A Vindication of the Rights of Women - Chapter 7

When was my last (and first) Junto post? I don't want to look.....hmmmm.....how'd that happen? Well, I didn't forget about it....I just, uh, put if off. :-)

So in order to be able to write this post, I decided to skip ahead in the book to the more "practical" chapters towards the end. I'll go back to the beginning after that. I found out that Mary Wallstonecroft isn't the easiest to understand, (grin) so I thought that if I go ahead to the less philosophical chapters, I'll get used to her style of writing. I know that's breaking all the book-reading rules, which I usually slavishly follow, but I think this is an ok exception. :D

I'll probably break this chapter - on modesty - up into 2 parts because after merely reading several pages into it, I already found a lot to talk about.

I disagree with Wollstonecraft's respective definitions of modesty and humility: Humility, she says, is "a kind of self-abasement," something weak; Modesty is "that soberness of mind which teaches a man not to think more highly of himself than he ought to think." The thing is, we as Christians should, in a sense, recognize our sinfullness, and dwell on Christ's righteousness. We ought to have a degree of self-abasement so that we can appreciate what
Christ has done for us.

One of the most interesting arguments she makes is that modesty comes hand in hand with mental cultivation. The more educated you are, the more modest you will be. This is because those whose minds are taught to think rationally will therefore resist the irrationality of pride. But the Bible doesn't command just the intelligent Christians to be modest. Modesty is a moral virtue, not a mental virtue. It doesn't take great wisdom (in the worldy sense) to be modest. It takes a desire to be more like Christ.

So that's it for now. I'll really try to get a Junto post out each week from now on. :-)

The chief end of woman

Let me, young women, conjure you at the outset of life to consider the great end and purpose for which, as regards yourselves, your great Creator placed you in this world. Do not think too highly of yourselves, for you are sinners as well as others, and need, and may obtain, the salvation that is in Jesus Christ, and along with it, eternal glory. Do not think too basely of yourselves, for you are immortal creatures, and may inherit everlasting life. Rise to the true dignity of your nature by rising into the region of true religion. Do not consume your life in pursuits, innocent it may be, but frivolous and unworthy of your powers, your destiny, and your duty! With a clear and right understanding of your mission as regards this world, connect as clear a perception of your mission as regards the world to come. Behold an existence opening before you, which you may fill with the sanctity, bliss, and honor of a Christian, as well as with all the virtues of a woman. Withdraw your heart from vanity—and consecrate it to piety. Give the morning of your day to God, and then whether it be long or short, whether it be passed in wedded or in single life, whether it be bright with the sun of prosperity, or dark with the clouds, and stormy with the winds, of adversity; if it shall close suddenly by one of those visitations to which your sex is peculiarly exposed; or if it shall include a long and gloomy evening, it shall usher in for your happy spirit, delivered from the burden of the flesh—that cloudless and eternal morning to which there shall be no night. Then shall it be found that the chief end of woman, as well as man, was to glorify God and enjoy him forever!

(Taken from the chapter, "Early Piety" in Female Piety by John Angell James)

Another Spirit

If godly men are of another spirit, and this is their commendation; why then should any account it be a dishonor to be singular from the world? Singularity is cast upon God's servants as their disgrace, but certainly it is their glory. They are singular and their ways are singular, it is true, and they avow it, they rejoice in it, and bless God for it. It is impossible but that it should be so for they are of another spirit, a peculiar people, separated from the world, set apart for God. Their separation is a wonderful separation, Exodus 33:16: "So shall we be separated," says Moses, "I and Thy people, from all the people that are on the face of the earth." The word is, in the original, "We shall be wonderfully separated." No marvel then, though their singularity be such as the world, who knows not their principles, wonders at it. Their ways are different from other men, aye; that is true indeed, who can think otherwise? Their principles, their estates, their dignities, and their hopes are raised higher than other men's. Would Saul have been offended if his former acquaintance had complained, "Oh, now, Saul, he minds other things, goes on in other ways, lives after another fashion than we do"? Aye, that is true indeed, for his condition is altered; his estate is raised higher than yours. He has another spirit.

To complain that God's servants are singular from others is as if you should complain that pearls are more glistening than dirt and gravel. Their way, their lives, are singular. Why, how would you have them live? Would you have them live according to the common course of the world? They cannot, for they have not received the spirit of the world, but another spirit.

(Taken from pp. 81-82 in The Excellency of a Gracious Spirit, by Jeremiah Burroughs)

Harvey Newcomb on Conversation

Make your influence felt in every circle in which you move, by directing conversation towards profitable subjects. The ability to converse is a talent put into our hands to cultivate for the glory of God; and we shall be called to account for the manner in which we improve it. To be able to converse well upon important subjects is an attainment worthy of great effort. And to give a right direction to the conversation of any circle in which we move, requires some skill, along with a spiritual and prayerful frame of mind. It is well, before going into company, to seek the aid of the Holy Spirit, that our social fellowship may be profitable both to ourselves and others. And, by imitating the example of the Savior, we may improve circumstances and occasions, to direct the conversation in which we engage towards profitable subjects. Endeavor, by your own conversation, to give the lie to the sentiment that ladies cannot be interested in anything but frivolous chit-chat.

(The Young Lady's Guide, pp. 244-245)

Love one another

There is an infinite difference and disproportion between God and man; yet He came over all that two love man. What difficulty should I have, then, to place my affection on my equal at worst, and often better? There cannot be any proportionable distance between the highest and lowest, between the richest and poorest, between the most wise and the most ignorant, between the most gracious and most ungodly, as there is between the infinite God and a finite angel. Should, then, the mutual infirmities and failings of Christians be an insuperable and impassible gulf, as between heaven and hell, that none can pass over by a bridge of love to either? If God so loved us, should not we love one another (1 John 4:11)? And besides, when I consider that God has not only loved me but my brethren, who were worthy of hatred, with an everlasting love, and passed over all that was in them, and has 'spread his skirt over their nakedness, and made it a time of love', which was a time of loathing; how can I withhold my affection where God has bestowed His? Are they not infinitely more unworthy of His than mine? Since infinite wrongs have not changed His, shall poor, petty, and light offenses, hinder mine? That my love concenter with God's on the same persons, is it not enough?

(pp. 30-31 in Christian Love, by Hugh Binning)

Amazing Grace

Many Christians today would say that the Puritans had some pretty strange views/practices. One of the most famous would obviously be that of refusing to celebrate Christmas, Easter, etc. But it wasn't because they were dry people who believed having fun was sinful. One of the real reasons was because they didn't want to join the Catholics - or Papists as they called them - in celebrating holidays which had become so much like the Roman Church: a showy, hollow religion which stood for only the shells of the glorious doctrines of the Bible. The ghastly burnings of their ancestors at the stake were still fresh in their memories.

But there was another reason. Why take one Sunday out of the year to remember Christ's rising from the dead when you ought to be mindful of it every day? In the New Testament, they didn't refer to the first day of the week as Sunday, but the Lord's Day - named because that was the day on which the resurrection took place. For the early church, every Sunday was an Easter Sunday! Think of it this way - we all hear about those little "holidays" that organizations create, one of them being Family Day. Well, isn't it ridiculous to set one day out of the year to "celebrate" being a family when you ought to be thankful for it every day? Lame.

This morning my pastor obviously preached on the Resurrection. In his sermon, he stressed the need for Christians to understand what it is that Christ did for us. Yes, we all know that He died on the cross, but there's more to it than that! Before He came to earth, Christ lived in unimaginable glory in Heaven. When Moses left Mount Sinai to go back to the Israelites, his face shone so brightly from being exposed to God's glory that he had to cover it. People can't bear to look at the reflection of God's glory! The God of unimaginable holiness came to the people of unimaginable vileness. We are so depraved, we try to convince ourselves and others that this God doesn't exist - we can't bear the thought of a righteous God. People killed God's prophets whom He sent to them. People, in their natural state, with all their hearts, hate God. And He descended from His glory to live with us for 33 years. "Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men." (Philippians 2:6-7)

And while He lived here, how did we treat Him? The same way the Jews did His prophets. We killed Him. Back in the Middle Ages, the biggest reason why the Catholics persecuted the Jews was because they believed they killed our Lord. Some blame the Romans. But the truth is, we Christians are responsible. Why did He die? To take our sins upon Himself. It's for our sake that He died. Each time we sin, we might as well have hammered a nail into His hand or foot. Christ came to save His murderers! And He came because He loves us!

He came because we in our wretchedness could never save ourselves. No matter how hard we try, we'll never get it right. Even if we did manage to get by without ever sinning in our lifetimes, we would still have Adam's guilt upon us. We are utterly helpless. Jonathan Edwards illustrated this by saying that its like we're hanging by a spider's web over hell. There's nothing we can do. But that's what's so magnificent about Christ's work! The God of all the universe came here to take our filthy sins upon Himself so that we wouldn't have to do it ourselves! And if we repent of our sins, and have faith that Christ took them upon Himself, this salvation is ours. That's the pure, simple gospel!

As Christians, we ought to live every day of our lives in the remembrance of this. The Puritans had a point. We shouldn't forget about this until Easter shows up, and spend 1 in 365 days being thankful for what Christ has done. The Bible commands us to grow in grace, and we can't do that if we're too distracted to work at it. Reflecting on our salvation will make us thankful to God, and that thankfulness will quickly turn into a consuming desire to be more like the glorious God who accomplished all this for us.

Soli Deo Gloria

J.R. Miller on prayer

Those who learn to pray in this way, communing with Christ continually, are sure of rich blessing in their life. Prayer makes us stronger. It brings the divine life down into our heart. It shelters us amid temptation. It keeps us near the heart of Christ in time of sorrow or danger. It transforms us into the beauty of the Master. Prayer brings heaven close about us, into our heart. Prayer keeps us close to Christ; one who prays daily, and continues instant in prayer, will never drift far from Him. It is when we begin to omit prayer that we begin to omit Christ.

(Young People's Problems, pp. 76-77, emphasis mine)

Princess Elizabeth of the Palatinate - Part 3

Penn then proceeded up the Rhine in his travels until he came to the Palatinate. There he tried to see the Elector of the Palatinate, the brother to Elizabeth. The Elector, too, had taken his stand for religious freedom, and had given an asylum to those of other faiths. When the Quaker Ames was compelled to flee from Neugier, the elector gave him an asylum. Indeed, Elizabeth had first learned to know about the Quakers from Ames, when at her brother's court in 1659. But Penn failed to meet the Elector.

After his return from England he again visited Princess Elizabeth at her home at Herford. He was again gladly received, and held meetings as before. But he now found there the Count of Dohna, one of the prominent nobles of the Brandenburg house. Dohna and he had soon got into a debate about the nature of Christianity and of conversion. They finally, however, agreed that self-denial was necessary. Penn then gave an account of his withdrawal from the world, when he became a Quaker. Dohna then attacked the peculiar custom of the Quakers in never lifting their hats, no, not even to kings. Penn tried to show him that such an act was "a weed of degeneracy, a mere fleshly honor," that it often covered insincerity, and that the hat should be lifted to no one but to God alone, when taken off in God's house. But Penn, notwithstanding the debate, held his services before the princess, and when he left, they invoked blessings on each other. After his departure she still continued to correspond with him. Her letters reveal her beautiful piety. She said: "My house and my heart are always open to those who love God." This correspondence between Penn and her was only broken by her death in 1680. Penn was greatly affected by it. He had a true regard for her. And two years after her death, when he published his second edition of his book, "No Cross, No Crown" (which he had written when imprisoned in the tower of London), he perpetuated her memory by inserting her name there among the ancient and modern benefactors of mankind. He thus closes his eulogy on her: "She lived her single life till about 60 years of age, and then departed at her own house at Herwarden (Herford) as much lamented as she had lived - beloved by her people, to whose real worth I do with religious gratitude dedicate this memorial." This eulogy was written in the same year in which he sailed for America to administer his affairs here: so that it is evident that his first meeting with her was coincident with his first interest in America, and his last remarks about her were coincident with his going there. His relations to her were coincident with his relations to America, and prepared him to show special interest as he did later in our German Reformed forefathers who came to Pennsylvania in the eighteenth century. He felt he was returning a debt of gratitude to her by allowing her Church to be founded here. Our German Reformed Church here may be thus said to be a lasting memorial to Princess Elizabeth.

Penn visited her, hoping to make her a convert to the Quaker religion, but she ever remained an adherent to the Reformed faith of her childhood, although the inhabitants of her land were Lutherans. Her pietism offset the dangerous tendency of Descartes' philosophy toward rationalism. During her later years she still continued in correspondence with the leading thinkers of her age, such as Malebranche and Leibnitz. She seems to have exerted a remarkable influence in the progress of human thought. We have seen how Descartes' association with her and her family aided him to gain his influence in the world. Now again it was she who introduced Leibnitz to Malebranche's book in which he ventilates his views of correspondences, and tries to prove that his philosophy was in harmony with Christianity. Leibintz carried this one step farther in his views of pre-existent harmony. She was always busy in aiding literature and science. She enriched the library of her abbey with many books. Her last days, however, were saddened as she saw her family was dying out, and there was danger of a Romish prince becoming ruler of the Palatinate. She died at Herford, February 11, 1680, aged sixty-two years. She was buried in the choir of the cathedral church at Herford, where the following epitaph is over her:

She bore a mind so truly royal, that amid the reverses of fortune it seemed unconquered. But her constancy and greatness of soul, by her singular prudence int the conduct of life, by her uncommon attainments in knowledge, by learning far above her sex, by the respect of kings and the friendship of the illustrious, by the correspondence and admiring tributes of the learned, by the united regard and applause of the whole Christian world, but chiefly by her own admirable virtue, she attached undying honor to her name.

THE END

Religious Zeal

Religious zeal should in every case be the offspring of personal piety. Without this there can be no intelligent, well-sustained, or very efficient effort. Something no doubt may be accomplished without it. God may make use of labors which were not directed to his glory. But it is only the truly pious mind that can understand the object of religious zeal, be actuated by right motives, and be likely long to continue the work, or to bring down the blessing of God upon what is done. Your own heart must be right with God or you will know little about the way of making others so. Example must support exhortation, or the latter will have little effect. Much of the effort of the present day is sadly lacking in devout seriousness, spiritual earnestness, and holy solemnity. It is a bustling, prayerless, unsanctified activity. There is, in too many, a frivolity about it that looks as if those who are engaged in it know not, or forget, that they are doing the work of the Lord—all is so light and trifling that it is evident in this case zeal is only another species of amusement. The zeal that is likely to be continuous, to honor God, to do good to our fellow-creatures, is that which is cherished in the closet of devotion, fed by the oil of Scripture, and fanned by the breath of prayer. There is upon the minds of those who manifest it that awe which warns them how they touch a holy thing.

Scriptural knowledge is essential to well-directed efforts to do good. I now more particularly refer to a knowledge of the object to be accomplished, and of the means of accomplishing it. A young person anxious to do spiritual good should well understand three great principles in religion—the ruin of human nature by sin, its redemption by Christ, and its regeneration by the Spirit—and should consider that all efforts of zeal must be directed to the accomplishment of the two latter. To fit her for this work, she should study well the Word of God, read some of the many treatises on the subject of religion with which the press teems, and make herself acquainted with some of the best tracts and books for putting into the handy of those who become anxious about religion.

An intense and longing desire to be useful must lie at the bottom of all her efforts. It is not a mere love of activity, a taste for social union and occupation, a desire for power and influence over others, an ambition for distinction, which are the impulsive causes of religious activity; but a tender pity for the immortal souls of our fellow-creatures, and an earnest solicitude for their salvation, coupled with an enlightened and fervent zeal for the glory of God. It is that piety which melted the heart of David when he said, "Rivers of waters run down my eyes because they keep not your law;" which agitated the soul of Paul, when amid the splendors of Athenian architecture and sculpture, he was insensible to all the magnificence that surrounded him, in consequence of the sin with which it was associated, and felt his spirit moved within him at seeing the city "wholly given to idolatry;" and which, indeed, is taught in the first three petitions of our Lord's prayer—"Hallowed be your name, your kingdom come, your will be done on earth, as it is in heaven."

(taken from the chapter entitled "Christian Zeal" in Female Piety by John Angell James)

Helps to Godliness

Question: But what shall we do, that we may be godly?

Answer: I shall briefly lay down some rules or helps to godliness.

1. Be diligent in the use of all MEANS that may promote godliness. "Strive to enter in at the strait gate" (Luke 13:24). What is purpose, without pursuit? When you have made your estimate of godliness, pursue those means which are most expedient for obtaining it.

2. Take heed of the WORLD. It is hard for a clod of dust—to become a star. "Love not the world" (1 John 2:15). Many would like to be godly—but the honors and profits of the world divert them. Where the world fills both head and heart—there is no room for Christ. He whose mind is rooted in the earth, is likely enough to deride godliness. When our Savior was preaching against sin, "the Pharisees, who were covetous, derided him" (Luke 16:14). The world eats the heart out of godliness, as the ivy eats the heart out of the oak. The world kills with her golden darts!

3. Accustom yourselves to holy THOUGHTS. Serious meditation represents everything in its true color. It shows the evil of sin, and the luster of grace. By holy thoughts, the head grows clearer and the heart better: "I thought on my ways, and turned my feet unto your testimonies" (Psalm 119:59). If men would step aside a little out of the noise and hurry of business, and spend only half-an-hour every day thinking about their souls and eternity, it would produce a wonderful alteration in them!

4. Watch your HEARTS. This was Christ's watchword to his disciples: "Watch, therefore" (Matt. 24:42). The heart will incline us to sin, before we are aware. A subtle heart needs a watchful eye. Watch your thoughts, your affections. The heart has a thousand doors to run out from. Oh, keep close watch on your souls! Stand continually on your watch-towers (Hab. 2:1). When you have prayed against sin, watch against temptation. Most wickedness in the world is committed for lack of watchfulness. Watchfulness maintains godliness. It is the edging which keeps piety from fraying.

5. Make spending your TIME a matter of conscience. "Redeeming the time" (Eph. 5:16). Many people fool away their time, some in idle visits, others in recreations and pleasures which secretly bewitch the heart and take it away from better things. What are our golden hours for—but to attend to our souls? Time misspent is not time lived—but time lost! Time is a precious commodity. A piece of wax in itself is not worth much—but when it is affixed to the label of a will and conveys an estate, it is of great value. Thus, time simply in itself is not so considerable—but as salvation is to be worked out in it, and a conveyance of heaven depends on using it well—it is of infinite concern!

6. Think of your SHORT STAY in the world. "We are here for only a moment, visitors and strangers in the land as our ancestors were before us. Our days on earth are like a shadow, gone so soon without a trace!" (1 Chron. 29:15). There is only a span between the cradle and the grave. Solomon says there is a time to be born and a time to die (Eccles. 3:2)—but mentions no time of living—as if that were so short it was not worth naming! Time, when it has once gone, cannot be recalled. "My life passes more swiftly than a runner. It flees away, filled with tragedy. It disappears like a swift boat, like an eagle that swoops down on its prey." Job 9:25-26. This Scripture compares time to a flying eagle. Yet time differs from the eagle in this: the eagle flies forward and then back again--but time has wings only to fly forward --it never returns! "Time flies irrevocably."

The serious thoughts of our short stay here would be a great means of promoting godliness. What if death should come before we are ready? What if our life should breathe out before God's Spirit has breathed in? Whoever considers how flitting and winged his life is—will hasten his repentance!

7. Make this maxim your own—that godliness is the purpose of your creation. God never sent men into the world only to eat and drink and put on fine clothes—but that they might "Serve him in holiness and righteousness" (Luke 1:74,75). God made the world only as a dressing room—to dress our souls in. He sent us here on the grand errand of godliness. Should nothing but the body (the brutish part) be looked after, this would be basely to degenerate, yes, to invert and frustrate the very purpose of our being!

8. Be often among the godly. They are the salt of the earth—and will help to season you. Their counsel may direct you; their prayers may enliven you. Such holy sparks may be thrown into your breasts as may kindle devotion in you. It is good to be among the saints, to learn the trade of godliness: "He who walks with wise men shall be wise" (Proverbs 13:20).

(Thomas Watson, The Godly Man's Picture)