p. 123. Livy II. p. 13, 40.","title":"Female Scripture Biography, Volume II: Including an Essay on What Christianity Has Done for Women","tradition":"scripture-revelation","translated_text":null,"word_count":115030}