Lectures on female Scripture characters

Front matter

PRi:SKNTi:i) I'.Y

ALCOVE,

SHELF, i»i»i»|Wii»lPWWWipil»iM

Dedication

TO THE EIGHT HOKORABLE

Madam,

Influenced and /encouraged bj my knowledge of your character, and by tbe friendsliip you have shown me, I never, for a moment, thought of the publication of the following Lectures, without the desire and the purpose of inscribing them to your Ladyship.

Preface

When", after a long and painful illness, I recovered a degree of ability for labor, though quite unequal to any kind of public service, I thought, that in order to be not wholly useless, I might do a little in some other way. For this purpose I began to look over sundry of my old manuscripts. Among them I found a number of Lectures which I had dehvered more than forty-eight years ago. They proved to be on the Female Biography of the Old and New Testament Scriptures ; and were occasioned, at the. time, by my reflecting on the importance of female character, and on the influence which women must naturally and necessarily have, in every condition, period, and relation in life ; so that if good should be done to ihem^ good would be done to many^ in a very wide and varied degree.

But I was also aware of the dif&culty and delicacy of addressing women from the pulpit distinctively. With regard to them^ praise, though deserved, might seem flattery ; while just reproof might be construed into common-place reflection on the sex.

Vlll PKEFACE.

But in commenting on absent characters, indelibly portrayed ages back, I saw that a preacher might feel himself unfettered ; and be able to deal freely with female excellencies and faults, leaving the application to the consciences and the discretion of his present audience.

These Lectures I delivered on Sabbath evenings, from short notes; but afterwards, as soon as possible, while the subjects were fresh in my recollection, I wrote them at full length, or nearly so.

This was the case with all of them except the Lectures on the Poor Widow, on the Elect Lady, and on the Mother of our Lord. The two former of these were, indeed, so far written out that I have recently been able, with tolerable ease, to complete them ; but those (for I had jive) on the Virgin Mary, had been left in so very imperfect a state, that I found it was too much for me to think of filling them up at that time.

Though indisposition, and various interruptions prevented me for awhile, I hoped for some future leisure moments, when I might recover and transcribe what I had dehvered on this extraordinary personage ; but, alas ! the moments never came, or came in vain.

I lament this, as I had thought much on the subject ; and had wished to steer between the

PREFACE. IX

idolatries of the Eomish Cliurcli, and tlie excessive fears of some Protestants, which have betrayed them into a degree of the opposite extreme.

The first Lecture turned upon Mary's descent, her condition in hfe, and her maternity : the second, on the sahitation of the angel, her visit to Elizabeth, and her song : the third, on her deliverance and purification: the fourth, on her residence at Nazareth, her finding her son among the doctors in the temple, and her conduct at the marriage in Cana of Galilee : the last, on her attendance at the cross, her being committed to the care of John, and her appearance in an upper room at Jerusalem with the eleven Apostles.

Here would have been much to observe, much to wonder at, much to admire, much to imitate, but nothing to deify. She was doubtless a wise, pious, much-honored character ; but she was not free from human infirmities : entitled to great respect and veneration, but not to adoration and worship.

Let me add, by way of advertisement to my readers ; —

That my plan was not to comprehend even all the more remarkable females noticed in the sacred writings ; but to make such a selection from them as I thought might be rendered interesting and useful : —

That, notwithstanding the avowed purpose of

X PEEFACE.

these Lectures, I never intended to regard my female liearers so exclusively, as to have notliing for other attendants : —

That, as to females themselves, my aim was not only to render them amiable, and prudent, and useful; but also " partakers of the benefit," and '* heirs of the grace of life :" —

That, as I could not be satisfied without, in some measure, evangelizing my subject; for this purpose, I included several individuals, not so much as examples of female manners and virtues, as instances of the freeness and power of divine grace : —

And that as the characters lectured upon were independent of each other, I did not treat them in the order of their occurrence in the Scriptures ; but in the order in which they excited and impressed my own mind. In like manner, with regard to the perusal, no advantage is lost by the want of consecutiveness in the arrangement. They are thus furnished by the sacred writers themselves.

Percy Place, Bath, December 1853.

*^* While the last sheet of this work "was passing through the press, the venerable Author was summoned to his rest. He died on Tuesday, December 2*7, 1853 ; aged 84. " Mark the perfect man, and behold the upright ; for the end of that man is peace,"

Contents

LECTUEE I.

THE SHUNAMITE— Part I.

Page " And he said unto him, Say noTV unto her, Behold, thou hast been careful for us with all this care ; what is to be done for thee ? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people." — 2 Kmas, iv. 13 1

Part I

And he said unto bim, Say now unto her, Behold, thou hast been careful for us with all this care ; what is to be done for thee ? wouldest thou be spoken for to the king, or to the captain of the host ? And she answered, I dwell among mine own people.

2 KiNGS; iv. 13.

Lord Bacon has remarked, tliat tlie Bible is like the land of Canaan, which flowed with milk and honey ; or, like the Garden of Eden, where the Lord God caused to grow out of the ground every tree that was pleasant to the sight, and good for food. The remark is as true as it is striking, and the more we examine the sacred volume, the more we shall perceive that it abounds not only with the nourishing but the delicious — not only with the profitable but the delightful. Its communications improve us while they entertain, and entertain us while they improve.

Take the historical narratives. In these there is a charm which it is impossible fully to describe. Yet who has not perceived it? Who does not, when reading, feel a certain quality, which, while it serves to demonstrate the truth of the facts, seizes, engrosses, enchains his attention ?

25 LECTUKE I.

One cause of this effect is, that the relation always states things just as they occurred; with the minute circumstances of time, place, and manner ; and states them so naturally, that they are rendered present, and seem to strike not only our imagination, but our very senses. We find ourselves witnesses — ^we are parties concerned. What is related is so plain in language, that a child can understand it, and so replete with importance, that a preacher may derive pages and volumes of instruction from it.

Nothing exemplifies this observation more than the narrative we are now going to review ; for who ever read it once that did not wish to read it again and again ?• — It is the history of the Shunamite.

We are told " She was a great woman." She was possessed of some considerable rank and fortune. But what are claims merely adventitious? Character is personal, and does not depend upon office, titles, or wealth ; and the Scripture lays so little stress on these things, that it never mentions them for their own sake, but only to remind us of their danger, to illustrate the grace of God in the preservation of those who are intrusted with them, or to display moral and spiritual endowm.ents to advantage. For if persons possessed of genuine religion occupy a higher station, they are not only more tried than others, but more seen, more exemplary, more influential, and have more opportunities and means of usefulness. While others, by the obscurity of their condition, are like a candle placed under a bushel, they are like " a candle set on a candlestick, which giveth light to all that are in the house." They are " a city set on a hill which cannot be hid."

" Not many mighty, not many noble are called."

THE SIIUxVAMITE. 3

But in all ages there have been some who have brought all their distinctions to the foot of the Cross, willing to part with all to purchase the pearl of great price. These have been so feW; as to make it obvious that the cause of religion has not been indebted for its support to worldly gTcatness, but to the power of God ; while they have been sufficiently numerous to remove the reproach of those who would conclude that the Gospel is only suited to the vulgar and illiterate, and to keep from absolute despair those who find t]iemselves awfully situated among the perils of eminence. "With God all things are possible."

This Shunamite, therefore, will be found no less remarkable for her goodness than for her greatness. The place of her residence was Shunem, a town in the tribe of Issachar, in the road between Samaria and Carmel. This road Elisha often travelled, and one day as he was going by, she gave him an invitation to her house. It does not appear that at this time she had any particular knowledge of him. It was therefore an act of hospitality rather than of friendship. But friendship was soon the result of kindness ; and we may observe that some of the most remarkable friendships that have ever been formed, have been formed incidentally. They have not grown out of any previous design, but have risen from casual intercourse, from some agreeable word, some seasonable attention, or the performance of some obliging office.

Indeed, while we are doing good to others, we are always in the way of finding good for ourselves ; and the event before us brings to our recollection the words of the Apostle to the Hebrews, " Be not for-

4 LECTUEE I.

getful to entertain strangers, for thereby some have entertained angels unawares." This was the case with Abraham, this was the case with Lot, and this was nearly the case with the Shunamite. While they accommodated some of the Heavenly Host, she welcomes a Prophet of the most High God. We cannot suppose that this will ever be our case, but it will be well for us to find at the Day of Judgment, that by the exercise of benevolence and liberality towards the poor, and destitute, and helpless, we have entertained not a prophet, nor an angel, but the Lord of all ; and to hear him say, " I was a stranger and ye took me in — ^inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me."

Why was Elisha so backward to comply with this generous invitation ? Did he feel the embarrassment which has often appeared so formidable to men of retired habits at their introduction to company ? Was he unambitious of mixing with those above him in rank ? Was he ignorant of the character of this great and good woman ? Was he unwilling to give trouble ? Would he ascertain his welcome by importunity ? However this may be, importunity was necessary. " She constrained him."

Elisha was so satisfied and delighted with the reception he met with, that from this time '' as oft as he passed by, he turned in thither to eat bread." But if she has gained his confidence, he has gained her veneration and esteem ; and, struck with her observation of the simplicity of his manners, the sanctity of his life, the frequency and fervency of his devotions, she said unto her husband, " Behold now, I perceive that this is a holy man of God, which passeth by us contmually. Let iis make a little chamber, I praj tliee, on tlie wall ; and let us set for Mm there a bed, and a table, and a stool, and a candlestick ; and it shall be, when he cometh to lis, that he shall turn in thither." There are two things in this design that are worthy of our remark. The one is, that she would not undertake this business wdthout the knowledge and consent of her husband. Nothing can atone for the want of confidence in the marriage state. By the very nature of their union, the parties have given up themselves to each other, and are no longer their own. They therefore should feel not only a communioE, but a community of joys and sorrows, and maintain a unity of views and interests. ISTothing is more likely to subtract from domestic happiness, than the discovery or apprehension of carrying on any separate design. How shameful is the conduct of some husbands. They gamble, they speculate in business, they entangle themselves in the affairs of this life, .and pull down ruin U23on their families, while their suffering wives (though perhaps reflected upon as in some measure the cause) know nothing till they feel the crash, and their hearts are desolate within them.

You, therefore, my female friends, may see that I am far from wishing to consider this duty partially. But surely the obligation is mutual. Some would contend that it bears more strongly on you, owing to the order which Providence has established, and which the Scripture sanctions. But surely you will acknowledge that you are equally bound to observe it. Eemember, therefore, that by claim you ought to obtain everything that is reasonable ; and b}' amiablencss, by address,

6 LECTURE I.

by frankness, you may gain everytHng that is desirable ; but flee artifice and concealment ; tliey are always exceptionable, tlie instruments of low, of little, of ignoble minds.

The other is the manner in which her generosity is exercised. It has been said that in all great exigencies male friendship is preferable ; but where comfort is concerned, and where as much depends on the mode of administration as on the thing itself, a female friend is above all things estimable. Not only is her benevolence more watchful, and prompt, and active, but more feehng and delicate. We have, frequently the substance of friendship without the ornament — we wound while we serve. Our hearts, like our fingers, are less tender, and we press the sore while we bind it up. We seldom know how to give importance to circumstances which have none in themselves.

But how much of this do we discern in this Shunamite ? She discovers a sensibility that is never absent. It forgets nothing ; omits nothing. With the extemporaneousness of sentiment, and the judiciousness of plaUy she decides the whole case. She considers the office, the character, the dispositions and habits of the person she wishes to favor, and shows her respect in her kindness. No one circumstance of propriety and decency is overlooked. She considers that to a man of his turn of mind, retirement will be welcome. She determines, therefore, that his meditations shall not be disturbed and interrupted by the tumult of a family, and orders for him a separate apartment in the external part of the house. She reflects that it is a delicate thing to relieve a person so respectable, and that in bestowing a benefit, the receiver should not be made to feel unpleasantly his obligation. She resolves, therefore, that he shall enjoy the pleasure, so natural to man, of having something that lie can call his own, and which he may use at pleasure, and not be reminded of his dependence by each fresli invitation. She considers that a man of God will not look after finery and excess. ^Nothing, therefore, splendid or extravagant shall be furnished^ but everything that is needful for accommodation, repose, or use. " Let us set for him a bed, and a table, and a stool, and a candlestick."

And herein the Shunamite appears to more advantage than Martha, who entertained our Lord and his disciples.^ Martha was a good w^oman, and W'hat she did flowed from the kindness of her heart ; but she did not discern both time and judgment. " She was cumbered about much serving ;" and to have a number of things, and in the nicest order, she was hurried, became impatient and fretful, and reproached her sister. Had she been providing for a company of newly-made gentry, luxurious merchants, or any of those " whose god is their belly, whose glory is in their shame, who mind earthly things," it would have been in character; it would have gratified their hopes and wishes; tliey would have been ready to canonize her ; with them she would have been St. Martha ; but all this was lost, more than lost, on one who " had not where to lay his head," whose " kingdom was not of this world," who was more disposed to feed than to be fed, " who came not to be ministered unto, but to minister, and to give his life a ransom for many."

The conduct of the Shunamite reminds us that there are better ways of showing our regard to min-

8 LECTURE I.

isters, than by entertainments unsnited to their circumstances and calling, and which, if the j are in a proper state of mind, will give pain rather than pleasure. But while we would regulate, we would by no means wish to restrain the exercise of benevolence (if it be proper to call it so), towards those that watch for your souls. In our denominations, where they have no parochial support, ministers are generally in dependent circumstances, and why should they blush to own it ? Expressions of kindness tend to keep alive affectionate regard ; but these expressions are more than needful and useful ; they are just, and that man of God degrades his of&ce who looks upon them as charity or alm.s. It is easy to see that he has claims upon us. By devoting his time and his talents to our service, he effectually excludes himself from all those means of worldly aggrandizement that lie open to us, and which often enable us hj inferior abihties to rise in life. We are commanded "to know them who labor among us, and are over us in the Lord, and admonish us, and to esteem them very highly in love for their work's sake." "Let him," says the Apostle, "that is taught in the word communicate unto him that teacheth in all good things." " For it is v/ritten in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen ? or saith he it altogether for our sakes ? For our sakes, no doubt, this is Y/ritten : that he that plougheth should plough in hope ; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things ? Even so hath the Lord ordained, that they who preach the gospel should live of the gospel,"

And who was ever a loser by any tiling he did for the cause of God? "He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward ; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward ; and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you he shall in nowise lose his rcAvard." By making the Ark his guest, was Obed-edom a loser? "It was told King David saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the Ark of God."

Was the Shunamite a loser ?

Behold ElisLa in his new little dwelling. A pious mind is always a grateful one, and gratitude consists in a disjjosition to return a favor received. He therefore sends his servant with a message of thanks, and a -proposal of recompense. " Say now unto her, Behold, thou hast been careful for us with all this care ; what is to be done for thee ? Wouldst thou be spoken for to the king, or to the captain of the host ?" But how comes Elisha to be a favorite at court? And whence is it that he is able to introduce a petition with a probability of success, and to gain an honor or an office for a friend ? It was probably owing to the late miracle which he had wrought for Jehoram and his two royal allies, in furnishing them with water, and enabling the confederate army to gain a complete victory over the Moabites. However this may be, we behold here, what often takes place in hfe, wickedness connected with something like moral principle ; a regard for the godly, without any fear of God ; men

1*

10 LECTUEE I.

SO generous as to give up anything but their sins; willing to relieve 'Hhe fatherless and widows in their affliction," but refusing to "keep themselves unspotted from the world." Thus we see Jehoram, an idolater, yet honoring the man of Grod; resisting any attempt to procure a pious reformation, but ready to yield a political favor. In the Prophet we behold a most disinterested disposition. Far from making use of his influence to elevate himself, he employs it only to favor and gratify his Mends. A good man will principally cultivate and value the intercourse he may have with the rich and great, as it may be the means of enabling him to do good by helping the wants of others.

But this good woman needs nothing from the higher powers. " I dwell among mine own people." "I am satisfied," as if she said, "with my present state. If it be destitute of some few things, it abounds with others much more essential to my welfare. I must fix limits somewhere to my hopes and wishes, and why not here ? What probabihty is there that I should be happier by the change or the elevation ? I am fixed ; I am rooted ; I am sheltered, and I would not hazard the risk of transplantation."

Here she appears in a new, but very instructive part of her character ; and here, my female readers, we particularly wish to recommend her example to your imitation. We mean not to censure ; but I believe you will readily acknowledge that it is not every one of your sex that would have resisted the force of such a fiery trial. You must allow that your imaginations are lively, your impressions from certain objects are rapid and strong, and your feelings, at the sight of pomp and glitter, sometimes rather unmanageable. It has been commonly, I do not say righteously supposed, that yon are a little more volatile and restless in your disposition than the other sex; more easily attracted by new forms of dress and new modes of living ; and more alive to flattering distinctions. Hence, the mere prospect of rising has too frequently swallowed up every other consideration in the change of your situation, or of your condition. Hence, not a few of your sisters have sacrificed youth and beautj^ to disagreeable old age, tempted by finery and splendor' — a carriage or a title. Hence, in the disposal of their children, they have been seduced by the glaring to neglect the useful. Hence, husbands have more than once been urged to leave a humble but profitable line of business, to attempt something more genteel and extensive, by which they have been reduced and impoverished. Hence, now and then at least, launchings out beyond the income, in house, and table, and furniture, and apparel ; and dishonesty itself has aj^peared less disgraceful and intolerable than being out of the fashion.

I feel therefore disposed to enlarge a little on this part of my subject, and to submit not only to your attention, but the attention of all, a few remarks, suited, by the Divine blessing, to produce in your minds the sentiment of this sober and contented Shunamite. And, in the first place, let it be observed, that ambition has no bounds. You have now, perhaps, fixed your aim, and you imagine that if you could attain such a mark you should be satisfied, not recollecting that when this is secured new necessities and desires will arise, and that the passions will always

12 LECTURE I.

be increased, not reduced, by indulgence. " Hence," says tlie excellent Bishop Hopkins, " whatever be onr condition, we still long for change, and can no more rest in a high state than in a low one. The servant thinks he shall be happy when he is made free. Is the freeman happy ? No ; but he will, as soon as he has gained such an estate. Is the rich man happy ? ISTo ; but he will, as soon as he is invested with such a title. Is the honorable happy ? No ; but he will, as soon as he is supreme. Is the sovereign happy? Ko ; but he will, as soon as he has tyrannized over all, and become universal monarch." Is Alexander happy ? He weeps for more worlds to conquer." '' It was, therefore," says the same writer, " a pertinent discourse which Cineas the philosopher held Tfith Pyrrhus, when dissuading him from war with Eome. And, sir, when you have conquered the Eomans, what will you do next ? Then we will cross over and take Sicily. And what will you do then? Then we will pass over to Africa and take Carthage. And what will you do after this ? Then we will fall upon Greece and Macedon, and recover what wq have lost there. And what then ? Then we will sit down and enjoy ourselves. And pray, sir, why cannot v\"e do this now ?" O ! let us ask our hearts the same question whenever we are suspending our liappiness upon the result of schemes and enterprises which will no more insure it than the circiimstances in vvdiich we are now found.

Secondly. We know not how ~ we should feel in new and untried conditions of life. We can only judge according to our present views, but these are only suited to our present state. Different sentiments will arise out of different circumstances, and it is impossible for us to assume the feelings before we realize the events. Situations to wliicli we are not adapted by previous use, are likely to confound and embarrass us, rather than to afford us comfort or pleasure ; and habits are not easily formed or easily resigned. But the moral danger attending changes and elevations is still greater and more important ; and we ought always to be principally concerned for our spiritual safety and welfare. Surely a Christian will ask, is such a state more likely to wean me from the world, or advance the life of God in my soul ? Is it more likely to cherish devotion, or to chill my heavenly affections? And does not Hazael teach us that, in humbler life, we may sincerely execrate vices wdiich success and prosperity may harden us to commit? Have we not seen persons who were so promising, that we would have depended upon them if placed in any state of trial, whose table has proved a snare, and Avhose prosperity has destroyed them ; so that, in the worst sense of the word, they have become new creatures, and seem, as they rose, not onlj^ to have left their virtue, but even themselves behind ? And when so many have fallen — and we cannot be sure that we should stand — ^how is it that we are so anxious to be set in slippery places ?

Thirdly. If happiness depends at all on worldly circumsta^nces, it is to be found in a mediocrity equally distant from indigence and superfluity — ^below envy and above contempt — and neither excluding sohtude or society. A bed is desu'able, but who sleeps the sounder for having the posts gilt? One staff in a journey is useful, but a large bundle of staves would

14 LECTUKE I.

only encumber the traveller. The garment that hangs off loose, and that which presses too tightty, are both unpleasant ; the thing is, to have something that will fit. So it is here ; and hence the wise as well as the good have always prayed with Agur — '' Give me neither poverty nor riches ; feed me with food convenient for me; lest I be full and deny thee, and say, who is the Lord; or lest I be poor, and steal, and take the name of my God in vain."