Female Scripture Biography:
Including an Essay on What Christianity Has Done for Women.
By Francis Augustus Cox, A.M.
"It is a necessary charity to the (female) sex to acquaint them with their own value, to animate them to some higher thoughts of themselves, not to yield their suffrage to those injurious estimates the world hath made of them, and from a supposed incapacity of noble things, to neglect the pursuit of them, from which God and nature have no more precluded the feminine than the masculine part of mankind."
The Ladies' Calling, Pref.
VOL. II.
BOSTON:
LINCOLN & EDMANDS.
1831.
Contents of Vol. II.
Congratulation of the angel Gabriel--advantages of the Christian dispensation--Eve and Mary compared--state of Mary's family at the incarnation--she receives an angelic visit--his promise to her of a son, and prediction of his future greatness--Mary goes to Elizabeth, their meeting--Mary's holy enthusiasm and remarkable language--Joseph informed of the miraculous conception by an angel--general remarks
Nothing happens by chance--dispensations preparatory to the coming of Christ--prophecy of Micah accomplished by means of the decree of Augustus--Mary supernaturally strengthened to attend upon her new-born infant--visit of the shepherds Mary's reflections--circumcision of the child--taken to the temple--Simeon's rapture and prediction--visit and offerings of the Arabian philosophers--general considerations
The flight into Egypt--Herod's cruel proceedings and death--Mary goes to Jerusalem with Joseph--on their return their Child is missing--they find him among the doctors--he returns with them, the feast of Cana--Christ's treatment of his mother when she desired to speak to him--her behaviour at the crucifixion--she is committed to the care of John--valuable lessons to be derived from this touching scene
Brief account of the extravagant regard which has been paid to the Virgin Mary at different periods--the names by which she has been addressed, and the festivals instituted to honour her memory--general remarks on the nature and character of superstition, particularly that of the Catholics
The angelic appearance to Zacharias--birth of John characters of Elizabeth and Zacharias--importance of domestic union being founded on religion, shown in them--their venerable age--the characteristic features of their piety--the happiness of a life like theirs--the effect it is calculated to produce on others--the perpetuation of holy friendship through immortal ages--the miserable condition of the irreligious
Introduction of Anna into the sacred story--inspired description of her--the aged apt to be unduly attached to life--Anna probably religious at an early period--Religion the most substantial support amidst the infirmities of age--the most effectual guard against its vices--and the best preparation for its end
[The Woman of Samaria--Chapter IV.]
Account of Christ's journey through Samaria--he arrives at Jacob's well--enters into conversation with a woman of the country--her misapprehensions--the discovery of his character to her as a prophet her convictions--her admission of his claim as the true Messiah, which she reports in the city--the great and good effect--reflections
[The Woman Who Was a Sinner--Chapter V.]
Jesus and John contrasted--the former goes to dine at the house of a Pharisee--a notorious woman introduces herself, and weeps at his feet--remarks on true repentance and faith, as exemplified in her conduct--surmises of Simon the Pharisee--the answer of Jesus the woman assured of forgiveness--instructions deducible from the parable
[The Syrophenician--Chapter VI.]
Introductory observations--Christ could not be concealed the Syrophenician woman goes to him on account of her daughter--her humility--earnestness--faith--the silence of Christ upon her application to him--the disciples repulsed--the woman's renewed importunity--the apparent scorn with which it is treated--her admission of the contemptuous insinuation--her persevering ardour--her ultimate success--the necessity of being importunate in prayer--remarks on the woman's national character--present state of the Jews: the hope of their final restoration
[Martha and Mary--Chapter VII.]
Bethany distinguished as the residence of a pious family, which consisted of Lazarus and his two sisters--their diversity of character--the faults of Martha, domestic vanity and fretfulness of temper--her counterbalancing excellencies--Mary's choice and Christ's commendation--decease of Lazarus--his restoration to life at the voice of Jesus--remarks on death being inflicted upon the people of God as well as others--the triumph which Christianity affords over this terrible evil--account of Mary's annointing the feet of Jesus, and his vindication of her conduct
[The Poor Widow--Chapter VIII.]
Account of Christ's sitting over against the treasury--he particularly notices the conduct of an obscure individual--she casts in two mites--it is to be viewed as a religious offering--the ground on which it is eulogized by Christ--the example honorable to the female sex--people charitable from different motives--two reasons which might have been pleaded as an apology for withholding this donation she was poor and a widow--her pious liberality notwithstanding--all have something to give--the most trifling sum of importance--the habit of bestowing in pious charity beneficial motives to gratitude deduced from the wretchedness of others, the promises of God, and the cross of Jesus
Mixed constitution of the church of Christ--benevolent spirit of the primitive believers at Jerusalem--anxiety of Ananias and Sapphira to appear as zealous and liberal as others--Ananias repairs to the apostles to deposit the price of his possessions--is detected in deception and dies--similar deceit and death of Sapphira--nature and progress of apostasy--peculiar guilt of Sapphira--agency of Satan distinctly marked--diabolical influence ascertained--consolatory sentiments suggested to Christians
Joppa illustrious on many accounts, particularly as the residence of Dorcas--she was a disciple of Christ--faith described as the principle of discipleship--the inspired testimony to the character of Dorcas--she was probably a widow or an aged maiden--remarks on reproaches commonly cast upon the latter class of women--Dorcas exhibited as a pattern of liberality, being prompt in the relief she afforded--her charities abundant--and personally bestowed: observations on the propriety of visiting the poor--the charities of Dorcas often free and unsolicited--wise and conducted upon a plan--the pretences of the uncharitable stated and confuted--riches only valuable as they are used in bountiful distribution
Account of Paul and his companions meeting with Lydia by the river-side at Philippi--the impression produced upon her heart by the preaching of Paul--the remarks on conversion, as exemplified in the case of this disciple--its seat the heart--its accomplishment the result of divine agency--the manner of it noticed: the effects of a divine influence upon the human mind, namely, attention to the word of God and the ordinances of the Gospel, and affectionate regard to the servants of Christ--remarks on the paucity of real Christians--the multiplying power of Christianity--its present state in Britain--efforts of the Bible Society
Female Scripture Biography.
Vol. II
The Virgin Mary.
Chapter I.
Section I.
Congratulation of the Angel Gabriel--Advantages of the Christian Dispensation--Eve and Mary compared--State of Mary's Family at the Incarnation--she receives an angelic Visit--his Promise to her of a Son, and Prediction of his future Greatness--Mary goes to Elizabeth--their Meeting--Mary's holy Enthusiasm and remarkable Language--Joseph informed of the miraculous Conception by an Angel--general Remarks.
"HAIL, THOU THAT ART HIGHLY FAVOURED, THE LORD IS WITH THEE! BLESSED ART THOU AMONG WOMEN!"
Such was the congratulatory language in which the commissioned angel addressed the virgin of Nazareth, when about to announce the intention of Heaven, that she should become the mother of Jesus; and such the strain which we cannot help feeling disposed to adopt, while recording her illustrious name, and contemplating this wonderful transaction.
On Mary devolved the blessing which the most pious of women had for a long succession of ages so eagerly desired, and which had often created such an impatience for the birth of children, in some of whom they indulged the sublime hope of seeing the promised Messiah. In her offspring was accomplished the long series of prophecy which commenced even at the moment when the justice of God pronounced a sentence of condemnation upon rebellious man; and which, like a bright track extending through the moral night, and shining amidst the typical shadows of the Mosaic dispensation, fixed the attention of patriarchs, and prophets, and saints, for four thousand years:--and upon this otherwise obscure and insignificant female beamed the first ray of that evangelical morning which rose upon the world with such blissful radiance, and is increasing to the "perfect day."
Infidels may contemplate the manifestation with unholy ridicule or vain indifference; but we will neither consent to renounce the evidence afforded to the historic fact, nor cease to celebrate the mysterious miracle. We will unite with the impassioned angel, at least in the sentiment and spirit of his address; and join the high praises of the midnight anthem, sung by descending spirits in the fields of Bethlehem: "GLORY TO GOD IN THE HIGHEST, AND ON EARTH PEACE, GOOD WILL TOWARDS MEN!"
In the course of Scripture history, we are now advanced to that period which the apostle emphatically denominates "the last days," in which "God, who at sundry times and in divers manners, spake in time past, unto the fathers by the prophets," speaks to us "by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Let us hear his voice, admit his claims, and bow to his dictates. As truth arises upon us with greater splendour, we shall find that character is formed to greater maturity under the immediate influence of "the ministration of righteousness" which "exceeds in glory." By the unparalleled transactions of this age we shall see the whole energy of the human mind drawn forth, and furnished with ample scope for exercise; all the faculties become ennobled and purified; and the female sex especially, from the days of Elizabeth and Mary to the close of the sacred record, becomes marked with a holy singularity. By the starlight of the former dispensation, we have discovered many women of superior excellence, availing themselves of all the means they enjoyed, and presenting a pre-eminence of character proportioned to their comparatively few advantages and imperfect revelation; but amidst the splendours of the "Sun of Righteousness" we shall witness, in the females who adorned this new era, a greater elevation of mind and advancement in knowledge.
Still it must be recollected, that the day only dawned, the shadows were not at first entirely dispersed; and although the favoured inhabitants of Judea and its vicinity saw the age of Christ, not like Abraham, "afar off," but in its commencing glory, their prejudices and prepossessions did but slowly melt away. Some degree of dimness remained upon the moral sight; and we are called to observe, not so much the accuracy of their conceptions as the fervour of their love.
The two most extraordinary women that ever appeared in this world were unquestionably EVE, "the mother of all living," and MARY, "the mother of Jesus Christ." They occupied respectively the highest stations and the most critical points of time that ever fell to the lot of mortals; and they exhibit an instructive contrast. EVE lived at the beginning, and MARY at the "fulness of time."--EVE saw the glories of the new made world after creative Wisdom had pronounced it all "very good," and before sin had tarnished its beauty and disarranged its harmonies.--MARY beheld it rising from the ruins of the fall, at the moment of its renovation and in the dawn of its happiest day.--EVE was placed in the most glorious and conspicuous situation, and fell into a state of meanness and degradation.--MARY was of obscure origin and lowly station, but was raised, by a signal appointment of Providence, to the highest eminence.--EVE was accessary to the ruin of man--MARY instrumental in the birth of him who came as the Restorer and Saviour of mankind--EVE beheld the fatal curse first take effect, in overcasting the heavens with clouds, in withering the blossoms of paradise, envenoming the spirit of the animal creation, disordering the human frame, and ultimately destroying it, and introducing all the nameless diversities of wo which fill up the tragedy of human life.--MARY witnessed the beginning of that long series of blessings which divine love has for ages dispensed to man "through the redemption that is in Christ Jesus," and which will eventually replenish the cup of existence with unmingled sweetness and perfect joy.--EVE witnessed, with a trembling consciousness of guilt, the awful descent of those mighty "cherubims, and a flaming sword which turned every way, to keep the way of the tree of life," and which were placed "at the east end of the garden of Eden." MARY, with feelings of ecstatic rapture, beheld the angel Gabriel standing before her, with the smiles of heaven upon his countenance, heard his benedictions, and held "communion sweet" with the holy messenger. Wretched, wretched Eve! Happy, happy MARY!
The Jews have been always celebrated for their care in preserving their genealogies: in consequence of which it providentially happened, that the evangelists were able from their own authenticated records, to verify the ancient predictions of the birth of Jesus Christ. Two of the inspired historians have given a statement of his ancestry; the one tracing it from Abraham, and the other ascending to Adam; the one pursuing the line of Joseph, his reputed father, the other the line of Mary, his real mother; both concurring in the most decisive evidence of his being the Son of David and of Abraham, and the true Messiah of the prophets. [[1]]
Although in her distant ancestry Mary may justly be considered as of an illustrious descent, yet at the period of the incarnation, this family was in a very reduced state: the genealogical tree of David was cut down to its very roots, when the ancient prediction was accomplished respecting that great Personage who is represented "as a slender twig shooting out from the trunk of an old tree, cut down, lopped to the very root, and decayed; which tender plant, so weak in appearance, should nevertheless become fruitful and prosper."
"But there shall spring forth from the trunk of Jesse,
And a cion from his roots shall become fruitful.
And the spirit of JEHOVAH shall rest upon him:
The spirit of wisdom and understanding,
The spirit of counsel and strength,
The spirit of knowledge, and the fear of JEHOVAH." [[2]]
But vain is the "boast of heraldry." It can avail nothing to elevate an insignificant character to eminence, or screen a guilty one from contempt. The evangelists have not recorded the lineage of Joseph and of Mary for the purpose of emblazoning their names, but solely to authenticate the prophetic declarations respecting Christ, to be connected with whom is real honour and solid glory. Of past generations, how many names, great in human estimation, have descended into oblivion, while those only will obtain an imperishable memorial, who are "written in the Lamb's book of life."
It must ever be deemed a noble distinction to have stood related to Christ "according to the flesh;" more so than to have been the sons and daughters of the mighty princes of mankind: but to have been his MOTHER was the sole honour of one happy female; still, however, less happy on this account, than because of the genuine humility with which she adorned her lowly sphere, and the lively faith with which she recognized the character of her Son.
In reference to the genealogical tables of Matthew and Luke, it has been admirably remarked, "We observe among these ancestors of Christ, some that were heathens; and others that, on different accounts, were of infamous character: and perhaps it might be the design of Providence that we should learn from it, or at least should on reading it take occasion to reflect, that persons of all nations, and even the chief of sinners amongst them, are encouraged to trust in him as their Saviour. To him, therefore, let us look even from the ends of the earth; yea, from the depths of guilt and distress; and the consequence will be happy beyond all expression or conception." [[3]]
In the apostolic epistle to the Hebrews, it is intimated as a fact, of pleasing notoriety, in the history of the church of God, that angels are "ministering spirits, sent forth to minister for them who shall be heirs of salvation." When appointed by the great Supreme to this service, they usually adopted a human form and appearance, probably for the purpose of securing that degree of familiarity which the nature of their communications required, and which a more splendid manifestation would have precluded; in the scriptural accounts, however, of these remarkable visits to eminent saints in early ages, whether they appeared in numbers, as to Abraham, or individually, as on other occasions, no distinct mention is made of their names or order. But to impress a character of majesty and dignity upon the message, and upon all the circumstances of the divine communication to Mary, when an angel is commissioned to announce that she was selected by the wonderful providence of God as the mother of the Messiah, the name of the celestial messenger is recorded by the evangelist in a marked and solemn manner. It was the angel GABRIEL [[4]] one, as we may infer, of the highest order of those intelligences that "circle the throne rejoicing;" and the same glorious spirit who so many ages before had been sent to Daniel, to specify, in a prophetic enigma, the time of "MESSIAH THE PRINCE," which he now came to announce as having actually arrived.
Never did even an angel before convey so important a message, or descend to this earth with such rapturous sensations. It must ever, indeed, be considered the felicity of an angel, as well as of a man, to do the will of God, whether this obedience involve personal difficulty, or be accompanied with circumstances of peculiar delight. It must have afforded satisfaction to the mighty spirit who was despatched from heaven to eject the first parents of our race from the bowers of Eden, and to stretch his flaming sword across the path of access to the tree of life, as well as to that favoured angel who now hastened to the cottage of the virgin of Nazareth; because each was accomplishing a purpose in which he knew that the divine perfections were pre-eminently displayed; but as, in executing the will of God, the holiest of men must necessarily experience a different kind and degree of satisfaction, according to the nature of the service itself to which they are called; and as we have scriptural evidence that the inhabitants of the invisible world have peculiar sensations when sinners of the fallen race are converted to God; it is not surely an inadmissible sentiment, that, as never spirit was honoured before with such a message, Gabriel must have felt unusual joy upon announcing the incarnation of the Son of God. His very language expresses it. His address is full of pathos and congratulation. It breathes angelic rapture. With it we commenced this subject, and in some measure participating the bliss, we cite it again: "Hail, thou that art highly favoured, the Lord is with thee! Blessed art thou among women!"
There is nothing in the narrative to induce us to think that the angel assumed any extraordinary splendour of appearance on this occasion; and judging from the usual mode in which blessed spirits visited the sons of men in former times, as well as from a consideration of the tender age and lowly station of Mary, it is probable that he entered the room where she was, as an ordinary stranger. It is besides stated, that she was troubled at his saying, not at his appearance.
This salutation excited in the virgin's breast a sensation of astonishment mingled with apprehension. Among the Jews it was not lawful for a man to use any salutation to a woman, not even by a messenger, or her own husband; in addition to which, the panegyrical and congratulatory terms in which she was addressed, might well lead her to "cast in her mind what manner of salutation this should be."
The benevolent messenger at once relieved her from the embarrassment into which he perceived she had been thrown, by familiarly calling her by name, renewing the solemn assurances of divine favour, and predicting the future glory of that illustrious Son whom she should bear, and whose description, being, like all the Jews, well instructed in the prophetic Scriptures, she would immediately recognize. These were his remarkable words: "Fear not, Mary; for thou hast found favour with God. And, behold, thou shall conceive in thy womb, and bring forth a son, and shall call his name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever: and of his kingdom there shall be no end."
Her surprise was now raised to the highest pitch; and, incapable of comprehending by what means such a declaration could be fulfilled in her who was at present a virgin, she ventured to inquire of the angel, "How shall this be?" It is worthy of observation, that she did not instantly reject the testimony of her illustrious visiter as manifestly absurd and impossible, but modestly requested an explanation of the mysterious assurance. She was evidently one of those who "waited for salvation" in Israel; and who well knew that it was the province of human reason to submit, with implicit confidence, even to the most inexplicable statements of revelation.
It is true, she could not conjecture by what miraculous conception the angelic prediction would be verified; but she did not hesitate a moment to allow the apparently incongruous facts of his being her son, and yet the Son of the Highest, who should rise to the throne of David, and possess an everlasting kingdom. Her reason was confounded, but her faith triumphed; and though she knew not the manner, this was no sufficient evidence with her against the probability of the declared fact. Upon how many inferior occasions, and under far less mysterious circumstances have we been incredulous, deeming even the plainest declarations improbable, because they were unaccountable; and presuming to introduce some arbitrary alteration into the record of heaven, or some far-fetched comment, rather than humbly bow to supreme authority.
If, however, it were admitted that the question of Mary betrays at least a momentary incredulity, this was soon dispersed by the angel's reply: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee, shall be called the Son of God. And, behold, thy cousin Elizabeth, she hath also conceived a son in her old age; and this is the sixth month with her who was called barren. For with God nothing shall be impossible." In the exercise of lively faith and joy she answered, "Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her."
Let us endeavour to imitate the spirit of Mary. She acknowledged the power of God to accomplish the greatest, and, to her, the most inconceivable designs; and with unaffected simplicity, blended with humble and holy satisfaction, she received the divine word. Thus let us resign ourselves to the will of God, and confide in his most wonderful declarations. It is for mortals to believe, and not to cavil; when Jehovah speaks, to hear and to obey. Let us beware of stumbling at the promises through unbelief; and cherish increasing pleasure in the conviction, that he who sent his Son into the world to be the Saviour of men, will freely bestow upon his redeemed people all the blessings of time, and all the riches of eternity.
It is observable, that on this occasion a young woman, though at first overawed by the heavenly manifestation, at length displayed a faith which shines with peculiar brightness, when brought into comparison with the sentiments of the aged priest Zacharias, when the same angel appeared to him a few months before, to communicate a prediction of far less apparent improbability.
When this venerable man was burning incense on the golden altar before the Lord, and therefore in circumstances peculiarly favourable to the most elevated exercises of faith and devotion, Gabriel appeared to him, and gave him assurance that his frequent prayer for the redemption of Israel was heard, and that his aged partner should become in due time, the mother of a distinguished son, to be named John, who should be "great in the sight of the Lord," eminently useful in converting many of the children of Israel, and preparing their minds for the speedy approach of the Messiah; and yet it is stated, that Zacharias "believed not his words," in consequence of which he was smitten with dumbness till the birth of the child. But Mary, though so inferior in age, in situation, and in spiritual advantages, glorified God by a full acquiescence in his declarations; thus exemplifying what the grace of God can accomplish, even in the youngest persons, and the weakest sex. It must not indeed, be overlooked, that at first the language of Mary indicated a certain degree of hesitation and doubt, somewhat allied to the unbelief of Zacharias, although she eventually triumphed over every feeling of fear or of unbelief; and yet no sign of divine displeasure was given. May we not, therefore, take occasion to admire the discriminating goodness of God, who, while he does not "willingly afflict or grieve the children of men," proportions his chastisements to the demerit of the individual, and the circumstances of the case? The omniscience of the Searcher of hearts is perfectly acquainted with the secret workings of the mind, and measures with perfect discernment the exact delinquency of every thought and deed, when we can judge only by the appearance or the words of the individual.
It is peculiarly gratifying to witness the beginnings of faith in the young, and especially in young females. It becomes their age and sex. It constitutes their best accomplishment, and their most shining ornament. Beauty is a fading flower, wealth a perishable treasure, and admiration "a puff of air;" but religion in the heart is an unfading inheritance. While so many vain and inconsiderate young women value themselves upon exterior charms and unmeaning flatteries, upon the symmetry of a face, the elegance of a form, and the decoration of a ribbon, may every female reader of these pages aspire after the nobler distinction of Mary, and by her undissembled piety afford pleasure to her parents, to her friends, to the church of God, and to those witnessing spirits, "in whose presence there is joy at the repentance of a sinner!"
Immediately after the visit of the angel Gabriel to Mary, perhaps on the same day [[5]], she hastened to her cousin Elizabeth, the wife of Zacharias, who resided in that part of Judea called the hill-country, which extended from Bethoron to Emmaus. The purpose of this visit was to congratulate her pious relative on the singular mercy which she was informed by the angel she had experienced, in the promise of a son at her advanced period of life, and to communicate an account of the heavenly intercourse with which she had herself been favoured.
"Now theirs was converse such as it behoves
Man to maintain, and such as God approves"--
worthy of the excellent characters who met, and calculated to confirm each other's hopes, and awaken mutual gratitude:
"Christ and his character their only scope,
Their object, and their subject, and their hope."
If, when pious persons associate together, they have not to relate the visits of angels, or the miraculous interferences of Providence, it is surely in their power to diversify, enliven, and improve their social interviews, by some allusions to experimental religion, and some interchange of pious sentiment. The Christian world suffers incalculable loss by neglecting suitable opportunities for such communications, which might be eminently conducive to the great purposes of mutual comfort and instruction; for
"------What are ages and the lapse of time,
Match'd against truths, as lasting as sublime?
Hearts may be found, that harbour at this hour
That love to Christ, and all its quickening power;
And lips unstain'd by folly or by strife,
Whose wisdom, drawn from the deep well of life,
Tastes of its healthful origin, and flows
A Jordan for the ablation of our woes.
Oh days of heaven, and nights of equal praise.
Serene and peaceful as those heavenly days,
When souls drawn upwards, in communion sweet,
Enjoy the stillness of some close retreat,
Discourse, as if releas'd and safe at home,
Of dangers past and WONDERS YET TO COME,
And spread the sacred treasures of the breast
Upon the lap of covenanted rest."
COWPER.
As soon as Mary had reached the residence of Elizabeth, and saluted her, the babe, which the latter had conceived, leaped with unusual and supernatural emotion; and she became so filled with the Holy Spirit, as instantly to burst out in the most impassioned language, indicative of the glorious discovery, that Mary was the long predestined mother of Messiah. Although it seems probable that her husband, upon his return home, had informed Elizabeth (perhaps by means of writing, for he was still suffering that temporary dumbness which his unbelief had occasioned) of the vision he had seen at Jerusalem, and of the promise of the angel that he should have a son remarkably distinguished, especially as the precursor of the Saviour; yet till this moment she had no suspicion that her beloved relative was to be that illustrious mother, who should inherit the blessing of all future ages. Now a ray from heaven breaks upon the mysterious subject, and "the glory of the Lord" is risen upon this venerable matron. She pours forth unusual benedictions upon Mary, and congratulates herself upon the felicity of her own circumstances.
The generous nature of this joy is truly admirable, and worthy of imitation. Exempt from that envious spirit which is so predominant in the world, and so utterly subversive of the real interests and happiness of those who cherish it, Elizabeth congratulated her young relative upon the superior favour which Heaven had conferred upon her; and murmured not at the will of Providence, in assigning her so unexpected a pre-eminence. Her words were as follows: "Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed; for there shall be a performance of those things which were told her from the Lord."
The same spirit which dictated the language of Elizabeth, animated the bosom of Mary with inspirations of a still higher order. Unable to restrain the vehement enthusiasm of her mind, she thus began:--
MY SOUL DOTH MAGNIFY THE LORD, AND MY SPIRIT HATH REJOICED IN GOD MY SAVIOUR.
The mother of Jesus here adopts the prophetic style, speaking of the future character of her illustrious Son as though he were already born, and had attained to that eminency to which he was predestined. She extols him as "God her Saviour," more enraptured with the hope of salvation through his name, than with the honour of her maternal connexion with him. We need feel no surprise at her assigning this title to her anticipated offspring, when we recollect that she was at the moment divinely inspired, and that she had been previously informed by the angel Gabriel of his being "the Son of the Highest." This was no doubt understood by the Virgin Mary as expressive of his divine personality. He did not, indeed, become the Son of God by his miraculous conception; but it was the reason of his being called so. Thus he is called the Son of God as raised from the dead, no more to return to corruption, but he was not constituted such by these events. It was a declaration of what he was antecedently to his conception by the overshadowing influence of the Holy Spirit.
In Mary's exclamation, "magnifying the Lord," and "rejoicing in God her Saviour," are used as convertible terms, denoting the same sentiment and source of joy. And how rational and noble was this feeling! Where should an immortal creature seek happiness, but in God the Saviour? What are all the fleeting possessions and enjoyments of time, in comparison with the "pleasures" which are at his "right hand for evermore?" How awfully infatuated are those who aim to attain real felicity independently of the sovereign good!--Mary continues,
FOR HE HATH REGARDED THE LOW ESTATE OF HIS HANDMAIDEN: FOR, BEHOLD, FROM HENCEFORTH ALL GENERATIONS SHALL CALL ME BLESSED.
This is the language both of piety and inspiration. It implies that sense of the divine condescension which characterizes humility, intimating the unmerited nature of the mercy she had experienced, as well as her unexpected elevation from the lowest condition. She states, that it is her happiness, and not her excellences, for which she anticipated the congratulations of succeeding times. She was conscious that the honour and the glory belonged to God, and that the felicity of her circumstances, not the merit of her character, deserved admiration. It was neither the glory of her descent, nor the multitude or splendour of her virtues, that attracted the regards of Heaven, and influenced the movements of Providence in passing by the palaces of greatness to the cottage of Mary: but "so it seemed good in his sight:" and while, with impious vanity of spirit, many are flattering themselves that their imaginary virtue will recommend them to the notice, and secure the favour of Omniscience, it will be found, to their ultimate confusion, that "this" only "is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent."
FOR HE THAT IS MIGHTY HATH DONE TO ME GREAT THINGS; AND HOLY IS HIS NAME.
There is a singular propriety, in thus introducing the sanctity of the divine nature and character. In the production of that body which was "prepared" for the Son of God, nothing of the infection of sin, which attaches to the corrupt nature of man, was suffered to stain "the holy child Jesus." He was, indeed, "in all things made like unto his brethren, yet without sin." Although his miraculous conception did not exempt him from human infirmities, it prevented the possibility of his being contaminated by human guilt.
The name of God is frequently mentioned in Scripture; and, in general, we are to understand by it the revelation of his character, by whatever methods, to his intelligent creation; and to hallow or pronounce it holy, is devoutly to adore every such discovery. His name is written on the works of nature, but shines with pre-eminent lustre in the wonders of redemption; and the spirit of ardent devotion traces all these manifestations in order to pay a suitable homage to them. To pronounce the name of God holy, is then virtually to attribute to the Supreme Being a grandeur and a majesty perfectly unique, and which distinguishes him from all other beings in the universe.
AND HIS MERCY IS ON THEM THAT FEAR HIM, FROM GENERATION TO GENERATION.
The spirit of Mary takes an elevated station, looking back upon past ages, and anticipating the glory of future times. The incarnation of Christ is represented as an act and an evidence of divine mercy, not only to her, but to all who by the fear of God are interested in this new dispensation. The promise of a Saviour was almost coeval with the world; and during the long succession of ages which had since elapsed, and the infinite diversity of events, so perplexing to the human eye and so apparently fortuitous, the love of God was pursuing its high purpose. The frequent intimations given to the ancient patriarchs, and to the prophets of Israel, proved that the eternal Ruler of the universe was producing, by a vast series of preparatory means, the last and best days of time, when the "Sun of Righteousness" should rise upon the world "with healing beneath his wings." An omnipotent arm was incessantly accomplishing the determinations of an omniscient mind. No power could impede the march of his mercy to the predestined point; no casualties defeat his great design; and no lapse of years, or revolution of centuries, diminish the ardour of infinite love, to secure the felicity of his people. The Lord was never "slack concerning his promise, as some men count slackness;" for it must never he forgotten, in estimating the movements of eternal Providence, that "one day is with the Lord as a thousand years, and a thousand years as one day."
But this language is not merely, nor, perhaps, chiefly retrospective. Those who fear God in all ages, participate the mercies dispensed to man through an incarnate Redeemer. Under the Christian dispensation in particular, they are fully communicated, and will enrich the people of God to the end of time. The thousands and myriads of the human race, that apply to "the fountain opened for sin and uncleanness," cannot diminish its efficacy or exhaust its fulness; but the last preacher that exists upon the earth previous to that final hour, when "the trumpet shall sound and the dead shall be raised incorruptible," will be able to proclaim the blood of Jesus Christ the Son of God, as cleansing "from all sin," with equal confidence to that which inspired the first herald of these "glad tidings to perishing sinners." HE HATH SHOWED STRENGTH WITH HIS ARM; HE HATH SCATTERED THE PROUD IN THE IMAGINATION OF THEIR HEARTS.
The omnipotence of God has been manifested in many remarkable instances during past ages, but in no case so illustriously as in the birth of Christ. All the other mighty operations of Jehovah are surpassed in this unparelleled event. The haughty Jews, who fondly but foolishly cherished the expectation, that the Messiah would be born of some one of the most opulent families in Judea, and conduct them to conquest and dominion, will be inexpressibly disappointed to find him the child of an obscure virgin, betrothed to a carpenter, and an inhabitant of the contemptible town of Nazareth in Galilee. So wonderfully "are the ways of God above our ways, and his thoughts above our thoughts!"
HE HATH PUT DOWN THE MIGHTY FROM THEIR SEATS, AND EXALTED THEM OF LOW DEGREE. HE HATH FILLED THE HUNGRY WITH GOOD THINGS, AND THE RICH HE HATH SENT EMPTY AWAY.
The providence of God has been often displayed in the depression of the most distinguished from their temporal elevations, and in the advancement of the most despised to dignity and renown. The necessitous have been liberally supplied: while those who have been possessed of the most ample and enviable abundance, have sometimes, by unexpected reverses, become destitute. This sovereign disposal of human affairs has been apparent, both in temporal and spiritual concerns. The Virgin Mary was herself, as she intimates a remarkable exemplification of such an interposal; while those who in Israel were "hungering and thirsting after righteousness," beheld in her infant son, that child whose name was to be called "Wonderful, Counsellor, the mighty God, the everlasting Father, and the Prince of Peace," and whose manifestation in the flesh afforded the sublimest satisfaction to their waiting spirits.
HE HATH HOLPEN HIS SERVANT ISRAEL, IN REMEMBRANCE OF HIS MERCY; AS HE SPAKE TO OUR FATHERS, TO ABRAHAM, AND TO HIS SEED FOR EVER.
All the true Israel of God are now admitted into his paternal protection, whether Jews or Gentiles; for the promises made to Abraham, Isaac, and Jacob, and to David, of whose family was Mary, could never be forgotten by him who "rejoiced in the habitable parts of his earth, and his delights were with the sons of men." Never can the pious mind recur, without emotions of the liveliest gratitude, to such predictions as the following, which now seem to approach their glorious accomplishments; "I will make of thee (Abraham) a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.... And I will establish my covenant, between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee."
Mary prolonged her visit to her aged friend and relative, three months; a period of their lives to which, no doubt, each would ever after recur with peculiar satisfaction. The family of Zacharias was not dulled by the formalities of ceremony, or disturbed by the riot of folly, but delightfully animated by the cheerfulness of religion. Their time, we may readily admit, was wisely employed; and their daily converse such as befitted those favourites of Providence, who knew the truth of God, and had enjoyed the honour of angelic visitations.
The improvement of time ought to be our great and immediate concern. To this important duty we are urged by a consideration of the rapidity of its flight--the impossibility of its return--the bright examples of its proper use, which the records of inspiration furnish--the fatal consequences of squandering it away in useless, frivolous and criminal pursuits--the voice of reason--of conscience--of Providence--of Scripture--of disappointed infidelity and of triumphant faith--and the vast interests of eternity, with which the use of it is essentially connected. "Lord, so teach us to number our days, that we may apply our hearts unto wisdom."
During all this time, Mary was only the betrothed wife of an obscure but conscientious person, named Joseph. This was a circumstance which occasioned him extreme perplexity, but tended to exhibit the strength of her faith. Joseph was fearful of her reputation, and meditated some plan of concealing what he supposed would be deemed the disgrace of his beloved partner; for the Jews, whose laws of marriage were very precise, considered infidelity to a betrothed husband in the light of adultery, and as therefore subjecting the person to its usual punishment. [[6]]
It does not appear that Mary explained to him the manner or occasion of her mysterious conception; but judging, perhaps, that it would seem incredible, she leaves the whole affair in the hands of Divine Providence. "Thus," as archbishop Leighton excellently remarks, "silent innocency rests satisfied in itself, when it may be inconvenient or fruitless to plead for itself, and loses nothing by doing so, for it is always in due season vindicated and cleared by a better hand. And thus it was here; she is silent, and God speaks for her."
This inexplicable mystery was revealed to Joseph in a dream. He was assured by an angel, that Mary should bring forth a son, and commanded to call his name JESUS, for he was to "save his people from their sins." His apprehensions being immediately dispersed, he obeyed the heavenly intimation, "to take unto him Mary his wife."
This miraculous conception has ever proved the stumbling-block of infidelity; while, in the just convictions of Christians, it is to be regarded as one of the most glorious and indispensable peculiarities of our faith. Christianity is not answerable for those misrepresentations of this doctrine which result from the weakness or the wickedness of mankind, and which have so often exposed it to ridicule; but let the statement of Scripture be taken simply as it is--plain, perspicuous, untangled with the perplexities of controversy--and it will approve itself to the pious mind, not only as a fact, but as one of prime importance and obvious utility.
In demanding an explication of the manner in which the divine and human natures became united, or continue to subsist in indissoluble connexion in person of the Son of God, reason claims a prerogative to which she is by no means entitled; especially if the alternative be, either that reason shall be satisfied, or the statements of Scripture rejected. There exist facts relative to our own constitution as incomprehensible and contradictory to what, independently of experience, we should be induced to believe, as the miraculous conception and mysterious nature of Jesus Christ. The soul and body, distinguished for properties not only peculiar to each, but dissimilar, heterogeneous, and seemingly inconsistent, yet constitute one person. A man is at once material and immaterial, mortal and immortal.
It was expedient that the Son of God should become man, that he might set us an example, sympathize with our griefs, vanquish our enemies, and abolish death: and equally so that he should be coequal with God in order to procure salvation for the lost world by the merit of his atonement; otherwise his obedience must have been imperfect, his sufferings unsatisfactory, and his mediatorial character, by which he was allied to both parties, incomplete.
This doctrine is practical, and not an abstract speculation, or an article of faith intended merely to fill up the outline of a system, and unconnected with any moral results. It is calculated to awaken our gratitude and kindle our love, by showing us the infinite goodness of God, who "spared not his own Son, but delivered him up for us all"--"who made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." It should further engage us to cultivate humility and patience. A view of the abasement of the Son of God should impress upon us a sense of the insignificance of all earthly glory, and the propriety of sustaining all the trials and deprivations of life with unrepining fortitude. "Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."
This view of the incarnation of Christ is adapted also to promote charity; for, "though he was rich, yet for our sakes he became poor; that we, through his poverty, might be rich;" and it tends to elevate us above the meanness of temporal compliances, and the degradation of worldly lusts, by pointing out the dignity to which our nature is advanced, through having been assumed, and still being retained in its purified state by the Son of God. Let a holy ambition prevail, to live as those who possess such a relationship; and who, though at present disguised in the dress of poverty, are born to an inheritance of which no enemy can prevent your possession--"an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation."
Section II.
Nothing happens by Chance--Dispensations preparatory to the Coming of Christ--Prophecy of Micah accomplished by Means of the Decree of Augustus--Mary supernaturally strengthened to attend upon her new-born Infant--Visit of the Shepherds--Mary's Reflections--Circumcision of the Child--taken to the Temple--Simeon's Rapture and Prediction--Visit and Offerings of the Arabian Philosophers--general Considerations.
Chance is a word which ought to be banished from the Christian vocabulary. It is utterly contradictory to reason, opposed to experience, and subversive of revelation. To suppose that he who created the world has wholly and forever abandoned it, is improbable; and to imagine that the regular movements of nature, and the course of events--the whole train of causes, and the incalculable variety of dependent consequences, are merely fortuitous, seems absurd as well as impious. Uncertain and confused as were the opinions of the pagan nations of antiquity, few of them totally denied some kind of superintending providence; and many of their ablest writers reasoned in defence of it in the most forcible manner. "What," said the emperor Marcus Antoninus, "would it concern me to live in a world void of God and without Providence?"
In order to form clear conceptions of this, and of every other subject connected with the peace of our minds and the immortal interests of man, we must apply to the Scriptures for information. Hope, conjecture, plausibility--all became pleasingly absorbed in the splendour of truth; which, with the brightness of a sun beam, writes upon the inspired page the doctrine of an universal and particular providence. It appears, indeed, so fundamental to the system of Christianity, and so consonant to the wisdom and goodness of God, that if it were possible to adduce "solid objections against its reality, one of the richest sources of consolation to the human race would be forever lost--some of our dearest hopes would be undermined, and despondency shed disastrous gloom over the whole scene of life. It is the happiness of Christians to know, that nothing can escape the eye, nothing can disarrange the schemes, or thwart the purposes, of the eternal mind; and that the same general law which regulates the flight of an angel, or the affairs of an empire, connects even the fall of a sparrow with the plans of heaven. It is their privilege to feel assured, that the events which appear contingent or accidental to us, are equally ordained with those which seem the most orderly and regular. The arrow may be shot at a venture, but the Supreme Ruler guides it through the air. So sings the poet;
"Through all the various shifting scene
Of life's mistaken ill or good,
Thy hand, O God, conducts unseen
The beautiful vicissitude.
All things on earth, and all in heaven,
On thy eternal will depend;
And all for greater good were given,
And all shall in thy glory end."
These sentiments will receive additional illustration from the remarkable facts respecting the birth of Christ, which it will be now proper to notice. He who can imagine the correspondence observable between ancient predictions and the occurrences which mark the singular history before us to be mere casual or undesigned coincidences, must possess a mind strangely perverted by prejudice or mean in its conceptions--he must in reality believe greater miracles than he denies, and, in his zeal to be thought rational, become enthusiastic and fanatical, in admitting the most inconceivable absurdities. We hesitate not to say, that even upon the principles of reason there are more difficulties in denying a providence in all the circumstances connected with our Saviour's incarnation, than in allowing its active agency; and that here, the doctrine which is most consolatory is most true. Sophistry may attempt to poison or to stop the streams of spiritual comfort, but they will nevertheless flow with undiminished sweetness and abundance.
The whole period of the past time ought to be considered as a vast preparatory dispensation; every circumstance in the history of the people of Israel essentially depended on each previous occurrence, and stood connected with each succeeding one. We perceive sometimes more distinctly by a prophetic light, sometimes more obscurely through the hieroglyphical characters of the Mosaic economy of types and shadows, a wonderful series of events, that guides the devout inquirer to "God manifest in the flesh;" and, if human penetration cannot always discover the bright concatenation, we feel assured that it exists, and is regularly maintained by supreme wisdom; as we infer from observing the commencement, or discovering some parts of the course, which a mighty river pursues through provinces and empires, that, although the whole may not be accurately ascertained, yet each part, whether it traverses subterraneous passages or pathless forests, is certainly and necessarily connected.
The links of this marvellous chain of providence become more distinctly visible as we approach the last, and witness its glorious termination. Amongst other ancient prophecies, we have this very express declaration of Micah respecting the birth of Christ--a declaration which, after the lapse of seven hundred years, we are now to see verified: "Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting."
It has been related, that at the time of the miraculous conception, Joseph and Mary lived at Nazareth in Galilee, and still continued this residence. If the predicted child had been born in Nazareth, it is obvious that either he could not be the Messiah, or the prophet was not correct. The virgin mother, however, neither disbelieved the communications of Heaven, nor took any extraordinary measures, by a removal of her dwelling-place, to aid the accomplishment of a divine oracle. How she, an inhabitant of Nazareth was to be the mother of him whom so many ages had expected in Bethlehem, was indeed mysterious; and yet like Abraham, she hoped against hope; allied in faith, as well as by descent, to that eminent patriarch. Nothing could be more contradictory, to her anticipations than external appearances; but nothing could be more humble, more patient, or more indicative of lively faith in God, than her spirit and conduct. She believed the angel, and she left the event. What an illustrious example to her sex! what confidence in Providence! what trust in God! what a resignation of reason to revelation!
Mark the event. Augustus, at this time emperor of Rome, suddenly published an edict for the registry, or enrolment of the empire; probably with a view to ascertain the state of his dependencies, to exact an oath of fidelity, and perhaps, to determine the amount of money which might be reasonably expected from each province in case of any future taxation. The whole empire being included in this decree, all the families were required immediately to repair to their respective cities, for the purpose of having their names distinctly recorded; and, as Joseph was lineally descended from David, he, with his espoused wife, went into Judea to Bethlehem, because it was the birth place and residence of their illustrious ancestor.
At this remarkable crisis Mary was detained by the full accomplishment of the time for her delivery; "and she brought forth her first born Son, and wrapped him in swaddling-clothes, and laid him in a manger, because there was no room for them in the inn." Here then were fulfilled the prophetic descriptions of the place and circumstances of the Redeemer's incarnation. A virgin produces a son--a son who, by the exclusion of his parents from the accommodation of the inn, already began to realize the inspired declaration, "he is despised and rejected of men"--a son identified as the promised Messiah by every thing connected with his birth. Augustus issues a decree which brings Mary to Bethlehem at the precise moment when this removal was requisite; and yet Augustus, ignorant of the designs of Heaven or the condition of Mary, considers only his personal glory and the security of the imperial dominions. He has one purpose, and Providence another; but they both concur to the predestined end. Augustus knew not that his edict was to prove the appointed means of accomplishing the most important event that had ever transpired since the commencement of time, and was, in fact, the wonderful hinge upon which the numerous and concurring prophecies of past centuries were destined to turn. He knew not that his imperial edict for an universal enrolment, was the last of a series of preparatory means by which the great purposes of infinite mercy were to be developed and displayed. Why was not the same policy pursued by the emperor, when it was determined upon seven-and-twenty years before at Taracon in Spain? and why, if he were diverted at that period from the immediate execution of this project by some disturbances in the empire, was it forgotten or neglected for so many years, and revived at so critical a moment? Let infidelity stand abashed, and listen to the voice of revelation: "He worketh all things after the counsel of his own will."
How often has the supreme Disposer made use of those agents to accomplish his purposes, who were themselves the last to acknowledge his superintendence, or perhaps the first to oppose his will! How consolatory to the Christian to reflect, that the passions of the human mind, the madness of ambition, the rage of envy, the misrule of tyrannic power, the animosity of persecution, the decrees of princes, the events of war and of peace, the elements of nature, and the powers of the invisible worlds, are under the perfect control of God! A Pharaoh shall cause his "name to be declared throughout all the earth," by giving occasion to the most transcendent miracles, and the most direct and indisputable interference of Omnipotence--a Cyrus shall pursue a wonderful career of conquest; victory after victory shall enhance his fame; nations shall be subdued, and gates of brass broken before him, for the sake of Israel the elect of God, and Jacob his servant--an Augustus shall unconsciously fulfil a divine decree by means of an edict of his own--the Roman empire shall be enrolled, that Jesus may he born in Bethlehem.
It appears that Mary was supernaturally strengthened to perform the necessary duties to her infant charge, in the cold and comfortless situation in which she was thrown. No one seemed at hand to commiserate her sufferings, to supply her wants, or to assist her weakness. Her own life was endangered; but maternal tenderness struggled for the life of her firstborn, and a divine faith in God and his promises sustained her amidst the privations of her desolate abode. Let not his people permit despondency to becloud their days or extinguish their hopes; but, relying on his assurance, "As thy day is, so thy strength shall be"--an assurance so remarkably verified in the mother of Jesus, and so often corroborated by the experience of Christians--let them imitate the patience and faith of this illustrious woman, who was at once the ornament of religion and the glory of her sex.
Every thing is marvellous in this sacred story. No sooner was this child introduced into the world, than his virgin mother received an unexpected visit in her lonely dwelling. A company of shepherds came, with unceremonious eagerness, to her asylum. Mary and Joseph were together in the stable, conversing doubtless, upon this astonishing birth; and probably might have been alarmed at the intrusion of strangers. Were they come to remove them from this poor lodging, as they had been already excluded from the inn, and occupy their places?--were other barbarians come to pour the last drop into the cup of maternal wo, by expelling Mary, her husband, and her offspring, from their wretched, but still acceptable shelter? If this were the case--if, when the strangers obtruded, these had been the just apprehensions of the afflicted family, they knew where to find consolation; and she who held the babe in her arms, and pressed it to her bosom, was no doubt prepared to adopt a similar strain with that by which Simeon afterward proclaimed his ecstasy--"Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." But fear not, Mary! It is no ruffian band that approaches thee! These are no idle strangers, impelled by a vague curiosity; but they are the commissioned messengers of Providence and the ambassadors of peace! They have heard "glad tidings," and they are come to verify the visions they have seen, and to renew the joys they have felt!
In the neighbouring fields these shepherds were watching their flocks by night; when suddenly an angelic messenger made his appearance in a blaze of celestial light. They were of course astonished and alarmed; but, from the first, perceived it was no illusion of the senses, since all distinctly saw, and were equally affected by the splendid reality. The benevolent spirit bade them dismiss every apprehension, and proceeded to open his glorious commission. It consisted of an assurance, that in the city of David the long-predicted Messiah was actually born, and on that very day; [[7]] and that this was the sign by which they should discover the truth of this revelation, that if they went immediately to Bethlehem they should find the Babe wrapped in swaddling-clothes, lying in a manger. This angel, probably Gabriel, who had already appeared to Zacharias and Mary, was in a moment joined by a multitude of the heavenly host, whose enraptured bosoms could no longer repress the intensity of joy, and who were permitted to strike their golden harps and unite their angelic voices in those ever memorable strains, "GLORY TO GOD IN THE HIGHEST, AND ON EARTH PEACE, GOOD WILL TOWARDS MEN."
The shepherds instantly hastened to Bethlehem. They beheld the heaven-born Babe. They explained to Joseph and the virgin what they had seen and heard; and then circulated the wonderful news in every direction. Astonishment filled the whole vicinity; but it is probable a great diversity of opinion prevailed respecting the degree of credit due to the testimony of these witnesses; and the impression would soon vanish from those whose prejudices, whose ignorance, or whose temporal interests, prevented their immediate acknowledgment of the mighty fact. And must we not deeply lament, that to this hour similar reasons operate to produce a similar infidelity or rejection of the well-substantiated claims of the Son of God upon the affections and obedience of mankind?
In the mean time, as the evangelist states, "Mary kept all these things, and pondered them in her heart." With a modesty and a piety so truly characteristic of this eminent woman, she left it to others to publish to the world the extraordinary manifestations of divine favour which she had received, content to observe in silence the movements of Providence, and to allow the mysterious fact to be gradually developed. As she took no measures at first to screen herself from reproach, but left the defence of her integrity to him whose wisdom was working all these wonders; so she did not avail herself of the present opportunity to extend her fame. From the astonishment or the applauses of the multitude she willingly retired into the shades; and instead of indulging vanity, gave herself to solemn meditation. Connecting together the vision of Zacharias, the language of Elizabeth, the visitation of the celestial spirit to herself, the miraculous conception, the unexpected occasion of her removal at this crisis to Bethlehem, the recent account of the shepherds, the language of ancient prophecy respecting the lowly birthplace of the Saviour of mankind, and the peculiar accordance of its minute descriptions with her present circumstances; she perceived the amazing conclusion to be drawn, and humbly adored the God of her salvation.
We must pronounce Mary, then, a thoughtful observer and a humble inquirer, free from the levity of her age, and superior in mental character to the poverty of her condition. She had, indeed, superior advantages, and was in a sense placed under divine discipline and instruction: but she possessed a docility of spirit which rendered these singular means so conducive to her rapid improvement in knowledge and piety. Happy for us if we make a proper use of whatever religious privileges we enjoy, so that the spiritual opportunities and blessings which enhance our responsibility, do not, by our negligence, aggravate our condemnation!
It is probable that we forfeit much enjoyment, and lose much attainable wisdom, by suffering the events of providence to pass unnoticed. The habit of investigating their connections, and tracing their consequences, would no doubt both improve the faculty of observation, and spare us many perplexities. Diligence in this sacred study would be repaid by pleasure and profit. We should "know," if we "followed on to know the Lord." The deep shadows which overcast the scenes of life, and are so impervious to the human sight, would be easily penetrated by the eye of faith; a new and glorious scene would present itself; objects and arrangements, before unseen, would gradually become visible; what was previously obscure in form and shape, would appear in just proportions; and many of the sources of our present anxiety might become the means of our richest satisfaction. Let us imitate the noble examples upon record; remembering that no place or time is unsuitable to a devout temper, or impossible to be improved to pious purposes. Isaac meditated in the fields, and Mary in the stable; and a devout spirit will transform either into a temple of praise and prayer.
On the eighth day after his birth, this immaculate Child was circumcised, both because he was a Jew, and the predicted Messiah. All the descendants of Abraham were required to submit to this institution; and, therefore, the parents of JESUS, for so he was named on this occasion, according to the previous intimation of the angel, could not omit this service without forfeiting their privileges; and as he was afterward to become the great preacher of righteousness to his own nation, it was necessary that he should not be exposed to the punishment of excommunication as a stranger. Thus, according to the apostle's allusion, he was "made under the law," and evidently partook of flesh and blood.
At the expiration of forty days, the parents of Jesus went up to Jerusalem, to present their Infant before the Lord in the temple, conformably to the Mosaic law, to offer the sacrifices required upon such an occasion, and to pay the stipulated sum of five shekels for the eldest son. [[8]] Led by a divine impulse, a certain venerable saint, named Simeon, came into the temple at this moment; and taking the wondrous Child into his aged arms, exclaimed, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel!" Some have, with useless curiosity, inquired into the birth, parentage, and station of this enraptured believer; and with that mistaken prejudice so common to the world, by which greatness of character is perpetually associated with eminence of rank, and nobility of birth, they have endeavoured to prove him to have been a priest, or the son of Hillel, who was chief of the sect of the Pharisees, and president of the sanhedrim forty years; and he has even been represented as the father of that Gamaliel who brought up the apostle Paul. Whereas the narrative of Luke introduces him as a person of no considerable notoriety, but as one who possessed an infinitely greater claim to distinction in the inspired page, a man of exemplary conduct and piety, who was waiting for him who was so long expected as 'the consolation of Israel.' He was not the favourite of princes, but the servant of God; and this was his best distinction, that "the Holy Ghost was upon him; and it was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord's Christ." Growing infirmities might have awakened, in an ordinary mind, some suspicion of the reality of that assurance which he had received. Delay seemed to mock his patience, time dimmed his eyes, and suspense might well have sickened his heart--but at last the hour arrives, the ancient oracles are fulfilled--celestial revelations, after the lapse of four hundred years from the days of Malachi, relume a benighted world--Zacharias, Mary, Simeon, received the prophetic spirit; and death becomes disarmed of his terrors, amidst the bright gleamings of approaching day.
Turning to the astonished parents, and addressing himself particularly to his virgin mother, he said, "Behold, this child is set for the fall and rising again of many in Israel; and for a sign, which shall be spoken against, (yea, and a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed." Anna, an aged prophetess, at the same instant joined this happy group, and "gave thanks, likewise, unto the Lord:" the glad tidings were circulated, and the parents returned into Galilee.
The accomplishment of that event, which in former ages was only the subject of prediction, constitutes part of the happiness of gospel times. True, indeed, as those predictions proceeded from God, there existed from the beginning a certainty of their being fulfilled. It was as impossible that God should lie, as that he should cease to exist; and having declared the decree, that his Son should "sit upon his holy hill of Zion," no human violence, no providential vicissitudes, no Satanic devices, could prevent it. No one of them, nor all of them combined, could effectually obstruct the march of omnipotent goodness to the completion of its purposes. But the saints of old suffered a material disadvantage from "his day" being as yet "afar off;" a disadvantage which could not possibly be remedied. It is evident that, except in cases of immediate inspiration, a suspicion might exist in the pious mind, that the prophecy might be partially, if not entirely misunderstood, as the most penetrating mind cannot, at this day, with the longest line of research, fathom the deeps of futurity. Time alone can, with perfect certainty, interpret the visions of prophecy.
It is also plain that no description, however minute and glowing, could perfectly represent the life and love of the Redeemer, as displayed in his own person. The imperfection of language rendered it impossible to portray the glorious reality. What inspired or seraphic pen, though dipped in heaven, could display all that was seen when they "beheld his glory?" Had Omnipotence remanded back the flood of ages, and recalled from the invisible state the illustrious saints that had been carried down the stream, from the time of Adam, in order to have witnessed the incarnation, the life, the death, and the resurrection of Jesus; with one voice they would have exclaimed, "The half was not told me."
In proportion to the approach of the Messiah, hope glowed with increasing ardour. Standing on the mount of prophecy, the pious Jews eagerly waited, and triumphantly hailed the rising of this bright day of grace. How many "prophets and righteous men" desired to behold this eventful period, but "died without the sight!" With what sacred pleasure did Moses record the first promise, though at the distance of many centuries! What rapture thrilled through the patriarch's veins, when he spake of the coming of Shiloh, "unto whom the gathering of the people should be;" and how did his languid eyes brighten with new lustre in the dying hour, when he exclaimed, "I have waited for thy salvation, O Lord!" In what strains of holy joy did the "sweet singer of Israel" declare, "My heart is inditing a good matter; I speak of the things which I have made touching the King; my tongue is the pen of a ready writer. Thou art fairer than the children of men; grace is poured into thy lips; therefore God hath blessed thee for ever!" How did Isaiah's heart glow with transport, while his lips were touched with inspiration, and triumph played on his prophetic harp, "Unto us a Child is born, unto us a Son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this!" But neither the sacred pleasure of Moses, when he recorded the first promise, nor the rapture that thrilled through the patriarch's veins, nor the holy joy of the sweet singer of Israel, nor the glow of transport that animated the heart of Isaiah, and inspired his lays, can equal the joy of the Christian church. Hope, indeed, presented to the early ages a lively picture of future times, and prophecy described them; but "blessed are our eyes, for they see; and our ears, for they hear ... many prophets and righteous men have desired to see those things which we see, and have not seen them; and to hear those things which we hear, and have not heard them."
The visit of the shepherds to Mary, already recited, was succeeded by another, perhaps equally remarkable. A company of Magi, or Magians, [[9]] probably from Arabia, having seen a remarkable light, resembling a star, suspended over Bethlehem, hastened to pay suitable homage to the illustrious personage whose birth it indicated. These philosophers, who were particularly addicted to the study of astronomy, being doubtless incited by a divine influence to repair to the country over which this new star or meteor seemed to shed its glory, immediately went to Jerusalem, where they began to make the most anxious inquiries. The news of their arrival soon reached the ears of Herod, a man whose cruelties had often exasperated his subjects, and kept him in a state of constant suspicion; so that he naturally apprehended fatal consequences to his crown, from this report of the birth of a king. Having first consulted the priests and scribes respecting the birthplace of Christ, he procured a private interview with the Magians, for the purpose of ascertaining the time of the meteoric appearance; and, with all the policy of all experienced statesman, requested them to go and find out the extraordinary Child, then return to bring him word, that he might come and worship him. This was a contrivance, by which he expected to accomplish, with greater certainty, the destruction of Jesus.
The Arabian philosophers instantly proceeded on their journey--the star moved before them, as the cloudy pillar once guided the marches of Israel in the wilderness; till at length it became stationary over the place where the Infant lay: then, having fulfilled the design of its creation, totally and forever disappeared.
Is it for us to question the wisdom of God in any of the productions of nature, because we do not perceive their utility? Shall we venture to arraign his goodness, because he has not only supplied the necessities of man, but filled the caves of ocean, and spread the pathless wilderness with a rich variety of existence, the specific purposes of which the researches of man have hitherto failed to discover? Shall we dare to say that the impenetrable forest, or the untenanted island, was made in vain? or that the grass grows, in the valley, the shrub sprouts on the inaccessible height, or the flower expands its beauties and diffuses its fragrance over the desert uselessly, because we have not discovered the reasons of their formation? Who, excepting the philosophers of Arabia, that had seen the new luminary shine for a few days and expire, but would have disputed the necessity or questioned the design of such a phenomenon? The ignorant, vulgar, and even the rest of the sages of Arabia, might have surveyed it with idle wonder or incurious eye; very few followed the splendour, or knew the intention of its appearance. And may not other beings be acquainted with many of those mysteries of nature which we fail to penetrate? or may not secret connexions and combinations, both in the animate and inanimate creation, exist, which, however important, it is not necessary for us to know? In reference both to nature and providence--
"One part, one little part, we dimly scan,
Through the dark medium of life's feverish dream;
Yet dare arraign the whole stupendous plan,
If but that little part incongruous seem."
BEATTIE.
The figure of Balaam, in predicting the birth of a Saviour, probably contained a prophetic allusion to the phenomenon in question; "There shall come a star out of Jacob, and a sceptre shall rise out of Israel;" and with similar reference, we read in the apocalyptic vision, "I am the bright and morning star."
As soon as the Magians saw the young Child, with Mary his mother, they "fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way."
This narrative suggests many instructive considerations, some of which we shall briefly notice.
1. Many of those who have possessed the fewest means of moral and spiritual improvement, will appear in judgment against multitudes who enjoy the greatest variety of religious advantages. These Arabian sages acted up to what they knew, and followed the light which was afforded them; in consequence of which they made discoveries of the most valuable description, such as could have been attained by no other proceeding, and such as were totally concealed from the unobservant mass of mankind. It was indeed a small "star" that first attracted their notice, but it led to the "Sun of Righteousness." O that we were equally wise and diligent in the use of our opportunities and privileges--we should then be equally successful!
2. A specimen is here presented to us of the discriminating proceedings of the grace of God. Those who were "far off" were "brought nigh," while those who were "nigh" really, were placed "far off." These Pagans were conducted to Jesus; while the infatuated Jews, unaffected by his appearance and subsequent miracles, opposed his influence, and gloried in their shame. Thus was fulfilled the ancient oracle, "I am found of them that sought me not." The star which failed to excite attention in Judea, darted an attractive and effectual splendour into Arabia.
3. It is truly deplorable, that those signs and wonders of Almighty mercy, which will fill eternity with praise, should be so little observed or appreciated by the great proportion of mankind. How different were the engagements that occupied the inhabitants of Jerusalem, from those of the Arabian philosophers! The star of Bethlehem excited the respectful attention only of a few strangers, who saw and followed it, and "found the Messiah." The Saviour they sought was despised and rejected of men, when emerging from the obscurity of his early life, he dwelt amongst them, distributing blessings, and imparting salvation.
Is not this the case to the present hour? Where are the travellers to Zion? Where are the followers of Christ? Where are those happy individuals to be found, who, renouncing the speculations of philosophy, and the suggestions of a depraved and perverted mind, are led by the star of divine revelation to Jesus? Where are those who forsake ALL for him? Where the company of inquirers, whom no frowns and no flatteries can induce to relinquish the pursuit? Alas, how thinly scattered! The multitude, attracted by the glare of worldly glory, can see, indeed, the glitter of gold, and hear with approving readiness the accents of pleasure; but are unable to discern the excellencies of Christ, and will not listen to his voice! They are enchanted by other charms, and lulled into dangerous repose by other music!
4. Though the star of Bethlehem, which guided the Arabian sages to the Son of God, be extinguished, the clear light of truth still shines as in a dark place, and points us to the same object. "Thy word is a lamp unto my feet, and a light unto my path." Whoever follows this light, will be led to Jesus; whoever neglects it must wander in the wilderness of error and perplexity. It sheds the clearest radiance on the path of the traveller, who is pressing to the "Prince of Peace." Let us not pay attention to those deceptive lights which the world holds out to allure and destroy. This only is from heaven, and will guide the inquirer thither, where the illumination it has diffused over the path of life, will be lost amidst the splendours of eternal day.
Section III.
The Flight into Egypt--Herod's cruel Proceedings--and Death--Mary goes to Jerusalem with Joseph--on their Return their Child is missing--they find him among the Doctors--he returns with them--the Feast of Cana--Christ's treatment of his Mother when she desired to speak to him--her Behaviour at the Crucifixion--she is committed to the care of John--valuable Lessons to be derived from this touching Scene.
Christians, in their times of trial, are usually favoured with adequate supplies from heaven; so that if they have been overtaken suddenly, or attacked fiercely, their afflictions have neither found them unprepared, nor left them overwhelmed. It seems to have been the design of God, in some of his most painful dispensations, not only to purify the individual character, but to evince in general, by means of the sufferer's patience, humility, and other virtues, the reality of religion, and the power of faith; and thus to furnish an example for the imitation of mankind. This consideration may serve to explain a part of that mysteriousness which has characterized many instances of remarkable tribulation, and to prevent those hasty decisions upon the conduct of Providence which we are too apt to adopt. On all occasions, we may safely conclude, that whatever be the nature of our affliction, the goodness of our Father in heaven will both proportion it to the necessity of the case, and enable us to sustain it, by preparatory consolations.
The story of Mary and her family illustrates this representation. The balance of her lot, so to speak, was poised by a divine hand; and the equilibrium was mercifully and almost constantly preserved, by a proportionate share of joy and sorrow. The danger of reproach and proscription by the Jewish law, was compensated by the circumstances of the miraculous conception; the meanness and misery of her condition in the stable at Bethlehem, were counterbalanced by the visit of the shepherds, and the equally wonderful journey of the eastern Magi; and the whole train of previous manifestations, tended to prepare her for the new distresses which were destined to attend the flight into Egypt.
Herod was arranging his plans with malicious skill, and as he imagined, with secrecy; but there was an eye that watched his movements with unsleeping vigilance, and a wisdom invisibly operating to counteract his purposes. The Magi were forewarned, by a heavenly vision, not to return to this foe of the holy Jesus; and an angel appeared to Joseph, directing him to escape with the mother and child into Egypt; and thus did Herod himself unconsciously fulfil the ancient oracle; "Out of Egypt have I called my Son." The cruel archer shot at the Saviour's life, but the arrow rebounded and took his own.
Behold, then, Mary and Joseph, with their infant charge, hastening, in obedience to the divine command, to a distance from the persecutor's fury! See them under the covert of darkness, and amidst the silence of night, flying to their appointed place of exile; still under the guidance of that hand which regulated all the events of their lives, with no less wisdom and constancy than it directed the movements and fixed the positions of the planetary and starry orbs, which glittered upon their adventurous path. Observe them trembling with human fears, but sustained by spiritual consolations! Mary presses the infant fugitive to her maternal breast, still "keeping all these things, and pondering them in her heart;" incapable of fully penetrating the cloud that obscures their present destiny, but looking through the tears of anguish to her divine Protector and Guide, believing that the light of Israel cannot be extinguished. In some respects, they "knew not whither they went;" but each was, no doubt, inspired by the devout sentiment of the poet:
"I hold by nothing here below,
Appoint my journey and I go;
Though pierced by scorn, oppress'd by pride,
I feel thee good--feel nought beside.
No frowns of men can hurtful prove
To souls on fire with heav'nly love;
Though men and devils both condemn,
No gloomy days arise for them.
While place we seek, or place we shun,
The soul finds happiness in none;
But with a God to guide our way,
'Tis equal joy to go or stay.
Could I be cast where thou art not,
That were indeed a dreadful lot:
But regions none remote I call,
Secure of finding God in all." Mad. Guion.
Herod, whose cruelty and duplicity were equally conspicuous, finding that the young child had by some means eluded his grasp, meditated the deepest revenge, which, like a smothered flame, the longer it is confined, the more violently at last it blazes.
For a time he concealed his feelings, with a view of the better securing ultimate success; but, on perceiving that his secret intentions were frustrated, he resolved on open war. Animated with a tyrant's spirit and a demon's rage he determined on the destruction of Jesus, though the accomplishment of his purpose should deluge Judea with blood. He issued his murderous decree, and despatched his executioners to Bethlehem and "all the coasts thereof," to slay "all the children from two years old and under, according to the time which he had diligently inquired of the wise men."
What language can express the barbarity of this conduct! The most savage of mankind have spared children, even when their parents have been guilty. The innocence and weakness of their age have preserved them from the sword, even of a victorious and exasperated enemy; and yet these little innocents, whose parents were not implicated in any plot to deceive the tyrant, whose yoke was endured with extraordinary patience, were given to the murderous sword, and Bethlehem suddenly converted into one vast slaughter-house. "Then," remarks the evangelist, "was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not."
"The innocents were martyrs indeed, but not in will, by reason of their tender age. Of these, however, it pleased the Prince of martyrs to have his train composed, when he made his entry into the world, as at this season; a train of infants, suited to an infant Saviour; a train of innocents, meet to follow the spotless Lamb, who came to convince the world of sin, and to redeem it in righteousness. They were the first-fruits offered to the Son of God after his incarnation, and their blood the first that flowed on his account. They appeared as so many champions in the field, clad in the King's coat of armour, to intercept the blows directed against him.
"The Christian Poet, PRUDENTIUS, in one of his hymns, has an elegant and beautiful address to these young sufferers for their Redeemer [[10]]; Hail, ye first flowers of the evangelical spring, cut off by the sword of persecution, ere yet you had unfolded your leaves to the morning, as the early rose droops before the withering blast. Driven, like a flock of lambs to the slaughter, you have the honour to compose the first sacrifice offered at the altar of Christ; before which methinks I see your innocent simplicity sporting with the palms and the crowns held out to you from above." [[11]]
The parents of the infant Saviour remained in Egypt until the death of Herod [[12]], an event which was announced to Joseph in a dream, who was directed to return with Mary and her child into the land of Israel. When he heard that Archelaus, a prince no less sanguinary in his disposition than his infamous predecessor, reigned over Judah in the room of his father, he was afraid of returning; but being again divinely admonished, withdrew into Galilee, under the government of Herod Antipas. He took up his residence at Nazareth, a small city where he had formerly lived; by which the ancient oracle was fulfilled, "He shall be called a Nazarene."
We may he allowed a momentary interruption of the narrative, by one observation on the death of Herod. How easily God can remove out of the way whatever opposes the designs of his wisdom! He lays his finger on the tyrant's head, and he sinks into the dust! Thus it has been, and thus it ever must be, with the adversaries of Christ. Every Herod must die. On the banners of the church is inscribed, "If God be for us, who can be against us?" Where are the Neros, and Domitians, and Caligulas, that have sought the life of Christianity?--They are dead! but his cause survives. "He must reign till he hath put all enemies under his feet." The Gospel, in pursuing its course through the world, resembles a mighty river, here and there meeting with powerful obstructions; but not prevented by these, it takes a circuitous course, and leaves them to be gradually overflowed or undermined, and buried in the stream. Thus superstition, idolatry, infidelity, Popery, Mahometanism, constitute so many obstructions to this celestial stream; but while it makes glad the city of God, it is gradually diffusing itself around, and sapping by degrees the foundation of these impediments, till being broken down and forgotten, an angel shall proclaim, "Babylon is fallen, is fallen!" Then shall "the kingdoms of this world become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." Then all that "sought the young child's life," all that opposed the interests of Jesus, being dead and vanquished, "the whole earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."
The law of Moses commanded all the adult males of Israel to go up to Jerusalem three times in a year, to celebrate the feasts of the passover, pentecost, and tabernacles. Women were under no obligation to undertake these journeys; [[13]] but it was not unusual for such as were eminent for piety, to accompany their husbands and friends upon annual occasions. Mary, who set the highest value upon the ordinances of God, and who would not be disparaged by a comparison with the greatest characters of Israel, went up with Joseph year after year. In the exemption by which the law permitted females to remain at home, the weakness of their sex was regarded; but the strength of Mary's piety surmounted every obstacle, and, like her illustrious ancestor, she was "glad when they said, Let us go up to the house of the Lord." How dissimilar was her spirit to that of multitudes, whose reluctance renders religious duties so irksome and so formal; who call the Sabbath a weariness; and who, instead of hailing the hour of sacred solemnities, are eager to escape from spiritual restraints to replunge into the cares,--perhaps into the dissipations, of the world!
The original constitution of the woman was that of a help meet for man; and it should be her pleasure to prompt to holy duties, and to associate with her beloved partner and children in them. Never does she appear so lovely, as when occupied in this pious service, avoiding all those needless cares which might preclude her own attendance upon appointed means.
The passover was intended as a commemoration of the deliverance wrought for the people of Israel when they were brought out of Egyptian slavery, and the destroying angel, who inflicted death upon the first born of their oppressors, passed over untouched the blood-besprinkled doors of the people of God: but, under the Christian dispensation, we are invited with our households to celebrate a more glorious release from a more tremendous bondage. The sacramental festival of the church of Christ records our emancipation from sin, both from its consequences and its dominion, through the atoning blood of the "Lamb slain from the foundation of the world," sprinkled upon the consciences of all believers. Mary, while keeping the typical feast, embraced the real Lamb, and devoutly enjoyed the festival of faith. So let us hasten to this institution, and participate this divine joy.
It is probable that the parents of Jesus were in the habit of taking their son with them every year to Jerusalem, that they might, as it became religious characters, "train him up in the nurture and admonition of the Lord;" we are at least certain that he accompanied them at the age of twelve, when a memorable and instructive incident occurred.
At the expiration of the seven days of unleavened bread, they began their return homeward; but the child Jesus staid behind in Jerusalem, to make inquiries, and to listen to the instructions of those who publicly explained the sense of Scripture, and the traditions of the elders. His mother and Joseph were ignorant of this delay, till the end of the first day's journey; for as it was customary on these occasions to travel in very large companies, and these perhaps often separated into groups at considerable intervals, they took it for granted that he was with some of his friends or kindred, who were no doubt often charmed with his lovely company, and expected him to rejoin them in the evening. The day closed, the different parties assembled--but, to the inexpressible concern of Mary and Joseph, Jesus was not to be found! They searched and searched again, but in vain! The anxious father, but the still more anxious mother, flew to every friend, to every fellow traveller--no tidings were to be heard! Ah, Simeon, thy sword is beginning to pierce this maternal breast! What a night of sleepless anxiety passed, and with what haste did they retrace their steps to Jerusalem! What could they imagine, but that some evil beast had taken their Joseph! The weeping mother chides her negligence, stops every passing stranger, fancies perhaps that some emissary of persecution had seized him, and that Archelaus had accomplished what Herod had begun, searches every house where they had visited or lodged--O what must the mother feel--such a mother--and of such a child!
But--he is found! On the third day, he was seen in one of the courts of the temple appropriated to the Jewish doctors, where they were accustomed to lecture to their disciples. It might be, perhaps, in the room of the great sanhedrim, where they assembled in a semi-circular form. In front of them were three rows of the scholars, containing each three-and-twenty. It is probable, that Christ sat in one of these rows; and, perhaps, the questions he put, and the answers he gave, excited so much notice amongst the doctors, that they called him into the midst of them, which was occasionally done. Thus the Jews state, that "if one of the disciples or scholars say, I have something to say in favour of him (one that is put on his trial) they bring him up and cause him to sit in the midst of them; and he does not go down from thence the whole day." [[14]]
At the moment when his parents discovered the holy child Jesus, he was hearing and asking questions of the doctors, in which he displayed so much understanding, that they and their disciples were astonished. This is a lesson to youth, who should, gladly and submissively receive instruction, and may with respectful eagerness question their superiors. Let them avoid all offensive forwardness and conceit of their knowledge and attainments; remembering that he who could have taught the wisest of the Jewish doctors, sat at their feet listening and asking them questions!
Feeling as a mother, but ignorant of the cause of this singular proceeding, Mary ventured, as soon as opportunity permitted, to remonstrate in these words, "Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing!" We are to consider this language as rather expressive of anxiety, that of anger; yet, perhaps, it may be admitted to contain a mixture of both. His mysterious and unauthorized disappearance might seem to her contrary to the obedience he owed, and was so uniformly accustomed to manifest to his parents. Why did he tarry? Why did he not, at least, inform them of his wishes to remain, and thus spare them the wretchedness which they had suffered during the past three days? Did he not know the tender love of his maternal parent? Did he not know the bitter tears she would shed, and the agonies she would suffer? Did he not feel the claim which she had upon his early years, and the reverence due to her character and piety?
Yes: these were considerations which he never overlooked; but he was absorbed in sublimer thoughts. Jesus was an extraordinary being, and the whole of this transaction ought to be viewed in connexion with the subsequent development of his designs, and the glory of his future actions. In it we have a glimpse of his superiority as the Son of God, and it was, doubtless, intended to attract the attention of his thoughtful mother, and to renew those meditations in which she had formerly exercised her mind, during the miracles of his nativity. His reply, "How is it that ye sought me? wist ye not that I must be about my Father's business," or, at my Father's? [[15]] would upon any other supposition, seem strange and unintelligible; and, accordingly, his parents did not comprehend him, being at present imperfectly versed in the mysteries of his kingdom. It was, however, perfectly in point, and full of meaning. Mary complained of having been so troubled to find him, and at the same time called Joseph his father. To which he replies, that she might surely have recollected that the temple was the most proper place to inquire for him, who, she knew, though a child, was already consecrated to so divine a work; that he was, in fact, where he ought to be, and about the proper business to which his life was to be devoted; and that, although Joseph were his reputed father, he possessed a higher relationship, and a nobler character than could distinguish mere mortals. God was his father--this was his house--and nothing must impede his purposes. Still, however, he instantly complied with the wishes of his parents, went with them to Nazareth, and during many succeeding years veiled the splendours of his character in the obedience and concealment of his childhood. Mary, in the mean time, "kept all these sayings in her heart."
In detailing the life of Christ, the inspired evangelists do not often introduce his mother; and whenever she is mentioned, it is rather to illustrate his character than hers; but we feel pleasure in collecting even the smallest fragments of this divine record, that nothing may be lost; and while searching for MARY, let us rejoice that we are, at the same time, conducted to JESUS.
The next circumstance that demands our notice, is the history of the wedding-feast at Cana in Galilee. Here the Saviour and his mother appear as the most conspicuous characters. These, with the disciples of Christ, at present few in number, were expressly invited; whence it has, with sufficient probability, been thought that it was the marriage of one of his own relations.
It seems highly becoming the dignity of the Saviour to sanction, by his holy presence, the institution of marriage in general, and to sanctify its observance on the present occasion in particular. Its utility, in reference to individual comfort and to the interests of society at large, renders "marriage honourable in all;" and while it would be ungrateful to Providence, not to accept with suitable emotions of cheerfulness the blessing which has been so long and so eagerly sought, it must always be injurious to character to indulge in extravagant merriment or indecorous festivity. Let persons forming such a connection aim to chastise their mirth with a solid piety, recollecting that while they are allowed to be cheerful, they must not be intemperate.
At the feast of Cana, the wine failed. The poverty of the family might not admit of a very liberal supply, or a larger number of visiters might come than had been expected. Mary immediately informed her Son. She saw that this circumstance occasioned confusion, she knew the power of Jesus, and she wished to spare the feelings of the new-married pair, who might have been exposed to censure for the scantiness of the supply. If these were her real sentiments, they were worthy of her character and sex. Let this example of amiable concern for the reputation of another, and the general comfort of the guests at this nuptial feast, stimulate us to an imitation of her kindness. How common is it for persons to depreciate and ridicule each other, availing themselves of trifling mistakes or unimportant oversights, to awaken prejudices and to exasperate dislikes! Envy is so prevalent in the world, so natural to the human heart, and so inconceivably diversified in its methods of operation, that we cannot be too much warned against it, especially as its venom lies concealed, hut often works effectually.
The female sex, of which we have before us so fine a specimen, are naturally attentive and kind, skilful to discern, quick to feel, and prompt to relieve the wants of others. They seem endowed with a generosity, in which it is their honour to excel, while it is their duty to cultivate and indulge it. Are comforts needed? Their ready hands will supply them. Is pain suffered? Their tender hearts will sympathize and aim to alleviate it. They are officious to replenish the cup of joy, and no less prompt to sweeten and mitigate the bitter draughts of sorrow. To them we look to increase our pleasures in the days of prosperity--for them we do not ask in vain to sustain our aching head, and to smooth the pillow of sickness and of death!
But if the views we have imputed to Mary really dictated the intimation which she gave to Jesus, respecting the deficiency of wine, it may be asked, how came she to meet with so austere a reply, as "Woman, what have I to do with thee? Mine hour is not yet come." This requires some attention.
In the first place, notwithstanding the feeling of kindness which dictated this interference, Christ might have thought it necessary to assert his divine prerogative. It is evident, from her immediately directing the servants to do whatever he commanded them, she expected some miracle; for she was, no doubt, fully persuaded by this time of his being the Messiah. But, though endowed with maternal authority, it was not her province to point out the course of his proceeding as Lord of all. He was willing, however, to grant her wishes; but, by this language, imposed secrecy. He would choose the moment and the proper manner of imparting the necessary supply. One would almost infer from the injunction of Mary to the servants, that he had informed her of his intentions; and that while he felt no displeasure at her request, it was necessary to wait his divine will.
In the next place, the words were, probably, not so disrespectful as they at first appear. Some have thought the original phrase might be rendered, "What is that to thee and me?" meaning, "What concern have we in this want of wine? it is the duty of others to provide, and not ours." It must be admitted, however, that this interpretation is not so honourable to the benevolent character of Christ, nor so natural, under all the circumstances, since Mary was evidently and properly concerning herself, as a relative in this affair, and the use of similar expressions in other parts of Scripture imply some degree of reproof. [[16]] Considering the divine character of our Lord, this phraseology was not improper, because in what concerned his office she had no authority over him; and Mary, impressed with a sense of his extraordinary character, which was every day increasingly developing himself, withdrew in reverential silence to enjoin the necessary obedience upon the servants. She felt, and let us never forget, that the endearments of friendship and the tender ties of consanguinity must not interfere with the superior claims of religion and of Christ.
The greatest objection seems to attach to the use of the abrupt and disrespectful term "woman;" but the usages of antiquity prove that this mode of address was quite different in meaning from what it appears in English. The politest writers, and most accomplished princes, adopted it in addressing ladies of quality; and even servants sometimes spoke to their mistresses in this manner. [[17]] In the last and tender scene of the cross, it is not to be imagined that the dying Son should intentionally, or even inadvertently, wound the feelings of a weeping mother, and at the very moment too when affectionately commending her to the care of his surviving friend and disciple; and yet his address is precisely similar: "woman, behold thy Son!"
Jesus soon issued his orders to the servants to fill six water-pots of stone, which were at hand, and were commonly used for washing cups and other vessels, and the hands and feet of the guests, according to the Jewish custom of purifying. [[18]] The water, to the astonishment of all present, be turned into wine of so excellent a flavour as to excite particular notice. This was the beginning of his public miracles, a wonderful display of his glory, and a means of confirming the minds of his disciples.
"There is a marriage whereto we are invited; yea, wherein we are already interested; not as the guests only, but as the bride; in which there shall be no want of the wine of gladness. It is marvel if in these earthly banquets there be not some lack. 'In thy presence, O Saviour, there is fulness of joy, and at thy right hand there are pleasures for evermore.' Blessed are they that are called to the marriage-supper of the Lamb." [[19]]
As the extraordinary character of Christ became from this moment increasingly apparent, it is easy to believe that the strong feelings of maternal tenderness in the bosom of Mary blended themselves more and more with a spiritual affection. She was indeed, in one sense, the mother of our Lord, but she was also his disciple--she had been guide of his childhood, but she sat at the feet of his maturity. As he ascended to an immeasurable elevation above every other being of the human race, she must feel that the authority of the earthly parent, although it were never disregarded or disavowed, but, on the contrary, must have impressed a peculiarity both upon his affection and hers, was, however, absorbed in the superiority of his heavenly commission. He obeyed her as a child, but she submitted to him as the Lord.
Does the observant eye of a mother watch with unutterable solicitude the progress of her beloved offspring, tracing the improvement of his mind, the development of his faculties, the career of his life, sympathizing with his sorrows and participating with his joys, taking a fond share in all that concerns him--his prospects, his pursuits, his whole character;--does the maternal heart, even in ordinary cases, feel so much and so long, cherishing such undiminished interest in every vicissitude that affects the son of her love? With what lively sensibility must Mary have contemplated the rising glory of the inimitable Jesus! What a track of majesty must have marked his footsteps! What a winning singularity must have distinguished his actions! What purity must have adorned his conduct! What "grace was poured into his lips!" Who can express the deep interest that his thoughtful mother must have felt in the discourses she heard, the wisdom with which he silenced gainsayers, penetrated human hearts, exposed secret motives and purposes, confounded the most wise and artful, and communicated the sublimest truths in the most commanding and lucid manner! How must she have felt to have been the witness of his astonishing miracles, to have seen the flashes of unearthly dignity breaking through the concealment of a human exterior, and to have traced the accomplishment of all that prophets had foretold and angels announced! O, what an honour to have been the mother, but still more so to be the disciple of him who was predicted by prophets, prefigured by types, attended by ministering angels, celebrated by the most eminent of the Jewish church, obeyed by all the elements of nature, the principalities of darkness, and the powers of heaven;--who, "being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men!"
The sacred history, which is chiefly occupied in the life of Christ himself, and the detail of his actions, does not explain how often his mother accompanied him. The incidental mention of her and his brethren upon one occasion shows, however, what we cannot but infer, that she was one of his frequent attendants. He was talking "to the people" in a private house, with the instructive familiarity for which he was so remarkable, when "his mother and his brethren stood without, desiring to speak with him." They had something of importance to communicate, otherwise it cannot be supposed they would have interrupted his conversation; but, being unable to reach him on account of the multitude, their wishes were conveyed from one to another, till the person who stood by him intimated that his mother and brethren were waiting to speak with him. Availing himself of the circumstance to impress his admonition upon the assembled crowd, he said to the person who informed, "Who is my mother? and who are my brethren?" Then addressing the people as he pointed to the disciples, he exclaimed, "Behold my mother, and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother."
Did he then intend to pour contempt upon these near relatives? Did he disclaim the ties of kindred? Did he exclude Mary, James, and Joses, Simeon and Judas, from the honour and the happiness of participating those spiritual blessings which he so liberally dispensed to others?--Surely not. Applying to this the same principle of interpretation which was adopted in explaining his words at the feast of Cana, we infer that he meant to intimate that they who called him brother according to the flesh, and even she who bore him, need not be envied by those whom he admitted to the intimacy and happiness of a spiritual relationship; and that whatever of love and kindness could be supposed to arise from the natural connexion, was enjoyed in a nobler sense by virtue of a spiritual union. Every thing that can consummate the happiness of man, every thing that can secure the most glorious and permanent distinction, arises from being the disciple of the blessed Jesus, and "doing the will of his Father." Let such an one envy no more the possessions of time, for he is heir to the inheritance of heaven; let him not value at too high a price any human honour, title, or relationship, for he is a member of the "household of God."
We now hasten to a scene calculated at once to excite our liveliest sensibilities and our warmest gratitude--a scene upon which the eyes of the remotest ages were fixed with holy anticipation, and which all future generations will contemplate with retrospective joy--a scene distinguished by the most affecting incidents--in one of which, not the least remarkable, the mother of our Lord appears conspicuous.
It is observable, that whenever he alluded to the circumstances of his own death, Christ adopted a mode of speaking which is expressive of the most dignified composure of mind, united with an irresistible firmness of purpose. He advanced to the cross of martyrdom like one who, "for the joy that was set before him, despised the shame." His love to man annihilated the terror of death, and rendered him solicitous to shed his blood. "I have a baptism to be baptized with, and how am I straitened till it be accomplished." In the hour of previous conflict he intimated that this was the tragical but necessary design of his coming into the world. From his radiant throne in glory, he saw, in awful perspective, the afflictions which were destined for his incarnate state; and, instead of a train of angels, he prepared to be attended by a retinue of sorrows, during his abode in the world. Above all, he beheld the CROSS, surrounded with awful clouds, raised amidst the scorn of human and the triumph of infernal enemies. He saw the full tide of misery set in against him; but, with unabating love to man, and perfect obedience of spirit to the Father--melting with pity and glowing with zeal--he prepared to encounter the billows and the storms of death. He was not overtaken by a calamity which he neither foresaw nor could prevent, for ten thousand angels at his word would have hastened to pluck him from the waves; but in fulfilment of the everlasting covenant, to glorify the Father and to redeem a perishing world, he was "led to the slaughter."
At this period all Judea was present to celebrate the paschal festival; the great council of the nation was convened; Herod, the governor of Judea, and Pilate, the tetrarch of Galilee, with their attending armies, displayed the grandeur of the empire; and on the mount of crucifixion a vast concourse of people assembled to witness this tragical scene. What must have been their sensations when nature became convulsed--when darkness veiled the sun--and the inhabitants of the invisible world burst through the trembling earth, and reappeared to many in Jerusalem! Never did an hour revolve since the beginning of time that laboured with such great events. The fate of the moral creation was now weighing in the scales--the happiness of millions was at stake--the interests of eternity were deciding--and the victory over sin, death, and hell, was proclaimed by the expiring Redeemer, when he said, "IT IS FINISHED."
Amidst this scene of wonders, behold a group of females, no less similar in character than in name; Mary the mother of Jesus, Mary the wife Cleopas, and Mary Magdalene. Many women are honourably conspicuous in the records of the New Testament, but never did they appear with greater advantage than at this moment. All the disciples were fled, with the single exception of John, who had overcome his temporary apprehensions, and was returned to the field of danger. These pious heroines, although incapable of affording the glorious Sufferer any assistance, and although surrounded by an infuriated enemy, rose superior to the fears of their sex, and pierced through the crowd, to testify their sympathy, to listen to his dying words, and to watch the expiring flame of life to the moment of its extinction.
What a scene was this for his MOTHER! How could she sustain the horrible spectacle? How could she survive this fiery trial? What inconceivable anguish must it have occasioned to witness the death of her Son! Say, ye mothers who have watched the infant days and progressive maturity of a firstborn, what distress ye have felt at his early loss! The flower perhaps had just expanded to the day, when the pestilential wind blew from the desert of death and withered its beauties! It is gone--but has left behind a sense of unspeakable desolation. How were your most delightful hopes annihilated in a moment, and ye were ready to adopt the language of David in his agony, "O my son Absalom! my son, my son Absalom! would God I had died for thee, O Absalom! my son, my son!"
But this was a death of the most ignominious and painful description. Mary beheld her Son suffering the shame of a public execution and the torment of a cross. She saw him suspended between heaven and earth, as if unworthy of either, crucified between two malefactors, and insulted by an outrageous mob. She heard the revengeful speeches of that infatuated multitude, and the mutual congratulations of those by whom they were instigated, and who ridiculously imagined they had obtained a decisive victory! The terror of this hour and power of darkness pervaded her own spirit, and she lived to feel a greater horror than it is in the power even of the king of terrors himself to inflict.
This was the crucifixion of an innocent Son! He had experienced indeed the mockery of a judicial proceeding, but had been sacrificed to the ravings of a despicable and infatuated mob, the asseverations of perjured witnesses, the timidity of Pilate, and the hatred of every class of Jews. No guile was found in his mouth, no recrimination in his language, no impatience in his conduct. Conscious of perfect innocency, he yet submitted to condemnation and death as a notorious offender; and, with all things under his control, he did not lift a finger to stop the career of injustice, or arrest the course of infernal rage. If the mothers of his two associates in suffering were present on this occasion, whatever bitterness of anguish they had felt to see the mournful end of their own offspring, they could not but admit that public crime demanded public punishment, and sentiments of commiseration must have blended themselves with those of censure when they viewed their fate. But the mother of Jesus saw her beloved Son condemned without reason, and suffering in defiance of justice. In proportion as she knew his innocency she must have felt his loss.
But his character was more than innocent; this, as the astonished centurion exclaimed, "Truly, this man was the Son of God!" Well might she wonder that no angel appeared to rescue the expiring Redeemer, and that he who had saved others did not save himself! Well might she have been confounded at the mysterious circumstance, that he whom winds and waves obeyed, and whose presence on earth was felt by universal nature, should die in apparent disgrace, exposed to the raillery of his inveterate enemies!
This afflicted mother was also a widow! Long since the evangelical narrative has dropped the name of her husband, doubtless because Joseph was no more; but Jesus survived to console her amidst domestic misfortunes, to cheer her declining days, to prop her falling house, to pour the wine of consolation into her cup of sorrow, and the light of celestial truth into her mind. He was all goodness, all perfection, who could never forget a mother--a widowed mother, wherever "he went about doing good"--was to this awful hour her staff and comfort. How keen was the edge of that piercing sword of which Simeon spake, and what unparralleled grief was hers when she saw the cross, and the tortures, and the blood of her Son!
Notwithstanding all, Mary is not seen wringing her hands and tearing her hair in distraction; nor is she heard to utter intemperate language against his persecutors, or to manifest resentment at the dispensations of Heaven: she neither curses man, nor blasphemes God; nor do we observe her fainting beneath the pressure of accumulated woes; but she stands near the cross, in solemn silence, pondering, in an attitude of profound meditation, and submitting to the purposes of Providence.
Let us admire the power of that "grace" which is promised to Christians, "to help them in time of need," and of the efficacy of which the present scene furnishes so substantial an evidence. Is it possible that after such a record as this we should ever doubt or forget the divine assurances--"My grace is sufficient for thee"--"When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou walkest through the fire thou shall not be burnt, neither shall the flame kindle upon thee?" Should thy desponding heart be ready to distrust the wisdom or deny the goodness of thy "Father who is in heaven," when sorrows, diversified and oppressive, burden thy spirit, think of the mother of Jesus at the cross of her Son!
If the sublime sympathy of Mary prevented the recollection of her personal condition, Jesus was not so overwhelmed with affliction as to be unmindful of the future lot of his poor, pennyless, helpless, widowed, and weeping mother; but committed her to the care of his disciple JOHN, directing him to regard her henceforward as a mother, and her to consider him as a son. Woman, behold thy son--"My beloved disciple will fulfil every office of filial tenderness, and at my request he will receive and provide for my destitute parent." Behold, said he, addressing John, behold thy mother; "take her to thy house, allow her to share thy means, respect and supply her as the most endeared relative of thy dying Lord. I have no property to leave, no silver or gold to distribute: this is my fond and my only bequest. I have confidence in thy attachment, and when thou dost minister to her thou wilt remember me."
From this exquisitely touching and instructive scene we must take a lesson of dependence on the providence of God. If he inflict unexpected trials, he affords unexpected supplies. His resources are numberless; and he who raised up John to supply the place of an endeared Son to Mary, can never be at loss for expedients when his people are in distress. One prop is removed, another is substituted. "O fear the Lord, all ye his saints, for there is no want to them that fear him." Earthly cisterns may indeed be broken, and temporal streams of enjoyment may cease, but "the fountain of living waters" is inexhaustible.
Take a lesson of filial piety. Children are under an indispensable obligation to succour their aged parents. If amidst the agonies of crucifixion, Jesus so carefully provided for the future comfort of his maternal parent, be assured "he has set an example wherein we should follow his steps;" and disrespect to such claims is a dereliction of our character, and a forfeiture of our profession as the disciples of Christ.
Learn to be prompt in your obedience to every requisition of your Lord. It is an honour to be employed by him in any service, whatever it may cost us. John did not hesitate, or indulge in surmisings; he did not think of the trouble, the expense, or the possible danger of harbouring the mother of one who was executed as an enemy to Cesar; but "from that hour that disciple took her unto his own home." If the sacred history had followed him to his lowly habitation, where our imaginations are ready to accompany John and his venerable charge, it would doubtless have exhibited a specimen of tender friendship and unwearied assiduity. What could John deny to the mother of his Lord? How eagerly would he promote her comfort! What "sweet converse" would they "hold together" upon the life, the miracles, the doctrines, the precepts, the death of Jesus! What a gleam of light and joy would the remembrance of one so dear throw upon the darkest scene of their lives, and how would the glory of his subsequent ascension, and dignity in the invisible world, occupy their daily intercourse and their most devotional moments! "The sweet hour of prime," and the serenity of "evening mild," and "twilight gray," would still find them amidst the wonders of the cross or the triumphs of the resurrection.
Nothing more is said of Mary till we come to the Acts of the Apostles, where a brief but honourable notice closes her history. In an upper room at Jerusalem "abode Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary, the mother of Jesus, and with his brethren."
It is supposed that John took her with him to Ephesus, where she died in an extreme old age. There is a letter of the oecumenical council of Ephesus, importing, that in the fifth century it was believed she was buried there; but some authors think she was buried at Jerusalem.
Section IV.
Brief Account of the extravagant Regard which has been paid to the Virgin Mary at different Periods--the Names by which she has been addressed, and the Festivals instituted to honour her Memory--general Remarks on the Nature and Character of Superstition, particularly that of the Catholics.
After reviewing, as we have done in the preceding pages, the facts which are stated by the evangelists respecting the life of the mother of Jesus, the reader perhaps will not be displeased if he be presented with some of the fictions with which the fancy and the folly of the human race have combined to embellish her history. That she has a claim upon the respect of every age and nation, will not be disputed: but we must condemn as well as compassionate that weakness which has exalted her into an object of worship, and filled the temples, which ought to have been devoted to the service of God, with unauthorized addresses, unscriptural rites, and idolatrous disfigurements.
The first notice we have in history of undue honour being rendered to the Virgin Mary is about the close of the fourth century, when the Collyridians adored her as a goddess; and by various libations and sacrifices sought her protection, and hoped to avert her displeasure.
Soon after this period corruptions multiplied in the church to an extravagant degree, and mankind departed more and more from the simplicity of religion. A disposition to pomp and parade usually marks a decline in piety; for wherever "the beauty of holiness" is preserved, gaudy decorations and splendid formalities will be deemed unnecessary. Surely God is not honoured by a service which he has never instituted, and which is only calculated to divert the mind from the proper business of devotion and the supreme object of religious homage! In the fifth century, therefore, as piety languished, magnificence, with all her costly train, obtruded into notice. The riches of the church increased to an amazing extent; the altars, and chests for the preservation of relics, were made of silver; images adorned, or rather defiled, every niche; and the Virgin Mary, holding the child Jesus in her arms, every where occupied a conspicuous place. She had, besides, universally acquired the title of Θεοτουος, or mother of God, which occasioned the Nestorian controversy.
The idolatrous service of Mary assumed, in the tenth century, new forms of extravagance and absurdity. Among the Latin churches, masses were celebrated every sabbath; and afterward, what is termed the lesser office was performed in honour of St. Mary. There are also indications of the institution of the Rosary and Crown, by which her worshippers were to calculate the number of prayers offered: the former consisted of fifteen repetitions of the Lord's prayer, and a hundred and fifty salutations of the Virgin: the latter, of six or seven repetitions of the Lord's prayer, and six or seven times ten salutations, or Ave Marias.
About the year 1138 a solemn festival was instituted to celebrate the immaculate conception of the Virgin, of whom it was pretended, that her own birth partook of a similar purity to that which attached to her divine offspring. This doctrine was opposed by St. Bernard; but the French churches adopted it, and the superstition of the people contributed to its establishment. The subject was again debated with extreme virulence in the seventeenth century, between the Franciscans and Dominicans, in which the pope interposed a mediatorial power. The opinion of the former, who maintained the doctrine, was declared to have a high degree of probability in its favour, and the latter were required not to oppose it publicly; while the Franciscans were prohibited from treating the Dominican doctrine as erroneous. [[20]]
It is lamentable to see the profusion of eloquence and ingenuity which some of the most penetrating minds have expended on this subject. In all the Catholic writings we meet with impassioned addresses to the Virgin, appeals on her behalf to the feelings of piety, and a frequent celebration of her matchless perfections. The theological oracle of the French church distinctly states that "as the innocence of Jesus Christ is the life and salvation of sinners, so, through the innocence of the holy Virgin, he obtains pardon for the guilty," exhorting his hearers to "cleanse away their sins in the glorious splendour of her incorruptible purity," and adding, that "to undertake to describe the perfections of Mary, would be to fathom a bottomless abyss."
After representing the Saviour as making particular choice of Mary for himself, Bossuet bestows upon her the epithets of beloved creature, extraordinary creature, unique and privileged creature; and continues thus: "The Saviour imparted to his apostles and ministers whatever was most adapted to promote the salvation of mankind; but he communicated to his holy mother whatever was most pleasing, most glorious, and most delightful to himself; consequently, I doubt not that he made Mary innocent. She is his unique, and he is hers. Dilectus meus mihi et ego illi ('my beloved is mine and I am his.') I have only him, and he has only me." I know well that innocence ought not to be easily lavished on our corrupt nature, but it is no profuse expenditure to bestow it upon his mother only: while to refuse to her would surely be too great a reserve.
"No, my brethren, this is not my Saviour's conduct: on Mary, from the moment of her birth, I behold the innocence of Jesus Christ shining and adorning her head. O honour this new ray of light which her divine Son already sheds upon her! 'The night is far spent, the day is at hand;' Jesus will quickly bring this day by his own blessed presence. O happy day! O day without cloud! O day, which the innocence of the divine Jesus will render so serene and pure, when wilt thou come to illuminate the world?--Christians, it approaches; let us rejoice in already discovering its dawn in the birth of the holy Virgin--Natâ Virgine surrexit aurora, says the pious father Damien. Can you be astonished after this, if I assert that Mary was without spot from the first moment of her appearance in the world? As the great day of Christ was to be so clear and splendid, was it not proper that even its commencement should be beautiful, and that the serenity of the morning should indicate that of the day? 'It is on this account,' as father Damien observes, 'that Mary, who introduced this illustrious day diffused a brightness over the morning by her nativity--Maria, veri proevia luminis, nativitate suâ mane clarissimum serenavit.' Hasten then, brethren, hasten with joy to behold the beginnings of this new day: we shall see it shine in the attractive light of an untarnished purity!"......Bossuet's Sermon.
Bossuet had sufficient ingenuity to construct a plausible defence of a sentiment which, however adapted to supply a theme for eloquent declamation, is not to be found in Scripture. "It must be admitted," says he, "that Mary would have been involved in the general ruin of mankind, had not the merciful Physician who heals our diseases determined to imbue her beforehand with his preventing grace. Sin, which like a torrent overflowed the world, would have polluted this holy Virgin with its poisonous waves; but Omnipotence can stop, whenever he pleases, the most impetuous force. Observe with what ardour the sun pursues the vast circuit which Providence has assigned him; and yet you cannot be ignorant that God once caused him to stand still in the midst of heaven at the voice of a man. Those who inhabit the vicinity of Jordan, the celebrated river of Palestine, know with what rapidity it discharges itself into the Dead Sea, if I am correct as to the place; nevertheless, the whole Israelitish army saw it roll back to its source to form a passage for the ark, where their omnipotent Sovereign resided. Is any thing more natural than the consuming effect of heat in fire issuing out of a furnace? And yet was not the impious Nebuchadnezzar surprised with the sight of three happy individuals rejoicing in the midst of the flames which his merciless minions had kindled--but kindled in vain? But notwithstanding all these examples, may we not truly say, that there is no fire which does not burn, that the sun performs his course with unceasing progress, and that no river flows back to its source? We are accustomed to a similar mode of speaking every day, without being checked by these extraordinary occurrences, of which no one is ignorant. Whence does this arise, Christians? Doubtless from the habit of conversing according to the ordinary course of things; though God chooses sometimes to act conformably to the dictates of his own omnipotence, independently of human notions.
"I am not astonished, therefore, that the apostle Paul has expressed himself in such general terms respecting the sin of our first parents' having occasioned the death of all their posterity. According the natural course of things, which the apostle is stating in that place, to be born of the race of Adam necessarily includes, in the ordinary sense of the word, being born in sin. It is not more natural for fire to burn, than for this accursed depravity to infect every one it touches with corruption and death. No poison is more active, no plague more powerful and penetrating. But I maintain, that this curse, however universal, that all these propositions, however general they may be, do not preclude the exceptions which may be made by the Supreme Disposer, or particular interpositions of his authority. And on what occasion, great God, could thine unlimited power, which itself is law, be more properly employed than in conferring peculiar favour upon Mary?" [[21]]
In the Litanies the Virgin is denominated "the Mother of God, the Queen of Angels, the Refuge of Sinners, the Mother of Mercy, the Gate of Heaven, the Mystic Rose, the Virgin of Virgins," &c. [[22]]
Father Barry, in his "Paradise opened to Philagia by a hundred Devotions to the Mother of God, of easy performance," says, "It is open to such as confine themselves to their chambers, or carry about them an image of the Virgin, and look steadfastly upon it--who, night and morning, beg her benediction, standing near some of the churches dedicated to her, or contribute to the relief of the poor for her sake--who, out of a pious regard for her, avoid pronouncing the name of Mary when they read, but make use of some other instead of it--who beg of the angels to salute the mother of God in their name, who give honourable appellations to her images, and cast amorous glances at them," &c.
In this work it is expressly stated, that "as many separate devotions to the mother of God as you find in this book, are so many keys of heaven, which will open all paradise to you, provided you only practise them;" and afterward it is added, that "any one of them is sufficient." Take the following specimen: "Salute the holy Virgin wherever you meet her image; repeat the little chaplet of the ten pleasures of the Virgin; often pronounce the name of Mary; commission the angels to give your duty to her; cherish a desire to build more churches to her than all the kings of the world put together; wish her a good day every morning, and a good night every evening; say the Ave Maria every day, in honour of the heart of Mary." [[23]]
In the earliest ages she was called Queen of angels and Mother of God; afterward, the spirit of controversy induced her advocates to adopt every possible device to make her considerable among heretics, and to accustom her devotees to extravagant expressions. She has been represented as the disposer and depository of God's favours, the treasurer and queen of heaven, the spring and fountain of salvation and life, the mother of light, the intercessor between God and man, the hope of mankind, the ocean of the Deity! Almost an absolute and sovereign power over her Son our Saviour has been ascribed to her. The psalter, nay the whole Bible, has been applied to her, and proofs by miracles and apparitions furnished, that the virgin appeases the wrath of Christ against sinners, and possesses the power of absolving, binding, and loosening. Temples and altars have been erected, and invocations addressed to her.
The Jesuit, who published the Psalter of our Lady, in French, exhorts the devout Christian who pronounces these words in the introduction, Holy Lady, open thou my lips, &c. "to make two signs of the cross when he repeats them, one upon his lips with his thumb, and the other upon himself with his hand, as the priests do when they begin their canonical hours." This method, he assures us, will procure the devotee the honour and happiness of being canon or canoness of heaven; and our lady, to reward so conspicuous and instructive an act of devotion, will admit him into paradise. He gives a pattern of the vows which the devotee is to make "for Jesus and Mary's sake, and for all the lovers of them both, whether male or female." He describes the alliance to be made by him with the most amiable and honourable mother of all mothers, the act of repentance and contrition for the reconciliation of himself with her, and all the ceremonies, great and small, by which he may devote himself to the blessed Virgin.
Whoever hopes to obtain the benedictions of the Virgin, must salute her every day, both at his going out and coming in. The legends have transmitted several remarkable instances of the advantages arising from the repetition of the Ave Maria--not to mention a thousand day's indulgence granted by some of the popes (Leo X. and Paul V.) to those who shall repeat it at the hour of the Angelus.
St. Margarite, of Hungary, said an Ave kneeling before every image of the Virgin she met in her way--St. Catharine, of Sienna, repeated as many Aves as she went up steps to her house.
Fasting on Saturday, in honour of the Virgin, is looked upon as a treasure of indulgences and delights, and as an excellent preservative against eternal damnation.
Various festivals are instituted to commemorate her, such as the Purification, the Annunciation, the Visitation, and others.
The fifth of August is the festival of our Lady of the Snow. We are informed that the solemnization of it was owing to a miracle. When Liberius was pontiff, a patrician, or Roman nobleman, finding himself old and childless, resolved, with his wife's approbation, to make the blessed Virgin his sole heiress. The vow being made with great devotion, their principal concern, in the next place, was to employ their inheritance conformably to our Lady's will: and accordingly they applied themselves to fasting, praying, giving alms to the poor, and visiting the sick, to know her pleasure.
The Virgin at length appeared to each of them in a dream, and told them "it was her and her Son's will, that they should employ their effects in erecting a church for her on a particular part of the Mons Esquilinus, which they should find covered with snow." The pious husband first communicated the revelation to his wife, who told him, with great surprise, that she had had the same revelation that very night. But, supposing the two dreams had not proved alike, an excess of zeal would have been sufficient to have given them all the conformity that was requisite; These two devotees went immediately and declared their dreams to the pope, who perceived that he was a third man in the revelation; for his holiness had been favoured with the same vision. It was no longer questioned, but that heaven was engaged in this affair. The pontiff assembled the clergy together, and there was a solemn procession to Mount Esquiline, on purpose to find out whether the miracle were real or not; when the place specified in the dream was found covered with snow. The ground was exactly of a suitable extent to erect a church upon, which was afterward called Liberius's Basilica, and St. Mary ad præcepe, (because the manger, which was used as a cradle for our Lady, was brought thither from Bethlehem,) and is now called St. Mary Major. Every festival day, the commemoration of this miracle is revived, by letting fall white jessamine leaves, after so artificial a manner, as to imitate the falling of snow upon the ground. [[24]]
It has even been asserted, that the apostle Peter consecrated a chapel to the Virgin, a story which accords perfectly well with other absurdities. The Spaniards attribute a similar act of devotion to James at Saragossa; and some add, that the angels were the architects of the chapel. It is decorated in the most costly manner with silver angels, lamps, and other furniture, with the Virgin magnificently dressed on a marble pillar. The walls are hung with feet, arms, hands, and other parts of the human body, as grateful oblations to the Virgin, for the miraculous cures she is supposed to have performed upon these members.
At Madrid, our lady of Atocha resides in a chapel which blazes with a hundred lamps made of gold and silver, and is celebrated for as many miracles as at Loretto and other places. The history of her first settlement at Liesse, in Picardy, is thus related. During the crusades, an Egyptian princess resolving to have an image of the Virgin, addressed herself to three gentlemen of Picardy, who were prisoners at Cairo, one of whom made an attempt to paint her, though ignorant of the art. Having failed, he and his companions presented earnest supplications to the Virgin, after which they fell asleep. As soon as they awoke, they found an image of our Lady, accurately performed, which they transmitted to the princess; who, in return, set them at liberty. She was, of course, converted to the Christian faith by this image; and the three gentlemen miraculously escaped out of Egypt, and on a sudden found themselves, by a continuation of the miracle, in Picardy, on the very spot where the church of our Lady of Liesse is now erected.
Her devotees carry representations of the Virgin about them, deck her images with flowers, dress them in silks or other costly ornaments, burn tapers before them, kiss and look upon them with a languishing eye, touch them with their chaplets, rub their handkerchiefs upon them, and salute them with the profoundest veneration.
Her relics are innumerable--such as her wedding ring, handkerchiefs, combs, slippers and goods of every description, as kitchen furniture, toilette, earthenware, lamps; and even, as it is pretended, her gloves, bed, chair, head-clothes, with other rarities.
"Surely," says archbishop Tillotson, "if this blessed among women, the mother of our Lord, (for I keep to the titles which the Scripture gives her,) have any sense of what we do here below, she cannot but look down with the greatest disdain upon that sacrilegious and idolatrous worship which is paid to her, to the high dishonour of the great God and our Saviour, and the infinite scandal of his religion. How can she, without indignation, behold how they play the fool in the church of Rome about her; what an idol they make of her image, and with what sottishness they give divine honour to it; how they place her in their idolatrous pictures in equal rank with the blessed Trinity, and turn the salutation of the angel, Ave Maria, hail Mary, full of grace, into a kind of prayer; and, in their bead-roll of devotion, repeat it ten times, for once that they say the Lord's prayer, as of greater virtue and efficacy? And, indeed, they almost justle out the devotion due to Almighty God and our blessed Saviour, by their endless idolatry to her.
"So that the greater part of their religion, both public and private, is made up of that which was no part at all of the religion of the apostles and primitive Christians; nay, which plainly contradicts it: for that expressly teacheth us, that there is but one object of our prayers, and one Mediator by whom we are to make our addresses to God. 'There is one God, and one Mediator between God and man, the man Christ Jesus,' says St. Paul, when he gives a standing rule concerning prayer in the Christian church. And yet, notwithstanding all the care that our blessed Saviour and his apostles could take to prevent gross idolatry of the blessed mother of our Lord, how blindly and wilfully have the church of Rome run into it! and, in despite of the clearest evidence and conviction, do obstinately and impudently persist in it, and justify themselves in so abominable a practice."
In the homage rendered to the Virgin Mary by the Catholics, the servility of superstition appears blended with the zeal of enthusiasm. Having departed from Scripture, that only light which shines upon the path of obedience, and conducts to God, they naturally lose themselves amidst the perplexities of error and the mazes of falsehood: it need not, therefore, occasion surprise though their course should be eccentric, or their conduct preposterous. The passions being chiefly engaged in this service, and kept in exercise by fear or fondness, reason retires; and imagination, supported by these auxiliaries, sways the sceptre. The absurdities, however, to which under such circumstances the human mind becomes addicted, would seem utterly unaccountable, were it not for the gradual manner of their influence. The victory over judgment and common sense is not secured at a blow, but by perpetual insinuation. The hopes or fears of mankind are wrought upon individually from the period of infancy, long previous to the age when reason attains its vigour and maturity,--and nationally by a slow and almost insensible accumulation of frivolous or ridiculous observances from century to century. A natural consciousness of weakness renders man the dupe of deception, and an equal sense of guilt makes him the slave of terror. Hence he readily avails himself of every means which he fancies capable of alleviating his anxieties, and in his eagerness to escape the wretchedness of apprehension or the suffering of evil, flies to unscriptural resources.
The pre-eminence of man over the brute creation arises chiefly from his capacity of knowing God and serving him in the appointed exercises of religion; and yet the perversion of this capacity, by the invention of superstitious ceremonies, has rendered him utterly contemptible. In the services of real piety, he appears elevated to the summit of creation, his nature seems ennobled, and his character encircled with glory; but, in the practices of superstition, he is degraded to the lowest depth of meanness of which an intellectual and immortal being is capable. By the former he soars to "glory, honour, and immortality;" by the latter he sinks to wretchedness and ruin. In the one case he is useful and happy; in the other, inactive, isolated, and full of disquietude; and thus either rises into grandeur or falls into littleness,--is an angel or a brute!
Whoever reviews the several religious errors of the Pagan, Jewish, and Christian communities, will admit, that the history of superstition constitutes one of the most offensive pages in the annals of mankind; he will see the object of worship misrepresented, the universe partitioned into petty sovereignties, and Deity divided, contracted, and localized; religion turned into mockery, and mockery into religion.
It is somewhat difficult to trace the operations and to ascertain the true character of superstition, although it has prevailed so extensively in the world, and produced such extraordinary effects. Amongst other anomalies, this is observable, that it not only has led captive weak and ignorant minds, which being unable to detect a specious sophism, or to depart from a general practice, may easily be supposed incapable of resisting its fascination; but it has been known to seduce and enchain some of the noblest orders of intellect, and the most cultivated of human understandings. Whole nations and successive generations have been subjected to its influence, furnishing ample evidence of that statement, which, if it be not repeated in every page of Scripture, lies at the foundation of all its truths; and into which many of the peculiarities of this principle may be resolved: "The world by wisdom knew not God."
Superstition is unquestionably founded in mean and absurd ideas of the moral attributes of the Deity, which produce corresponding actions, and in assigning to him an arbitrary character, deriving pleasure from what has no connexion with the happiness of the worshipper. A consistent and dignified conduct can only result from a just estimate of the divine perfections, and a correct view of moral obligation. The worship we render to a superior being, must necessarily be shaped and regulated by our conceptions of the nature of God; consequently, mankind will degenerate into error and folly, proportionate to their departure from the representations of Scripture respecting the spirituality of his essence.
To this source may be traced especially the principles and practices of the Romish church, in which reason is outraged, religion caricatured, and God dishonoured. Transubstantiation is a doctrine manifestly absurd and impious; and the practice of presenting those supplications to dead saints, which the Supreme Being alone can hear and answer, is no less ridiculous, as well as subversive of true piety. Perhaps, however, no deviation from common sense is more remarkable than those extravagancies of the Catholics which respect the Virgin Mary; and yet these have not only been practised by the multitude, but defended by men of learning with the utmost subtlety and the warmest zeal. In fact, she has been praised by every Catholic pen for ages; and every term that language could supply has been put in requisition to extol her merits.
Let the view we have given of these misstatements excite us to self-examination, in order that we may discover any incorrectness or deficiency in our own apprehensions of religion, and become vigilant over those errors into which we may be apt to deviate. It will be studying man to some purpose, if the better we are acquainted with the history of the human mind, the greater the circumspection we exercise over ourselves. We shall then be less imposed upon by the speciousness of falsehood, and less betrayed by the weakness of our passions; we shall be led to "present our bodies a living sacrifice, holy, acceptable unto God," and feel that it is our "reasonable service."
Elizabeth.
Chapter II.
The angelic Appearance to Zacharias--Birth of John--Characters of Elizabeth and Zacharias--Importance of domestic Union being founded on Religion, shown in them--their venerable Age--the characteristic Features of their Piety--the Happiness of a Life like theirs--the Effect it is calculated to produce on others--the Perpetuation of holy friendship through immortal Ages--the miserable Condition of the irreligious.
Obscure as were the circumstances in which Christ appeared, Infinite Wisdom saw fit to furnish miraculous attestations to his character and mission. This evidence attended him during the whole of his career, investing him with a heavenly glory, and rendering his pre-eminence distinctly visible to the eye of faith, notwithstanding his assumed inferiority.
It was in unison with this scheme of Providence to send the most exalted of angelic beings to announce the birth of Messiah, and to prepare the minds of Mary his mother, of the shepherds who were to circulate the intelligence, and of others more nearly or more remotely interested in the event, by celestial visitations. For similar reasons it comported with the nature of this wonderful event, to attach something peculiar and even miraculous to the birth of his precursor, whose destined office it should be to "prepare the way of the Lord," by uttering his "voice in the wilderness," and intimating to mankind the mighty transformations about to be effected in the moral state of the world. Six months, therefore, previously to the annunciation to Mary, the angel Gabriel descended to proclaim "glad tidings" to Zacharias. In the performance of his customary service as a priest, he had gone into the temple to burn incense, while the people were praying without the holy place. On a sudden, he perceived an angel standing on the right side of the altar, and became exceedingly agitated, till the benevolent spirit addressed him in affectionate and congratulatory terms. Ah! they have no reason to dread a message from the world of spirits, or to be filled with apprehensions at the sight of other orders of beings than those with which they are conversant, who are engaged in the discharge of their duties, and live under the influence of religion! However new or extraordinary such revelations, they never could have been real causes of alarm to the servants of God; and were they not at present suspended, in consequence of the completion of the intended communications of truth to mankind, piety ought rather to welcome than to dread them.
Zacharias was assured that his prayer was heard, and that his wife Elizabeth should have a son to be named John. As a sign of the accomplishment of this prediction, and as a chastisement of the doubt with which the message was at first received, he was struck with dumbness, which continued only till the birth of his child.
The interview between Elizabeth and Mary, the mother of our Lord, has been already adverted to in the preceding narrative, where the salutations of these favoured relatives were recited. At the expiration of the appointed time, Elizabeth bare a son whom they would have called after the name of Zacharias, but his mother interposed; and the affair being finally referred to his father, he wrote, to the general astonishment of their neighbours and relatives, who had remonstrated in vain, "His name is John." Immediately his speech was restored, and he broke out in impassioned strains of praise: "Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life. And thou, child, shall be called the prophet of the Highest: for thou shall go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the day-spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace."
Reverting to the commencement of this history by the evangelist Luke, we shall be led to notice the domestic characters of Zacharias and Elizabeth, particularly as they illustrate the excellence of a life of piety. While religion adorns every station, it teaches us to fulfil every relative duty; and acting under its influence, a person becomes a light in the world, diffusing through the family, the social circle, and the more extended sphere of busy life, a mild and beneficent radiance.
Our attention is first directed to the office of Zacharias, and the descent of his wife. He was a priest, and she "of the daughters of Aaron." The world affords too many evidences, that piety is neither created by station, nor hereditary in its transmission. As Zacharias was a minister of the sanctuary, it was both to be desired and expected that he should not approach the altar with a hardened and unsanctified heart. "Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation." Yet, alas! it is not always to be presumed that real religion accompanies either the brightest profession or the most dignified office! Korah, Dathan, and Abiram, offered "strange fire," Judas betrayed the Son of God, and Paul expresses an apprehension "lest, having preached to others," he should himself "be a castaway." The admonition, therefore, of God by Isaiah is appropriate and striking: "Be ye clean that bear the vessels of the Lord." It is possible to be a preacher of righteousness, and yet a child of Satan--a priest, and yet a demon--a worker of miracles, and yet a "worker of iniquity:" but a pleasing exception to this remark occurs in the history of Zacharias, who was "a priest, and righteous before God." His office and his character accorded, and the light of his example shone with unclouded brightness and attractive glory.
It is observable, that Elizabeth, the wife of this holy priest, was equally distinguished with himself for a sincere and active piety. "They were BOTH righteous before God;" and it was their privilege to live at that eventful moment when the clouds that obscured the past dispensations of Providence were tinged with the rising glory of the day which was just breaking upon the nations of the earth, and which lighted these pilgrims home to their eternal rest. They were some of the last of the Jewish and the first of the Christian economy, and their life seemed to form the bright line which bordered the typical ages and those of unshadowed truth and Christian revelation.
Zacharias and Elizabeth exhibit an attractive picture of union both natural and religious; the hymenial tie was intertwined with celestial roses, which diffused a fragrance over domestic life; their love to each other was strengthened and sanctified by their love to God.
The perfection of conjugal felicity with every good man depends upon the existence of similar religious principles and feelings with those which influence himself in the partner of his life; consequently, it will ever be his concern "to marry in the Lord." No language can express the bitterness of that pang which rends his heart when a dissimilarity of taste prevails in so important an affair. It is a worm for ever gnawing the root of his peace, and will prevent its growth even under the brightest sun of worldly prosperity. Let those especially who are forming connections in life, and who "love Christ in sincerity," reflect on the fatal consequences of devoting their affections to such as can never accompany them to the house of God but with reluctance, or to the throne of grace but with weariness and aversion. If the object of your fondest regard be an unbeliever, what a cloud will darken your serenest days, what unutterable grief disturb your otherwise peaceful sabbaths! Your pleasures and your pains of a religious kind, which are the most intense, will be equally unparticipated. You must walk alone in those ways of pleasantness which would be still more endeared by such sweet society; and you must suffer the keenest sorrows of the heart--perhaps without daring to name them, and certainly without one tear, one word, one look of soothing sympathy. How could you endure it that the very wife of your bosom should manifest the temper of those assassins that murdered your Lord, while in the exercise of a lively faith you hailed him as "the chief among ten thousand, and altogether lovely?" Would it not agonize your heart that she should be indifferent only, not to say inimical, towards him in whom you daily "rejoice with joy unspeakable and full of glory?"
In proportion to the wretchedness of such circumstances must be the felicity of the reverse, of which this narrative furnishes a pleasing exemplification. Zacharias and Elizabeth were both righteous, and this union of spirit diffused a holy and gladdening radiance over all the scenes of life. In the family, in the social circle, in the house of God, they were ONE. Together they could bow the knee at the throne of grace, together go up to the temple! The grief or the joy of one was the grief or the joy of both; they could sing the same song, unite in the same prayer, feast on the same spiritual food! This was the perfection of love--this was the triumph of friendship! No contrary current of feeling on either side ruffled the pure stream of domestic and religious pleasure, but it flowed along in a clear, noiseless, and perpetual course. In this case the language of David might be applied with emphatic propriety: "Behold, how good and pleasant a thing it is to dwell together in unity."
Elizabeth and her partner were "both well stricken in years." There is something venerable in hoary age, especially when adorned with the graces of the Spirit. The mind reposes with peculiar complacency on those who, having long "adorned the doctrines of God their Saviour in all things," are waiting quietly and confidently for their admission to heaven. They can see the shadows of the evening deepen upon them without a sigh; and while death is unlocking the doors of their appointed house, can sing, "Thanks be to God, that giveth us the victory through our Lord Jesus Christ." While the mind of a wicked man, in the near prospect of dissolution, is filled with distraction, and "a fearful looking for of judgment--while his
"------frantic soul
Raves round the walls of her clay tenement,
Flies to each avenue, and cries for help--
But cries in vain;------"
conscious that he is the enemy of God, the abhorrence of saints; the confederate, and will soon become the companion, of evil spirits; the dying Christian looks beyond the confines of mortality into the eternal world, without one sensation but that "of a desire to depart and to be with Christ." In quitting the present world, he expects a transition from sorrow to joy--from the region of shadows to that of realities--from the habitations of sin to the abodes of purity. Embracing Jesus by faith, he exclaims with Simeon, "Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation;" or with Paul, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day."
It is pleasing to see the youthful mind impressed with the concerns of religion, devoting its powers to the Saviour, and despising the solicitations of sinful pleasure; but ah! how many cloudless mornings are succeeded by gloomy days--how many false and fruitless blossoms adorn the smiling spring--how many seeds spring up, but perish because they have "no depth of earth!" Early piety, therefore, however gratifying, cannot be contemplated without anxiety, if not suspicion; the force of temptation has not yet been endured--the world has not half exhausted its quiver of poisoned arrows--Satan has not yet tried all his arts and machinations--the race is not yet run!--but in those who, like Zacharias and Elizabeth, are "well striken in years," we witness the stability of principle, the triumph of perseverance, and the reign of grace. Dear and venerable companions in the ways of God, ye have borne the burden and heat of the day! Like a shock of corn, ye shall soon be "gathered in your season;" ye shall soon drop the infirmities of humanity, and be clothed in the robes of light! "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."
The brief, but comprehensive notice of these venerable saints, in the commencement of the Gospel according to Luke, exhibits at once the characteristic features of their piety.
1. It was of a quality approved by God himself: for they are represented as "righteous before God," that is, in the divine estimation. It is this only which can determine our genuine character; for, however "outwardly virtuous before men," the internal spirit and character may be marked by moral deformities which the eye of Omniscience cannot but view with detestation. The most eminent Christians, indeed, are aware that perfection in righteousness is not attainable in the present state, and that when "weighed in the balances," they are in many respects "found wanting:" but while they look for acceptance through the righteousness of Christ, instead of "going about to establish their own," they possess a rectitude of principle, though the degree of holiness be imperfect. They are sincere, habitual in their aim to please God, cherishing a supreme attachment to his name and character, and determined in their resistance of every influence that would seduce them from his service or impel them to commit sin.
2. Elizabeth and her venerable partner regulated their conduct by divine authority, irrespective of the opinions of men. They are said to "have walked in the commandments and ordinances of the Lord." The Jews were accustomed to blend the traditions of the elders with their religious services; but these believers consulted and obeyed the oracles of Heaven. They repaired at once to the spring-head of wisdom, deriving their faith and obtaining direction with regard to their practice from Him who alone possesses the authority of a master.
This was a very decisive evidence of their religion, and is a test which is capable of being applied to every case and to every sphere of life. If the only certain evidence of true piety consisted in becoming martyrs, few could have an opportunity of evincing it, through not being called to this high and holy service; or, if the test were the distribution of ample charities, or self-devotement to the labour of the Christian ministry, the poor, and the ungifted, and ineloquent, would be excluded from the prescribed means of testifying their love to God: but obedience to his commands may be practised in the humblest circumstances, in the lowliest station, and by the most obscure individual. Any where and every where it is possible "to take up our cross," to "deny ourselves," to "mortify the flesh," to "walk in the Spirit."
3. The obedience of Elizabeth and Zacharias was universal--not partial or restricted; for they "walked in all the commandments and ordinances of the Lord."
An insincere profession will be distinguished by partiality in its observances. It will practise some duties and reject others, believe some doctrines and hesitate to admit others. Influenced by many subordinate considerations, it will select those requirements which are most easily performed, most calculated to attract public attention, or most conformable to natural prepossessions. It will dispense with some things as difficult, and with others as unnecessary or unimportant. "Then," exclaimed the Psalmist, "shall I not be ashamed when I have respect unto all thy commandments."
4. Elizabeth and her aged companion were distinguished also for a piety which was blameless. It is possible to merit blame even in our very acts of religious obedience. How seldom do we attain that purity of motive, that unostentatious simplicity of manner, that uniformity of conduct, which constitute a blameless piety! In this respect we have daily reason, at the footstool of mercy, to deplore our deficiency, our lanquor, our lukewarmness of spirit, our unprofitableness and vileness. "If thou, Lord, wert strict to mark iniquity, O Lord, who could stand?" There is not a prayer we utter but would be rejected, were it not for the prevalence of the Redeemer's intercession, nor a service we perform, but is so defiled with guilt that it would be an abominable offering, but for the efficacy of that blood which "cleanseth us from all sin." Nor, indeed, was the piety of Zacharias and Elizabeth in itself "blameless," irrespective of this atonement; nor were they "righteous," but as accepted and justified "through the redemption that is in Christ Jesus." To a lively faith they, however, united a holy conversation, and an habitual obedience: their life was a perpetual sacrifice to God, and diffused around a sweet savour of piety.
Let us contemplate the happiness of such a life. It is common to represent religion as incompatible with true enjoyment, and to describe those who are under its influence as gloomy fanatics, dragging out a miserable existence--the dupes of prejudice and the slaves of melancholy. If a perpetual sense of the divine presence, a well-founded confidence of pardoned sin, free access to the throne of mercy, abundant communications of spiritual good and lively anticipations of a felicity beyond the grave, commensurate with the capacities of an immortal spirit, and with the everlasting ages of eternity; if these produce wretchedness, then, and in no other case, is religion a source of misery. Be not deceived; such allegations result from ignorance and depravity. Zacharias and Elizabeth, joined together by the dear bonds of mutual affection, and the still dearer ties of grace, present a picture of happiness unrivalled in the gay and thoughtless world. We appeal to them, and to those who resemble them, as "epistles" of God, that teach the efficacy of genuine religion. Read them, ye profane, and blush for your impieties! Read them, ye sons and daughters of strife, and banish discord from your houses! Read them, ye fearful, hesitating, lukewarm professors, and learn to walk in "all the commandments and ordinances of the Lord!" Read them, ye worldly wise, ye ambitious, ye "lovers of pleasure," and confess ye have mistaken the true means to happiness, and have "forsaken your own mercies!"
It is a supereminent excellence of the religion of Jesus, that "the peace and joy in believing" which it inspires do not depend on external circumstances. As no worldly condition can create, so neither can it destroy the Christian's felicity; it is firm and immoveable amidst the changes and revolutions of human affairs--in the bright or cloudy day. Like the mariner's compass, which continually points in the same direction amidst changing seasons and varying climes, the most extraordinary vicissitudes of the "present evil world," cannot "move" the mind of a believer from the "hope of the Gospel."
Reflect further, on the effect which such a life is calculated to produce on others.
A holy life is a powerful argument for the "truth as it is in Jesus;" and that suspicious eagerness with which the wicked watch the conduct of professors, that patient malignity with which they wait for their halting, and that Satanic joy with which they exult over their misconduct, prove their own convictions of the strength of such an argument. Let us then be concerned to falsify their predictions and disappoint their enmity by "walking in all the commandments and ordinances of the Lord blameless." Consider the impressive appeal of the apostle: "Only let your conversation be as becometh the gospel of Christ." Shine, ye professing Christians, for "ye are the lights of the world"--shine with a holy and steady radiance in the church of God, and pray for daily supplies of the oil of grace, that your light may not degenerate into a feeble glimmering or totally expire; otherwise you may become accessary to the fall and ruin of others, and "their blood may be upon you!" Such a pious union, such holy friendship as that of Elizabeth and Zacharias, will be perpetuated through infinite ages. It is not a transient but an everlasting union; it shall survive the grave and defy the stroke of mortality. They who "sleep in Jesus" will God bring with him. The sepulchre, to such as die in the faith of Christ and in a state of holy friendship with each other, only resembles a vast prison, in which dearest friends are separated only for a time in different cells, and from which they shall be released when the gloomy keeper resigns his keys, when "death is swallowed up in victory." Those humble and affectionate disciples who have "walked together in all the commandments and ordinances of the Lord, here, shall take sweet counsel above, and walk together in the fields of immortality." In a nobler sense than the original application of the words, it may be said of all Christian friends, "they were lovely and pleasant in their lives, and in their deaths they were not divided."
This perpetuation of Christian society and love, is intimated in the most striking manner by our Redeemer when on the point of departure from his disciples, whom he called his "friends." "I will not henceforth drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." Who can describe the joys of that "marriage-feast," the felicities of that endeared spiritual and eternal intercourse, that union of hearts, that concourse of affections, that flow and mingling of souls! These are some of "the mysteries of godliness"--this is what "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive."
Let these glorious expectations revive our failing courage amidst the conflicts of life. Let us not despair, though we may weep over the companions of our pilgrimage, slain at our side by the irresistible stroke of death. The separation is transitory--the reunion will be eternal. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."
Such as are opposite in character to Zacharias and Elizabeth, and who are "walking in none of the commandments and ordinances of the Lord," should reflect on the misery of their condition, as utterly destitute of all those hopes and privileges which have been described. Who instituted these ordinances?--who gave these commandments?--whose authority is it you dare despise?--or who has released you from your obligations to this authority?--what madness induces you to fly in the face of God--to measure your power against the sword of Omnipotence? O, remember--"the wages of sin is death!"
Anna.
Chapter III.
Introduction of Anna into the sacred Story--inspired Description of her--the aged apt to be unduly attached to Life--Anna probably Religious at an early Period--Religion the most substantial Support amidst the Infirmities of Age--the most effectual Guard against its Vices--and the best Preparation for its End.
Two illustrious women have already been presented to the reader as adorning the era of our Saviour's incarnation; the one, the mother of his humanity, the witness of his miracles, and the weeping attendant upon his crucifixion; the other, her venerable relative, the wife of Zacharias, and the parent of John, who was the destined precursor of the "Desire of all nations." We are now to contemplate another female, whose age superadds a charm to her excellences, and whose privilege also it was to witness the commencing brightness of the evangelical day. Like Elizabeth, her "memorial" is short, but it does not "perish with her." She has a place in the chronicles of the redeemed, a name before which that of heroes and heroines fades away, and which it requires no "storied urn nor animated burst" to perpetuate.
Anna is introduced to our notice on the memorable occasion which has been already mentioned, when the parents of Jesus took him after his circumcision to Jerusalem, to "present him to the Lord." Then it was that Simeon broke forth in eloquent and prophetic congratulations, expressive at once of his own triumph over death, in consequence of having witnessed the accomplishment of those prophecies which had so long and so often filled him with delightful anticipations, and of the "glory" which he foresaw would irradiate Israel and enlighten the Gentiles. Scarcely had he finished his address, when Anna, a prophetess, remarkable for her extreme age and exemplary piety, entered the temple, and not only united with Simeon and the rest of the interesting group in "giving thanks unto the Lord," but "spake of him to all them that looked for redemption in Jerusalem."
It was benefiting the majesty of the event which had occurred, that the spirit of prophecy should revive after being dormant for about four hundred years. Since the days of Malachi no such inspiration had been afforded; but the new and glorious period commencing with the incarnation was marked by this as well as other signs and wonders. When Simeon held the infant Saviour in his arms, the Spirit of God touched his tongue with a live coal from the altar; and when the aged "daughter of Phanuel" approached, she caught the glow of kindling rapture, and blended with his her praises and predictions. This eminent woman is represented as "of a great age," as having "lived with a husband seven years from her virginity," and as being "a widow of about four-score and four years, which departed not from the temple, but served God with fastings and prayers night and day." This form of expression does not seem to furnish decisive evidence whether her entire age was eighty-four, or whether she was a widow during that period; if the latter, the seven years in which she had lived with a husband, together with the probable number which constituted her age at the time of her marriage, must be added to the calculation, which would produce considerably more than a hundred years; in either case she must be allowed to occupy a conspicuous place in the records of longevity.
It has been observed of the aged, that although existence, when extended beyond the usual period of "threescore years and ten," is nothing "but labour and sorrow," they still adhere to life with the utmost tenacity, and are even less disposed to relinquish it than those whose more vigorous powers and undecayed youth capacitate them for its enjoyment. But however surprised we may be to witness this anxiety to live in those who are bending beneath the pressure of years and the load of decrepitude, and to see that this anxiety rather increases than diminishes, there is something in it by no means unnatural. In addition to the love of life which is implanted in every human bosom for the wisest purposes, the aged person cannot but feel that he is nearer than others to that hour of separation from all the connexions and interests of time than the multitude around him--an hour at which nature instinctively shudders, and which is always regarded as painful, whatever may be the result. Corporeal suffering may be considerable; and that change of being which the mortal stroke produces has always something about it awful, mysterious, and terrific. There are few instances in which it can be approached without some degree of dread, some shrinking of mind, whatever be the state of detachment from the present world, and whatever pleasing anticipations may exist with regard to another: as the patient, however assured of the necessity of the measure and the importance of the result, trembles while preparations are making to amputate his disordered limb. It may be observed also of the young, that while they compassionate their aged friends as the prey of a thousand imbecilities both of body and mind, and lament over a state in which man is reduced to a second childhood, there is scarcely an individual who does not harbour in secret the wish to attain an age equal at least, if not superior, to any of his cotemporaries. The reason is similar to that which influences persons at an advanced period of life; the thought of death, with all its concomitant evils, is unwelcome at any time, and consequently it is grateful to the mind to place it at the greatest conceivable distance; so that, were it now within the appointments of Providence or the bounds of probability, little doubt can be entertained that the great proportion of mankind would readily accept as a blessing a patriarchal or antediluvian age.
Anna is particularly noticed as the daughter of Phanuel, of whom we have no other information; and as belonging to the tribe of Asher, which was situated in Galilee. This, whether recorded for that purpose or not, might serve to refute the charge, that "out of Galilee ariseth no prophet," since from that quarter proceeded the very first inspirations upon the revival of the prophetic spirit. Asher was a very inferior tribe, and one of the ten carried captive by the Assyrians, having departed from the worship of the true God, and from the house of David, under Jeroboam. But notwithstanding this general defection, there were individuals who returned and reunited themselves with Judah, that they might enjoy the ancient privileges of the people of God. Thus even in the worst of times, and amidst the least favourable circumstances, some portion of true religion has always been preserved in the earth. Though the watchful eye of Providence has occasionally suffered the flame of devotion to languish and almost expire, yet its total extinction has been prevented, and unexpected coincidences have frequently excited it into new and more vigorous action.
We have in the history before us a specimen of a pious old age, remarkable in itself, and calculated to suggest a variety of useful considerations. This holy woman probably lodged in the immediate vicinity, if not in some of the outward apartments of the temple, which gave her an opportunity of indulging in those constant devotions which accorded with her wishes and comported with her age. On every occasion she was present at appointed services, and so entire was her self-devotement to religion, that she was incessantly engaged in fasting and prayers. The world had no claims upon her, being alike unfitted for any of its avocations and indisposed to any of its pleasures: she had bid it a final farewell, and had withdrawn behind the scenes of this vast theatre, which are so artfully painted as to allure and deceive the imaginations of mankind, into the secrecy of devotion and the sanctuary of her God. Peace was the companion of her retirement, and piety shed its serenest ray upon the evening of her mortal existence.
It may be presumed that the religion of Anna was by no means of recent date, but that the seeds of so rich a harvest were sown "in the fields of youth." Whatever is great or eminent is usually the work of time. Nature does not produce the oak, with its spreading branches and solid trunk, in a day or a twelve month; and, in general, a rapid luxuriancy is connected with corresponding weakness and quick decay. The plans of Providence require the lapse of years or ages to accomplish: events of importance seldom burst suddenly upon the world, and without a previous course of preparatory dispensations, tending to point out the purposes of such occurrences, and to awaken human expectations. Nor can excellence of character be formed without the use of means, opportunities of progressive improvement, and that experience which must be slowly gained.
Far be it from us to limit the operations of divine grace: it can, indeed, and in some instances has, produced effects of a nature to which no general rules and principles are applicable: it has instantaneously converted a furious persecutor into a faithful, laborious, and eminent preacher of "the faith which once he destroyed;" it has transformed a malefactor into a saint, and in one hour raised the criminal from the depths of infamy and the agonies of crucifixion to the dignity of a believer in Christ and the joys of paradise. But these surely ought not to be regarded as the ordinary methods of its operation, but rather as miraculous interferences. In general, religious ordinances are to be constantly and perseveringly attended, in order to the acquisition of eminence in religion: holy vigilance must concur with devout and fervent prayer, day by day, to check and finally vanquish the power of depravity, to elevate the mind above the world, and prepare the Christian for his future bliss; as the child must commonly be "trained up in the way he should go," if we hope that "when he is old he will not depart from it." Impressions deepen and acquire the force of principles by degrees, knowledge is obtained by perpetual accumulation, and faith is increased by constant exercise. It would be as vain to look for the wrinkles of age in the face of youth, or the strength of maturity in the arm of an infant, as to expect the experience which can only result from the witness of changes and the operation of circumstances, with its corresponding stability of character, in him who has but just commenced a life of piety. As "the husbandman waiteth for the precious fruits of the earth, and hath long patience for it until he receive the early and the latter rain," so we must in general look for a slow and gradual formation of the character to eminence and spiritual luxuriancy. The account given of Anna would therefore lead us to infer that she had been many years, and in all probability from her youth, devoted to the service of God.
She had not to regret that her best days were spent in riot and dissipation, in opposition or indifference to religion, by which so many debase their nature, offend their Maker, and ruin their souls: but while she contemplated the future without alarm, and perhaps with joy, she could review the past with satisfaction.
As memory predominates over the other faculties of the mind in declining life, and as so much of our happiness or misery at that period must necessarily result from its exercise, it is of the utmost importance to lay up in store a good provision in the "sacred treasure of the past." Nothing can be more desirable than to leave the mind filled with pleasing recollections; and this can arise only from a life of holiness and purity. How awful is it to think that the last hours should be disturbed by images of crime unrepented of, the intrusion of which into the dying chamber no force can prevent! How lamentable to see the terrors of death aggravated by the remorse and horrors of retrospection! "Life," says a profound writer, [[25]] "in which nothing has been done or suffered to distinguish one day from another, is to him that has passed it as if it had never been, except that he is conscious how ill he has husbanded the great deposit of his Creator. Life, made memorable by crimes, and diversified through its several periods by wickedness, is indeed easily reviewed, but reviewed only with horror and remorse.
"The great consideration which ought to influence us in the use of the present moment, is to arise from the effect which, as well or ill applied, it must have upon the time to come; for, though its actual existence be inconceivably short, yet its effects are unlimited, and there is not the smallest point of time but may extend its consequences, either to our hurt or our advantage, through all eternity, and give us reason to remember it forever with anguish or exultation." We may take occasion from the account of Anna to remark, that true religion is the most substantial support amidst the INFIRMITIES of age. This is emphatically the period of "evil days," when diseases prey upon the constitution, and the faculties both of body and mind decay. Then "the sun and the light, the moon and the stars are darkened;" the greatest change takes place in the outward circumstances of gladness and prosperity, the countenance of the man is altered, his complexion faded, and his intellectual faculties, as the understanding and the fancy, weakened. It is at this time "the keepers of the house tremble, and the strong men how themselves; the grinders cease, because they are few, and those that look out of the windows are darkened;" the strongest members of the body fail, the limbs bend beneath the weight of decrepitude and the effects of paralytic distempers, the teeth drop away, while the eyes grow dim and languid; "the doors are shut in the streets when the sound of the grinding is low," the mouth becoming sunken and closed; they "rise up at the voice of the bird," awakened from imperfect slumber when the cock crows or the birds begin their early songs; and "all the daughters of music," the tongue that expresses and the ears that are charmed with it, are "brought low;" they are "afraid of that which is high, and fears are in the way," alarmed at every step they take, lest they should stumble at the slightest obstacle, and especially apprehensive of the difficulties of any ascent. At that age their gray hairs thicken like the white flowers of the "almond tree" when it "flourishes," and even the very "grasshopper is a burden," for they cannot bear the slightest inconvenience, not even the weight of an insect, and "desire fails:" then is the "silver cord loosed, the golden bowl broken; the pitcher is broken at the fountain, and the wheel is broken at the cistern;" all the animal and vital functions at length cease, and every essential organ of life decays; "then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it."
Reduced to the state of feebleness and incapacity, which the sacred penman so beautifully describes, man becomes an object of compassion; and it is affecting to see him struggling amidst the ruins of his former self. The sight becomes increasingly painful from the consideration that this is one day to be our own condition; that we too are destined to grow old, to quit the busy scene and the social circle for the solitude of age, and in our turn to be pitied--perhaps forsaken! But there is one thing capable not only of preserving the old from contempt, but of raising them to grandeur and diffusing lustre over their years of decrepitude. In contemplating Anna we do not think of her infirmities when we observe her piety: the meanness of the woman--tottering, crippled, dying--is lost amidst the majesty of the saint, incessantly serving God in his temple, and advancing to the grave "in a full age, like as a shock of corn cometh in his season." The dawning of a heavenly day seems to arise upon her "hoary head:" which, "being found in the way of righteousness," is a "crown of glory."
Anna's history further suggests, that religion is the most effectual guard against the VICES of advanced age. One of these is a spirit of querulousness. It is the common practice of those who believe themselves entitled to veneration on account of their years, to complain of the arrogant disregard of their counsels, which they impute to the rising generation. Cherishing the highest opinion of their own sentiments, to which they attribute a kind of infallibility, as being founded upon experience, they naturally expect implicit submission to their dictates and an exact conformity to their views: they require not only to be heard, but obeyed, and are impatient at the folly of those who rebel against their wisdom. Hence originate the often repeated tales of the degeneracy of the present times, and the growing insolence of the young. It may, indeed, be admitted, that, other things being equal, the aged have a just claim upon the attention of the young, whom they are sometimes qualified to instruct; but surely they are not always entitled to the same reverence, and age does not necessarily confer wisdom. Genuine humility, however, tends to correct the spirit of dictation, while it combines with an affectionate concern for the interests of those who are newly come into life; and genuine humility is the product of religion, which supplies motives to give advice with kindness, and to endure the rejection of it without anger.
Another fault of age, is the indulgence of useless regrets for the past. In reviewing life, it is easy to discover instances of our own incaution or negligence, which have possibly influenced our affairs and been connected with many subsequent disappointments. We have not availed ourselves of fortunate conjunctures, or we have rejected profitable offers; one scheme has failed by our precipitancy, another by our procrastination--some persons, perhaps, have been foolishly trusted, and others as foolishly suspected--we have occasionally listened to advice which should not have been taken, or rejected what would have proved advantageous; and the consequence has been some diminution of fortune, some disappointment of our expectations, some failure in the crop of earthly enjoyment which we had anticipated. If it were possible to recall the years which have for ever rolled away, or if the felicity of a rational and immortal being consisted in the possession of temporal abundance, worldly honour, or corporeal gratification, these regrets would have some show of propriety, and might at least secure a patient hearing; hut it is certain, they only betray a weak or a wicked mind; it is perhaps equally certain, they will generally continue to occupy the thoughts of the aged. There is, in fact, but one remedy, "pure and undefiled religion." It is this alone which can fix in the mind a full persuasion of the nothingness of terrestrial pleasures and possessions. This only can console us after our ineffectual efforts to "gain the whole world," or amidst the loss of riches which have "taken to themselves wings," and long since "fled away," by the assurance, that nothing we ever possessed was adequate to render us happy, without other and better enjoyments--that upon a fair estimate, it is questionable whether the perplexities it occasioned did not counterbalance the advantages it either bestowed or promised--and that could we now call our own whatever we have most valued or desired of worldly good, it would prove incapable of making us substantially happy. He need not wish to renew life, who has the hope of a better existence--nor regret the loss of temporal advantages, if he have immortal good. He who "lays up for himself treasures in heaven," may defy the storms of time, and adopt the triumphant language of the apostle, amidst the wreck of earthly good, "having nothing, yet possessing all things."
Similar views and principles alone can correct a third error of age, namely, the aim to prolong juvenility to an unnatural period. "To secure to the old that influence which they are willing to claim, and which might so much contribute to the improvement of the arts of life, it is absolutely necessary that they give themselves up to the duties of declining years; and contentedly resign to youth its levity, its pleasures, its frolics, and its fopperies. It is a hopeless endeavour to unite the contrarieties of spring and winter; it is unjust to claim the privileges of age, and retain the playthings of childhood. The young always form magnificent ideas of the wisdom and gravity of men whom they consider as placed at a distance from them in the ranks of existence, and naturally look on those whom they find trifling with long beards, with contempt and indignation, like that which women feel at the effeminacy of men. If dotards will contend with boys in those performances in which boys must always excel them, if they will dress crippled limbs in embroidery, endeavour at gayety with faltering voices, and darken assemblies of pleasure with the ghastliness of disease, they may well expect those who find their diversions obstructed will hoot them away; and that if they descend to competition with youth, they must bear the insolence of successful rivals." [[26]]
Religion also must be regarded as the best preparation for that END of life, with which old age is so closely connected. However proper it may be to realize this eventful time, at every period from our earliest to our latest day, it cannot but be regarded as more certainly and evident near at an advanced age. Anna, after the lapse of a century, had greater reason, surely, to apprehend her dissolution, than in the bloom of youth, or at the commencement of her widowhood; and how appaling the prospect!
It would diminish the impression we have of the terror of death, if his dominion were limited to a part of the world, or to any ascertainable extent of years; but, while his authority continues unimpaired and his stroke irresistible, the power he is permitted to exercise over humankind is universal. In visiting the repositories of the dead, it is calculated to awaken our liveliest sensibilities to trace the reign of the "king of terrors" upon the sepulchral stone, or the marble monument. In characters which time has almost erased, we read the records of the past, and by a more than probable analogy penetrate some of the mysteries of the future. Here and there occur the names of those who were venerable for age, remarkable for their exploits, conspicuous by their station, rank, or talent--GREAT by the consent of their cotemporaries--who once figured upon a stage which is now decayed, or where illustrious in an empire which is now passed away. Some have been smitten by death's withering hand at an earlier, some at a later period of life. Adjoining the grave of age is the tomb of youth. There you see the stone half buried in accumulating heaps of earth, and the inscriptions of love and tenderness obscured by collecting moss; while the hand that wrote them has long since become motionless, and the heart that dictated them ceased to beat.
It is affecting to visit places of public resort, under the full influence of the consideration, that this busy and anxious crowd will soon disappear--their race will be run, and the immortal prize gained--or--lost! These possessors of the soil will, in a little time, be disinherited--these tenants of a day exchanged--the funeral pall will cover the most ambitious and the most active of them all, and the motley multitude be succeeded by others equally busy, equally anxious, equally thoughtless of another state of being--and equally mortal!
But these sentiments, however calculated to fill irreligious persons with dread and melancholy, can produce no despondency in those who, like Anna, are accustomed to the truths of religion, and derive the chief pleasure both of their youthful and decrepit age from the services of religion. With regard to death itself they are taught that his power is limited to the body, and that it is restricted even to a short period over this inferior part of our nature; and as to its consequences, they cannot incessantly frequent the temple, and be occupied in devotion, without learning the value, as well as the reality, of those considerations which are drawn from eternity. They know that "this corruptible shall put on incorruption, this mortal put on immortality," and that then "there shall be no more death." And what do these expressions imply, but, the entire renovation of our nature?--Man is mortal, because he is sinful; and, consequently, the removal of sin will prove the extinction of death. It is only by the introduction of moral evil that the earth has been converted into a vast cemetery, and life become a short and rugged passage to the sepulchre; but when it shall no longer prevail, our sanctified nature will inherit the abodes of purity and undecaying existence. It is this consideration which endears celestial felicity. Exemption from death implies deliverance from sin, and the Christian wishes to possess a character which God shall approve, and to be cleansed from those stains of guilt which infect his present being, and render him offensive to his Father in heaven. Were he destined always to be unholy, he would scarcely contemplate immortality as a blessing; but because he has reason to anticipate "a waking" from the sleep of the grave, in the divine "likeness," he realizes a period in the bright annals of his future being, when he shall no longer have occasion to exclaim, "O wretched man that I am! who shall deliver me from the body of this death?" The pains of separation, too, which afflict this mortal state, cannot exist in that "better country." Society will unquestionably prove one considerable source of the happiness of heaven, where immortal beings will be so circumstanced and capacitated, as both to receive and impart enjoyment. The very nature of man is constituted social; and though our circumstances in this life often render temporary separations unavoidable, in a perfect state of society they must be needless; consequently they will not be suffered to impair the joys of paradise.
The most afflictive of all separations, is that which is occasioned by death. In all other cases, a lingering hope may exist of a reunion at some period however distant; at least the possibility of it is cheering: but, even if there be no reasonable expectation of this, the very consciousness that our friend is still alive, still on earth, still capable of receiving and performing acts of kindness, still able to communicate with us by letter or by message, to participate our pleasures, to sympathize with our sorrows, and to pray for our welfare, is consoling in every vicissitude;--but when death sets his awful seal upon our companion, relative or friend, we cherish a deeper feeling of grief, and cannot look to any earthly means of consolation--but we can look to a heavenly one! Whatever resource fails, the religion of the Bible supplies inexhaustible springs of comfort. God is on high--Jesus "ever lives"--Christians know they shall soon pass into a world where the happy circle will never be broken, the communion of kindred spirits never cease, the day of blessedness never decline, the sabbath of immortality never terminate.
It is in the temple also, that those who like Anna receive just impressions from its services, and live in a state of holy intercourse with God, learn to appreciate the capacities of a spiritual mind for progression in wisdom and felicity, and by consequence to cherish the noblest anticipations of their own future possible elevation of character. How many unfinished schemes are frustrated by death! Our plans of futurity, our purposes of gain, or our resolves of usefulness, may be ended in one short hour. Here the labours of the industrious, the studies of the learned, the investigations of the philosopher, and the career of the pious, close. The grave silences the voice of the preacher, and paralyzes the hand of the charitable. Here the arguments of a Paul end--here the silver tongue of an Apollos is speechless--here the hands of a Dorcas cease to manufacture for the poor, whose unavailing tears cannot recall departed piety.
But who will define the limits of possible attainment in knowledge and excellence in a state of deathless existence? Society is always improving, even in the present world, amidst all its imperfections. The researches of past ages have transmitted a vast stock of wisdom to their successors, both in reference to natural science and religious truth. Who can tell what discoveries a Newton might have made, had he possessed a terrestrial immortality? or who can conceive what heights and depths of divine knowledge might have been disclosed, had the apostles of Christ been permitted to live to the present period, and had it been the will of God that they should have received a constant succession of revelations?
In both these cases, not only has death terminated this series of bright discovery, but this earth is not the destined place, nor time the destined period, for those manifestations of eternal wisdom, which we have reason to believe will take place in another world. Those impediments to knowledge, and those reasons for concealment, which at present exist, will be removed, and truth open all her treasures to immortalized and sanctified spirits. The consequence of the progressive disclosure of spiritual things, of the works and ways of God, will be progressive improvement: and, as in consequence of the clearer development of truth in the Gospel, "he who is least in the kingdom of heaven, is greater than John the Baptist;" so when all the shadows and clouds that bedim our present existence shall have disappeared, and a ray of heaven pours its glorious illumination upon the mysteries of time, the least in the paradise of God will be greater than the most distinguished in his church on earth. And as we never shall cease to improve in knowledge--for there will be no termination to our spiritual researches--there will probably arrive a period in eternity, when he who at the resurrection will be least in the heavenly world in capacity and glory, will become greater in consequence of ever new discoveries, than at that moment will be the greatest of the redeemed universe. And the meanest Christian on earth may indulge the hope that, at a future age, even he may become superior in knowledge, in love, in capacity, and in glory, to what the brightest seraph or the tallest archangel, is at present in the heaven of heavens; for who can tell what God may do for beatified souls? who dare limit the operations of his mercy, or who can imagine to what an elevation of wisdom and felicity an emparadised believer may attain?
Progression is the law of a thinking being. And why should it not operate upon holy intelligences in the future state, as well as in the present? and why not when "there shall be no more death," to an incalculably greater extent? Why should not every new idea acquired in that world become a seed of truth in the mind, that shall spring up and bear fruit, multiply and expand, without restriction and without end?--
There is not in religion a nobler or a more animating sentiment, than this perpetual advancement of the soul towards perfection. Life has its maturity and decline, nature its boundaries of beauty, human affairs their zenith of glory; but, in "the new heavens and new earth wherein dwelleth righteousness," every thing will be eternally upon the advance--there will be no end to the path of knowledge--present acquisitions will be the basis of subsequent acquirements--we shall be continually outshining ourselves, by making nearer approaches to infinite goodness--and the whole moral creation will be forever beautifying in the eyes of God.
The Woman of Samaria.
Chapter IV.
Account of Christ's Journey through Samaria--he arrives at Jacob's Well--enters into conversation with a Woman of the Country--her Misapprehensions--the Discovery of his Character to her as a Prophet--her Convictions--her Admission of his Claim as the true Messiah, which she reports in the City--the great and good Effect--Reflections.