Female Scripture Biography Volume II Part 6
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 outshining 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.
The woman paused and inquired, "How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans." Alas! where rancorous animosity exists, how frequently the laws of hospitality, and the principles even of humanity, are sacrificed! The Sanhedrim interdicted any friendly intercourse with the Samaritans, and the Jews cursed them by the secret name of G.o.d; and as this mutual animosity existed, the woman received our Saviour's request with a reproachful sneer.
The enmity subsisting between the Jews and Samaritans was very ancient in its origin, and exceedingly inveterate in its character. It had also been aggravated by different incidents. When the ten tribes revolted in the time of Jeroboam, the calves were set up in Dan and Bethel, with a view to seduce the people from worshipping at Jerusalem, which was of course highly offensive to Judah and Benjamin; and when Shalmaneser, the king of a.s.syria, carried away the ten tribes into captivity, he colonized the cities of Samaria with the Babylonians and others, who carried their false religion with them; in consequence of which they became odious to the Jews. At first, the providence of G.o.d punished these idolatrous settlers, by permitting lions to infest the country, whose ravages induced Shalmaneser to send one of the priests "to teach them the manner of the G.o.d of the land;" when they _united_ the worship of the Jehovah with that of their own idols. These people very much discouraged the Jews in the erection of the second temple, after their return from captivity.
After this, when Alexander had conquered Syria and Palestine, Sanballat, who governed the province of Samaria for Darius, submitted to the conqueror; and having married his daughter to Mana.s.seh, the brother of Jaddua the high-priest, he obtained permission from Alexander to build a temple on mount Gerizzim, in imitation of that which was built at Jerusalem. [28] Mana.s.seh was const.i.tuted the high-priest, a mult.i.tude of Jews mixed with the Samaritans, and a distinct service, after the Jewish mode of worship, was conducted. This occasioned great contentions, and suspended all intercourse between the rival nations. The Samaritans are generally said to have admitted little more of the Old Testament than the Pentateuch; but Justin Martyr, who was a native of Sichem, affirms that they received all the prophetic writings. [29]
Drop a pitying tear over human weakness, folly, and crime. What divisions separate the human race, and exasperate men against each other! But of all others, they are the most inveterate, which are produced on account of religion. The Samaritan appoints Gerizzim as the place of worship, in opposition to Jerusalem--the fires of persecution are instantly kindled, and the victims of intolerance suffer martyrdom!
To the reproachful insinuation of the woman, Christ returned no answer, for it kindled no resentment. When he was reviled, he reviled not again: but with his characteristic condescension and eagerness to instruct the ignorant, he said, "If thou knewest the gift of G.o.d, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." This language was expressive of his readiness and ability to supply the necessities of the dest.i.tute, to console the afflicted, and to save the lost. By the "gift of G.o.d," he intended divine bounty in general; by "living water," the blessings of salvation, especially the gifts and graces of "his holy Spirit." [30]
The conciliating and affectionate manner of Christ's appeal to the woman, appears to have softened her turbulent spirit, and won her respect. She uses an epithet of respect previously omitted, "_Sir_,"--perceiving that, though apparently a _Jew_, he possessed none of that rancorous enmity which characterizes others, and cherished national antipathies. "A soft answer turneth away wrath; but grievous words stir up anger." Offences are likely to arise in the present world; but let us rather aim to disarm malignity by conciliation, than strengthen and envenom it by resistance.
Soft words may in time operate on hardened hearts, as water continually dropping on the rock wears it away. Such a mode of proceeding costs us little, but tends much to dignify and exalt us. "Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace."
Our Saviour's discourse was further distinguished by "exceeding great and precious promises;" and the woman seems to have partaken of similar surprise with those who are said to have "wondered at the gracious words which proceeded out of his mouth." As a "fountain of living waters," he was always pouring forth refreshing streams; as the depository of wisdom and knowledge, he incessantly communicated his treasures of sacred instruction; and as the "Sun of righteousness," he constantly imparted his heavenly light and heating beams. Who could approach him without feeling the benign influence, and being benefitted by the rich supply?
As the term which Christ had employed in a spiritual sense, simply denoted excellent spring water in common language, the woman at present conceived no other idea of his meaning; and seeing he was a stranger, with no bucket, she expressed her astonishment at his promise. With some mysterious impression, probably, of his extraordinary character, blended with incredulity, she proceeded to inquire, "Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?"
This may furnish an exemplification of the fact, that the "natural man receiveth not the things of the Spirit of G.o.d: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." The terras of Christianity are mysterious, because its doctrines are misunderstood, and cannot be discerned by him, the "eyes of whose understanding" are beclouded, and whose heart is sensual. How deplorable the effects of sin, which has drawn a veil over the moral perceptions of man; in consequence of which, he cannot see the glories of truth, the charms of Jesus, the value of his soul, and the importance of its redemption! Nothing but the glare of earthly grandeur can affect him, while eternity with all its vast concerns disappears.
Though the woman at first manifested considerable animosity, and afterward betrayed great ignorance, Jesus was neither provoked by her prejudices, nor irritated by her misconceptions. We must not unnecessarily _wound_ the unenlightened, nor even the perverse, by reproaches; but aim to _win_ them by kindness and forbearance. O for more resemblance to the "Lamb of G.o.d," and more of the temper which the apostle inculcates! "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if G.o.d peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."
It would exceedingly conduce to the promotion of this spirit, were we frequently to recollect our own former ignorance and slowness to apprehend the "truth as it is in Jesus;" and the patience we have ourselves experienced, especially from "our Master in heaven." We should also consider, that the best and most permanent impressions are often the most gradual; and he who advances to perfection, goes on from strength to strength. Let us not be unduly discouraged, because of our _present_ ignorance and darkness of mind: but pursuing our inquiries with a humble and teachable disposition, we may hope by copious supplies from the Source of wisdom, to increase our knowledge, and enlarge our capacities.
It appears rather surprising, that instead of questioning the pretentions of Christ, this woman did not at once solicit a fulfilment of his promise, and "draw water from the wells of salvation;" but her method of proceeding is ill.u.s.trative of a very common case. Religious inquirers are full of doubts and prejudices; for though Jesus invites them to partic.i.p.ate the blessings he so liberally dispenses, they imagine, _falsely_ imagine, that some previous qualification is requisite to justify their approach. "Can such a sinner be saved? Am I _indeed_ invited--after all my sins and broken vows? I know not whether I shall be accepted, for what claim have I upon his mercy?"
Yet the Saviour still invites--still promises--still encourages--still instructs--and will not let the weakest inquirer go, but guides his feet into the way of peace.
"Whosoever," said he to the woman, "whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." The allusion is unquestionably to that principle in the heart which is of divine implantation, and which however various its names, and diversified its operations, is uniform in its nature and origin. Sometimes it is represented by the cause, and sometimes the effect. It is the "_Spirit_ given to them that ask him," with regard to agency; it is _grace_, in point of character; and it is holiness or practical religion, in reference to its outward influence. Jesus Christ beautifully describes this principle in his metaphorical addresses to the woman of Samaria, by an allusion to the thirst which the water of life a.s.suages, the inexhaustible consolation it imparts, as a "_well_ of water;" and the perpetual and perfect blessedness with which it is connected, as "springing up into everlasting life."
_Thirst_ is one of the most powerful propensities of human nature, and is therefore adapted to represent the intensity of that desire with which mankind seek the wealth, the honours, and the pleasures of the world: and though "he that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase;" the appet.i.te is still insatiable, and the pursuit continued. When under the influence of violent thirst, it is not unusual for persons to avail themselves of the first supply, however unwholesome, and eagerly to drink even of a filthy stream; with similar impatience and satisfaction, the "carnal mind" indulges in its sensualities, seizing forbidden, and contented with polluting joys. But the grace of G.o.d in the heart is distinguished for its purifying influence: it cleanses the spirit from guilt--sanctifies it by the "washing of regeneration," and imparts a new desire, a heavenly thirst, a holy ardour for spiritual communications; so that "as the hart pants after the water-brooks, so panteth the soul after G.o.d."
This woman had a considerable distance to go in order to procure the water with which it was needful to supply the necessities of her household; and when arrived at the spot, it was a laborious service to draw from the well, and return laden into the city. Our Saviour intimates, on the contrary, the ease with which his divine blessings were attainable, as well as their unfailing abundance. There is imparted to every applicant a fund of peace, in consequence of which "a good man is satisfied from himself." Religion furnishes consolations of a nature precisely _adapted_ to our necessities as fallen and miserable creatures; and it affords them in circ.u.mstances, when it is obvious that no other resource remains. The supplies of this world resemble the casual streamlets of winter, cold, and soon exhausted, or lost in evaporation beneath the returning beam of spring: but amidst the vicissitudes of life, and in the hour of dissolution, religion has consolations which never fail. The river of a Christian's consolation runs throughout the wilderness of time, nor stays in its course till it expands into the boundless and fathomless ocean of eternal blessedness.
At length, the woman in question is induced to make the request which we wonder she did not at first present; though still she misapprehends the meaning of her divine Teacher, however plain his sentiment may now appear to us; in consequence of which, he condescended to adopt another mode of conveying instruction to her mind. He had excited her attention, he now proceeds to address her conscience.
We must not overlook the circ.u.mstance that Christ was "wearied with his journey;" but he was not wearied with his _work_--well doing. If he had now remained silent, it would not have been wonderful; or if, intending to disclose his character to this woman, and by her means to the Samaritans, he had smitten her conscience, removed her prejudices, enlightened her mind, and won her affections, as we know he could have done, _in a moment_--as when he said to Matthew, "Follow me," and immediately "he left all"--or as when he spake from the clouds with irresistible effect to Saul;--we should not have been astonished that he spared his words, while we must have admired the mighty operation of his grace. But lo! he entered into a long conversation, though in a weary hour, and took the utmost pains to teach her. We have here an example for our imitation. Ought not _we_ to be _patient_ and _laborious_? Ought not _we_ to recollect the value of the soul, and strive "in season and out of season" to win it, knowing "he that converteth the sinner from the error of his way shall save a soul from death, and shall hide a mult.i.tude of sins?" "The servant of the Lord must not _strive_," nor despond; lest consulting his own advantage, he prejudice the divine service; but he must forget his infirmities, and pursue his work.
To the request, "Sir, give me this water," Jesus does not appear to have returned any direct answer, but said, "Go, call thy husband, and come hither." The reply _was_, in one view, direct, and he began _instantly to_ communicate the "living water;" for the discourse upon which he entered, though at a superficial glance it may appear foreign to the immediate purpose of her request, and might seem to point her to a different subject, was really intended to produce deep and salutary convictions of sin, and such as were requisite in order to her reception of the _living water_ of spiritual consolation. Nothing in reality could display both the _wisdom_ and _goodness_ of the great Teacher in a more striking manner, than this proceeding. In effect, he takes her by the hand, conducts her through the narrow path of conviction and penetential acknowledgment, to that fountain which has supplied millions, and is still inexhaustible; and by whatever mysterious methods he brings his people to himself and to their final rest, it will ultimately be found the _right_ way to the city of habitation. As the woman did not comprehend his metaphorical language, he determined to disclose his prophetic character. "Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly." By divine inspiration, an ordinary prophet might be supposed to have been made acquainted with the woman's character and domestic circ.u.mstances; but we must contemplate the Saviour on this occasion as supporting his claim to a higher distinction, such as none of them could possess. It is a solemn consideration that we are perpetually inspected by those "eyes which are upon the ways of man," and by _him_ who seeth all his goings, his most retired moments, most secret sins, most private affairs, and most latent thoughts. Even though we should not live in that excess of sensuality which existed in this case, how important is the apostolic entreaty, to "abstain from fleshly l.u.s.ts;"
and how just the a.s.surance, "they war against the soul!"
At length the woman's eyes were opened; she had a glimpse of the glory of her divine Instructer through the influence of that grace which is effectual in its operations, and imparts those perceptions which cannot be otherwise possessed. Happy for us if we have been led to discern the exalted character and excellencies of the Son of G.o.d! "Sir," said she, "I perceive that thou art a prophet;" and availing herself of the present favourable opportunity, she proposes a question much and violently agitated between the Jews and Samaritans. When the pa.s.sions are inflamed by controversial discussion, how apt are we to be mislead by the opinions of men rather than guided by the oppointments of G.o.d; and how frequently convenience, instead of conscience, dictates the conduct of religious professors! The Samaritan woman pleads the authority of the fathers for worshipping at mount Gerizzim rather than repairing to Jerusalem. This has frequently proved a source of error; and the history of mankind will furnish ample evidence, that in departing from Scripture, the only "sure word of prophecy," we shall inevitably wander into an endless labyrinth of mistake, and be lost amidst the intricacies of delusion.
Our Lord intimates the improper proceedings of the Samaritans in consequence of being thus misled by prejudice and by the example of others, and shows that Jerusalem was certainly the ancient place of appointed worship, and the Jews the depositaries of celestial wisdom. From that ill.u.s.trious people issued the word of the Lord which contained the doctrine of salvation, which descended like the dew from heaven, and was calculated to diffuse spiritual fertility through the earth, and impart universal joy. "Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship, for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in truth: for the Father seeketh such to worship him.
G.o.d is a spirit: and they that worship him must worship him in spirit and in truth." In this pa.s.sage Jesus points out the superior nature of the worship which was now required, and which he was about to introduce to the world. In the former controversy the Jews were certainly right; but the designs of mercy being now accomplished in the mission of the Son of G.o.d, and the "fulness of time being come," it was determined to spread the blessings of the "everlasting Gospel" to the widest possible extent, and to render, in honour of the mediation of Christ, the whole earth an universal temple, in which the sacrifice of humble and contrite hearts should be always acceptable.
Two great effects were produced by the introduction of the Christian dispensation. The one respected the _mode of worship_. It was now no longer to be _ceremonial_, but _spiritual_; it was no longer to be conducted in _types_ and _shadows_, but in _truth_. In compa.s.sion to human infirmity, numerous ceremonies were originally appointed, to impress awe, and to fill the mind of man with a sense of the majesty of G.o.d. The conceptions of a fallen creature being too grovelling at first to comprehend the invisible realities of religion, a system of service was admitted which tended to produce general impressions by an appeal to the external senses, and thus slowly to insinuate sublimer facts, and prepare for more n.o.ble manifestations; but when "the Lord came to his temple," and made "the place of his feet glorious," darkness vanished, truth shone with effulgent brightness, and simplicity rose to the dominion which ceremony and complexity had a.s.sumed: at his presence the new creation smiled, and the Lord of the universe again descended to p.r.o.nounce upon another series of wonderful works, that "all was very good."