Volume II Part 6 (1/2)
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 G.o.d, learn to appreciate the capacities of a spiritual mind for progression in wisdom and felicity, and by consequence to cherish the n.o.blest antic.i.p.ations 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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 n.o.bler 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 outs.h.i.+ning ourselves, by making nearer approaches to infinite goodness--and the whole moral creation will be forever beautifying in the eyes of G.o.d.
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.
Every incident in the life of Christ is ill.u.s.trative of the evangelical testimony, ”he went about doing good.” His efforts were not partial, nor confined to particular occasions; but, availing himself of all the opportunities which occurred, either in public or in private, to promote the welfare of mankind, time never measured out an idle hour--the sun never sat upon a useless day!
It may be truly said, with regard to those who imbibe the spirit of their Master, ”no man liveth to himself.” Nothing can be more remote from genuine Christianity, than that selfishness which is characteristic of a worldly disposition, and which with an uniform and undeviating a.s.siduity, seeks its own interests and purposes: while nothing can so fully comport with its nature, and evince its prevalence, as that charity which is limited only by the period of human life, the extent of means, and the boundaries of creation.
”When the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John ... he left Judea and departed again into Galilee.”
The jealousy of his enemies induced them to become narrow observers of all the proceedings of Christ; and, knowing their spirit, he removed to some distance: not, however, through fear--nor (as some expositors have stated) lest they should put him to death; for his hour was not yet come--and it would have been impossible to counteract the purposes of Heaven. He could easily have eluded their utmost vigilance and malignity, as on a certain occasion, when ”pa.s.sing through the midst of them, he went his way.” But our Lord did not think proper to disclose himself at once, and in a very public manner. It was not his intention to astonish, but gradually to excite the attention of the Jewish nation, to furnish evidences of his mission to humble and contrite minds, and to lay the foundation of a future work, rather than to operate on a very extended scale himself. In this manner was accomplished the prophecy of Isaiah, ”He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.”
His route lay through Samaria; any other way to Galilee would have been very circuitous: and this is mentioned, because of the directions to his disciples, ”Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.” The hour for that enlarged operation of mercy amongst the Gentiles, which had been so long predicted, was not yet arrived, though it was now approaching with desirable rapidity. The dispensations of G.o.d are inscrutable to mortals, to whom it seems profoundly mysterious, that the purposes of love to man should first be delayed for so many ages, and then manifested by the work of Christ to so limited an extent. Here we must ”walk by faith, not by sight;” while, upon every leaf in the great volume of providence, it is legibly written, ”My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways, higher than your ways, and my thoughts than your thoughts.”
It has been piously remarked, that the evangelist refers, by the expression, ”he must _needs go_ through Samaria,” to our Saviour's purposes of mercy to that vicinity; and undoubtedly it is true, that he was powerfully impelled and irresistibly guided, wherever he went. Nothing could obstruct his designs of mercy, or his labours of love. No force could prevent his benevolent progress: as well might human or diabolical agency attempt to arrest the sun in his course, or stop the march of time.--”My Father worketh hitherto, and I work.” ”I _must_ work the works of him that sent me, while it is day; the night cometh, when no man can work.”
In his journey, Jesus came to a city of Samaria called _Sychar_, which appears to have been the same with the _Sichem_ or _Shechem_ of the Old Testament; [27] where was a well, to which tradition had a.s.signed the name of Jacob, as having been originally dug by that patriarch. It was now about the sixth hour, or noon, and the climate being exceedingly sultry, Jesus, under the pressure of fatigue, sat down by the well.
Let us for a moment turn aside, like Moses, to ”see this great sight.”
Jesus ”sat thus on the well,” as the weary traveller seeks a renewal of his strength by temporary repose. What majesty and mystery surround the spot, when we recall the ancient oracles to mind, which represent him as ”the Wonderful, Counsellor, the mighty G.o.d, the everlasting Father, the Prince of Peace;” and compare descriptions of this nature with the evangelical record of his own words, ”The foxes have holes, and the birds of the air have nests: but the Son of man hath not where to lay his head.”
What a scene for ministering spirits, who had been accustomed to behold and adore him, but who now witnessed his abas.e.m.e.nt! What a contrast between ”the Lamb in the midst of the throne,” and Jesus sitting on a well, and afterward suspended on a cross--between the ”King of glory:” and the weary traveller--the ”Lord of lords,” and the ”man of sorrows!”
Let us derive instruction, as well as consolation, from this scene. ”We have not a high-priest, who cannot be touched with the feeling of our infirmities: but was in all points tempted, like as we are, yet without sin.” If the Saviour had appeared upon earth in external splendour, and in a manner which to human apprehension would have comported better with the majesty of his nature and the pre-eminence of his celestial glory, our insignificance would have created a sense of unapproachable distance: we should have been more _astonished_ than _attracted_--more _confounded_ than, _conciliated_. But he disrobed himself of ineffable brightness to bring us nigh, and to produce a just and holy familiarity, saying to his disciples, ”I have called _you friends_.”
Let us be reconciled to the infirmities, pains, and poverty we may suffer; for it is ”sufficient for the servant to be as his master.” More elevated stations in life would be attended with more danger to our spiritual character, and expose us to more afflictions; as mountains in proportion to their height attract clouds and tempests. The present is a state of trial for the righteous; but however distressing or obscure our way, Jesus has trod it before us--sanctifying the path of sorrow by his presence, and plucking up many of its thorns. Place his example before your eyes--observe his humble life--his a.s.sumed poverty--his unaffected condescension! To the poor he preached--with the poor he lived--_their_ dress he wore--and their lowly sphere he chose and honoured!
How many of the most important events of our lives may be traced to trifling circ.u.mstances! A single step may have a remote, but very obvious connexion with the greatest results. A single turn in the journey of life may influence the happiness, and direct the course of years! ”There cometh a woman of Samaria, to draw water.” Nothing could be more apparently incidental; and yet he who thinks rightly will perceive it to be a link in the great chain of Providence, which was absolutely essential to the completion of the whole. It was in the purpose of G.o.d, that many of the Samaritans of that city should believe--that this conviction should be wrought by that woman, who herself should be forcibly impressed by the proofs with which she was furnished in the relation of her most private domestic concerns. Had she come earlier or later, Jesus had not been there!
We must trace the links of this chain further. The malignity of the Pharisees induced Jesus to leave Judea; and both convenience, and perhaps a moral necessity, impelled him here. His arrival at that hour--his stay--the opportunity occasioned by the absence of his disciples--were all appointed by superintending wisdom. Who knows what a day or an hour may bring forth! Little did this Samaritan woman expect such a meeting, such a traveller, or such a conversation; so wisely and so wonderfully are the plans of Providence arranged!
How often has the promise been accomplished, ”I was found of them that sought me not!” To some unforeseen occurrence--some accidental meeting--some trifling coincidence, Christians may often trace their first conversion, and their best impressions. A stranger--a word, a casualty, has proved the means of spiritual illumination; and while the recollection of these circ.u.mstances often solace them in the vale of tears, we doubt not but they will furnish a subject of pleasing contemplation and adorning grat.i.tude, when they shall have attained the perfection of their being on the heights of immortality.
”Jesus saith unto her, Give me to drink:” a very natural request from a weary stranger, and one with which, from the common hospitality of the times, he might expect a ready compliance. The evil effect of luxury is, that it has multiplied our artificial necessities, and diminished our benevolent feelings; in a simpler state of society, the wants of mankind are fewer and more easily supplied.