HISTORY OF DEBORAH. 225 impel Jael to such a deed of bor- Her conduct, we know, Deboran in terms of the obliges us to conclude, the wer to disclose. The story, which the ve of his conduct, Ignorant without one, of so many thousands, fort his fight, seeking refuge from h tents of an allied power, Heber the By looking back to the book of we find that Hobab, the son of father-in-law of Moses, had l to attend the camp of Isra the wilderness, and had bee brother-in-law, to cast upon a solemn assurance Canaan, he, and his f share in the fruits c the land promised t accounts for our fi tance of time, i the invasion of of Canaan, w "There wa and the h the conf Kenite Tarticulars ir J we in om and n, but to re.ess and integrity. of his own rectitude, e obligation of clearing up cting meddler, who may think o account; and who has neither a pacity to judge of his motives. And nold from our Maker that decent respect so cheerfully pay to a fallible, imperfect felCreature? Shall we refuse to take the God of truth pect. his word? Shall we think it much if in some cashe exact belief, without his vouchsafing to assign a wife fu' reason Why dost thou strive against him? He giv eth not account of any of his matters," Job xxxiii. 13. Our sacred bard has sublimely expressed this noble sen timent, drawn from the volume of inspiration. Considering the divine providence under the image of a vast sealed up book, chained to the eternal throne, containing the character, the revolutions, the destina tion of angels and men, but closed to the inspection of every created eye. We observe, III. That it is doing the grossest injustice to the wise and righteous Governor of the world, to suppose him in every point approving the person, or the conduct by which he carries on his great designs. Cyrus and Nebuchadnezzar are styled the servants of God, HISTORY OF DEBORAH. 225 w, all that sovereign power could com ng hope could promise. Of the el Jael to such a deed of hor es us to conclude, y, which the borah in terms of the Her conduct, we know, . The Juct. e knew him not, and the other openly e are not therefore to ac ardor of a female Israelitish bard, the merited applause of the God of mer ruth. I can easily conceive the person, whom onal partiality, resentment or gratitude would celebrate in strains of admiration, to be regarded with abhorrence by the Father of mercies, the avenger of falsehood, the refuge of the miserable. And while Israelitish Deborah, in the heat of her zeal, makes the eulogium of a woman so unlike herself, and styles Jael, the wife of Heber, who murdered her sleeping guest," blessed above women, why may not a christian Dorcas, a woman of mercy and humanity, a woman full of good works, and alms deeds," under the mild and gentle influence of that religion which she believes, feels and practises, reprobate the cruel and perfidious act, and its author, in terms of the severest indignation? Indeed, the conduct of Jael, considered by itself, is a horrid complication of all that is base and detestable in human nature; an infamous violation of sacred truth; a daring infringement of the law of nature and nations; a flagrant breach of the laws of hospitality, which the most savage natures and nations have respected as sacred; the vilest d‹ gradation of her charcter as a woman; the most barbarous exhibition of a little mind, enjoying the triumph over unsuspecting credulity, and defenceless misery. 1 ways of Providence? And which is the greater pride and presumption, that which is forever" charging God foolishly," or that which sets itself up, as the bold interpreter and assistant of eternal wisdom and justice? Observe II. An obvious reason, why these difficulties are permitted in the frame of nature, the conduct of Providence, and the revelation of the grace of God. It is, to form us to submission, to exercise our patience, to fix our attention, to whet our industry, to repress our boldness, to increase and confirm our confidence in God. It is a mark of respect to superior wisdom and virtue, not always to require an explanation, but to repose implicit trust in known goodness and integrity. A wise man in the consciousness of his own rectitude, disdains to acknowledge the obligation of clearing up his conduct to every pratting meddler, who may think proper to call him to account; and who has neither a right, nor a capacity to judge of his motives. And shall we withhold from our Maker that decent respect which we so cheerfully pay to a fallible, imperfect fellow creature? Shall we refuse to take the God of truth upon his word? Shall we think it much if in some cases he exact belief, without his vouchsafing to assign a reason?" Why dost thou strive against him? He giv eth not account of any of his matters," Job xxxiii. 13. Our sacred bard has sublimely expressed this noble sen timent, drawn from the volume of inspiration. Considering the divine providence under the image of a vast sealed up book, chained to the eternal throne, containing the character, the revolutions, the destina tion of angels and men, but closed to the inspection of every created eye. We observe, III. That it is doing the grossest injustice to the wise and righteous Governor of the world, to suppose him in every point approving the person, or the conduct by which he carries on his great designs. Cyrus and Nebuchadnezzar are styled the servants of God, though the one knew him not, and the other openly defied him. The rod which he condescendeth to use, for the chastisement of disobedient and gainsaying children, when their reformation is accomplished, he often breaks and dashes on the ground. Every instrument he employs must necessarily partake of human imperfection; but it follows not that he is pleased with imperfection. The devices of Satan himself shall in the issue redound to the glory of God, as" the wrath of man must praise him;" but that wrath is hateful to his nature, and those devices his wisdom counteracts, and his justice condemns. We are not therefore to mistake the patriotic ardor of a female Israelitish bard, for the calm, the merited applause of the God of mercy and truth. I can easily conceive the person, whom national partiality, resentment or gratitude would celebrate in strains of admiration, to be regarded with abhorrence by the Father of mercies, the avenger of falsehood, the refuge of the miserable. And while Israelitish Deborah, in the heat of her zeal, makes the eulogium of a woman so unlike herself, and styles Jael, the wife of Heber, who murdered her sleeping guest," blessed above women, why may not a christian Dorcas, a woman of mercy and humanity, "a woman full of good works, and alms deeds," under the mild and gentle influence of that religion which she believes, feels and practises, reprobate the cruel and perfidious act, and its author, in terms of the severest indignation? Indeed, the conduct of Jael, considered by itself, is a horrid complication of all that is base and detestable in human nature; an infamous violation of sacred truth; a daring infringement of the law of nature and nations; a flagrant breach of the laws of hospitality, which the most savage natures and nations have respected as sacred; the vilest de gradation of her charcter as a woman; the most barbarous exhibition of a little mind, enjoying the triumph over unsuspecting credulity, and defenceless misery. "Cursed be her anger, for it was fierce, and her wrath for it was cruel." Observe IV. Into what dreadful extremes we impetuously rush, when the radical principles of our nature are once subdued. Time must have been, that the idea of shedding the blood of another, would have chilled the blood in Jael's veins. What must it have cost her, to overcome the timidity, the tenderness, the compassion of her sex! But being overcome, lo, each gentle, feminine passion is lulled asleep; and frantic zeal, or demoniac revenge alone is awake. Ah me, what beast of prey so savage and unrelenting, as a human being destitute of pity! Ah me, how easily the best things degenerate into the worst! Of what importance is it, to guard against the first deviation from the simple and direct path! Who can promise for himself, that he shall stop, return, and regain the right road, when he pleases? Observe, V. That the rarity of the instances, the peculiarity of the situations, and the singularity of the spirit and conduct, apparent in the female characters here brought into public view, forbid, by more than a positive law, female interference in matters of business and of government. Believe me, my fair friends, it is not stripping you of your just importance, it is increas ing and securing it, to say, the shade is your native, your proper station: it is there you shine, it is there you are useful, it is there you are respectable. Your heart and your understanding assent to the truth of it. Is there a woman among you, who would not prefer in obscurity, the affection of her husband, the attachment and gratitude of her children, the estimation and respect of her friends, to all the public splendor of Deborah's magisterial power, and prophetic spirit; to all the blushing, empurpled honors of Jael's more than masculine resentment? It is not your want of talents, for government we dispute; it is the suitableness of go yernment to your talents, your natural dispositions, |