Female Scripture Biography, Volume II / Including an Essay on What Christianity Has Done for Women

by F. A. Cox

In vain, to the great purposes of spiritual improvement, do we read the lives of statesmen, heroes princes, philosophers, poets, orators, and the mighty dead that emblazon the historic page. They excite our astonishment, and perhaps our pity, and some moral lessons may be gained from their reverses or the varieties of their characters; but the most useful history is the history of religion--religion in the village, and in the family--religion as exhibited at Bethany, in the house of Martha and Mary.

It is a pleasing peculiarity of this household, that they were all the devoted disciples of Jesus Christ. Lazarus appears to have been a solid, established professor of religion, and of the two sisters it is recorded, they "sat at Jesus's feet." We do not hear of another disciple in the whole village, and all Judea could furnish but few, if any, similar instances of three in a single dwelling; three solitary lights amidst surrounding darkness; three flowers expanding to the newly risen Sun of Righteousness, and blooming in a desolate wilderness. The dispensations of providence and of grace are sometimes mysterious to the human eye, and we feel disposed to inquire into the reasons why so few were touched by divine influences, and bidden to follow Christ during his incarnation? Could not that same commanding authority which drew twelve apostles and seventy disciples into his train, and that same power which kindled the lamp of truth in one village or city, and left another in moral darkness, have filled Judea and the world with the glory of the Lord? Could not that energy which pervades the universe, and imparts such inconceivable fleetness to the morning beam when it irradiates the earth, have spread the knowledge of salvation with equal rapidity, and multiplied the disciples like the drops of dew?--Undoubtedly. No limits can be assigned to divine efficiency; but in the present state no explanations are afforded of the secret principles of his eternal government. Curiosity may often be disposed to inquire, with one of the hearers of Christ, "Lord, are there few that shall be saved?" But Scripture checks such investigations, and admonishes us rather to cherish an availing solicitude for our personal salvation: "Strive to enter in at the strait gate."

The state even of the civilized world at this day is truly deplorable. Although whole nations profess the Christian faith, yet every city, every village, and almost every hamlet, contains families in which there is not a single disciple of Jesus. The sun rises and sets upon a prayerless roof. No altar is erected to God--no love exists to the Saviour--nothing to attract his attachment or to furnish a subject for angelic joy--no repentance--no faith--and none of "the peace of God which passeth all understanding." Whatever may be the temporal circumstances of such families, Christian benevolence cannot avoid weeping over their spiritual condition. In many cases, the society admitted into their houses is of a most pernicious class. Uninfluenced by the sentiments of David, who said, "I am a companion of all them that fear thee," the friendships they form are but too plainly indicative of their own principles. You will not see them, like Martha and Mary, choosing the excellent of the earth, and welcoming Christ or his disciples to their tables, to share their comforts, to refine and improve their intercourse; but if they occupy a high station in life, the gay, the dissipated, or the thoughtless--if in an inferior situation, the vulgar, the sordid, the intemperate, and the profane, frequent their dwellings. Religion is in both cases too often treated with ridicule and contempt, vilified as mean-spirited in its principle, and enthusiastic in its pretensions; and the truth of the Gospel treated, as its Author was when upon earth, and would be were he still incarnate, with contemptuous rejection.

Some pleasing exceptions may be found to these observations. In many families exist at least one example of genuine piety--an Abijah in the impious family of a Jeroboam. There is reason to congratulate young persons especially who dare to be singular, to incur reproach, and to dismiss prejudices. The conquest in such instances is proportionably honorable as the propensity in human nature is powerful to follow a multitude to do evil. Such holy daring possesses great attractions, and the most beneficial consequences have been known to result. The child has become instrumental to the conversion of the parent, the parent to that of the child; the brother has proved a blessing to the sister, the wife to her husband: "for what knowest thou, O wife, whether thou shall save thy husband? or how knowest thou, O man, whether thou shall save thy wife?" In other instances the sword of division is sharpened, and the discordances already existing become more settled, more irreconcileable, and more violent. The natural mind betrays its malignant animosity against the spiritual principle, "and he that is born after the flesh persecutes him that is born after the Spirit." But here the whole family was of "one heart and of one soul." Religion was the law of the family, and the bond of delightful union. They were possessed of one spirit; and, as Bishop Hall observes, "jointly agreed to entertain Christ."

Can it be doubted, that the favored dwelling of Martha and Mary contained a very large portion of domestic felicity--a felicity founded on the noblest basis, cemented by the tenderest affection, and stamped with an immortal character? The religion of Jesus is indeed calculated to diffuse real happiness wherever it prevails; although, as we have intimated, it may become the occasion of discord in consequence of the perverseness of human nature. Sin has disordered the mental and moral constitution of man, and thrown the world into a state of anarchy. The unbridled dominion of the passions disturbs the peace of the individual, and the harmony of society. Sin makes a man at variance with himself, with his neighbors, with his nearest connections, and with the whole constitution of the universe. He becomes restless as the ocean, impelled by every contrary wind, and tost about by every sportive billow. The desire of happiness exists, but he is ignorant how to obtain it, and pursues those means which only plunge him into greater misery. To this cause may be attributed all the mental distresses and all the bodily afflictions of individuals--the disturbances which too often prevent domestic enjoyment--the bickerings and jealousies of families with their various alliances--the animosities that annoy social life--the intestine broils, ambitious emulations, and endless contentions, that distract a state, with every other form and mode of evil. Hence the importance of promoting that kingdom which is "righteousness, and peace, and joy in the Holy Ghost;" the basis of which is the truth which Christ came into the world to propagate. It is this, and this only, which renders mankind happy in every connection. It will harmonize and felicitate to whatever extent it is diffused. It will allay the discord of families, pacify the turbulence of nations, and silence the din of war. There will be "great joy" in the heart, in the family, in the city, and in the world. Under this influence "the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fattling together, and a little child shall lead them.... They shall not hurt nor destroy in all God's holy mountain."

One, however, as Martha and Mary were in principle, they differed in character. When our Saviour first entered the house, it appears that they both welcomed him, and listened for a time to his instructions. He was in no haste for any refreshment, but eagerly improved every moment to benefit his beloved friends. It was his meat and drink to do the Father's will, and no kindness could afford him such satisfaction as a devout attention to his words. It was, in fact, less to receive than to communicate that he turned aside on his journey to visit these happy sisters. But if, at first, they both attended to the "gracious words that proceeded out of his mouth," Martha, anxious to furnish a suitable repast for their guest, withdrew to make what she deemed the necessary preparations. Mary continued riveted to the spot by a conversation which she could on no terms relinquish. She would not lose a word. Every faculty was absorbed in attention. Her eldest sister busied herself for sometime with her preparations, till at length becoming impatient, she hastily demanded of Jesus to send Mary to her assistance. This intrusion incurred the memorable censure, "Martha, Martha, thou art careful and troubled about many things, but one thing is needful; and Mary hath chosen that good part which shall not be taken away from her."

The defective points of Martha's character seem to have been two. The first of these was domestic vanity and parade. Upon the arrival of her divine guest she is "cumbered about much serving," anxious not only to show a becoming hospitality, but to provide a great entertainment. In this she betrayed a false estimate of our Saviour's spirit. He who willingly submitted to every deprivation during his earthly career--who suffered hunger, and thirst, and peril, and wretchedness, in every form, although he could have commanded ten legions of angels to guard his life, or to supply his necessities, could not have felt a moment's anxiety respecting the abundance or the quality of the provision. This worthy woman not only knew that he could have turned every stone of the wilderness into bread, had he wished to pamper his appetite by luxurious living, but she had surely sufficient opportunities to perceive his disposition, and the perfect exemption of his mind from any kind of concern about his own accommodation. Her anxiety was therefore mistaken in its object, as well as excessive in its degree. And while remarking upon this subject, O that we could impress upon all the ministers of his word the necessity of imitating the conduct of their Master! It becomes them, as his avowed disciples, and as persons who are perpetually exhorting others to self-denial and courteousness, to manifest no care about their own convenience, to give as little trouble as possible to those who, for the sake of their office and their Master, treat tthemwith kind hospitality, and to receive even a cup of cold water in a spirit corresponding to that in which humble piety bestows it.

While thus betraying a false estimate of Christ, Martha's principal fault becomes glaringly conspicuous. She is full of bustle, full of eagerness. Her servants were, probably, dispatched in every direction to prepare a sumptuous meal. Every thing must be in order; every dish in place. The food, the arrangement, the preparation of every description, she was probably solicitous should do her credit, as well as display the undoubted affection which she cherished for her Lord. Who can tell what she lost by her excessive care! He, "in whom dwelt all the treasures of wisdom and knowledge," was, during all this time, conversing with her sister; and would have freely communicated the same instructions to her, had not she precluded herself by needless anxieties.

But while we wonder at this voluntary sacrifice of spiritual advantages, advantages too, which, generally speaking, she did not undervalue, let us ask ourselves whether we have never merited a similar censure, whether we have not been seduced by our worldly cares into a similar and culpable remissness in religious duties? Happily, perhaps, like Martha, we love the Saviour, we avow our attachment, we welcome him in the persons of his representatives into our families; hut, at the same time, forfeit our privileges, lose our opportunities, and suffer temporal concerns to supersede the habitual impression of spiritual realities. Let pious women, especially, take a lesson from this incident. Martha was by no means an unique. She represents a very numerous class of female professors. Here is a glass into which they may look and see a perfect reflection of themselves; and we trust they will not retire from the salutary exhibition of their own blemishes, forgetting what manner of persons they are. Domestic care, like every other, is liable to degenerate into excess. There are many ladies whose piety excites universal admiration, but who, from some constitutional proneness or some acquired habit, bestow a disproportionate, and therefore, on many accounts, highly pernicious concern upon their household arrangements. We are not the apologists of uncleanliness or disorder; but it is possible to be over nice and over anxious: by the former, we may injure the comfort of others, as well as become burdensome even to ourselves; by the latter, we may soon interfere with the superior claims of religion. The care of a family cannot extenuate the guilt of neglecting private devotion or public duties; it cannot exculpate a neglect of the word or the ordinances of God; and to be "cumbered about much serving," is not only waste of time, but unfits the mind for profitable intercourse, and is likely to produce an unhappy effect upon the disposition.

This leads us to notice the second great defect in Martha, which the present occasion tended to illustrate. This was fretfulness of temper. Her language indicates extreme irritation. "Lord, dost thou not care that my sister hath left me to serve alone? Bid her, therefore, that she help me." It might be expected, that, overawed by the dignified and holy presence of the Son of God, this woman would have felt ashamed to show her impatience, and have been contented to remain silent. But nothing could restrain her. Something went wrong. There was some mistake, some confusion, or perhaps some dish out of order. She was bustling about to make preparations upon a scale which no necessity existed to justify, and she wanted the assistance of Mary. But Mary was bettor employed. She "sat at Jesus's feet, and heard his word."