Female Scripture Biography Volume II Part 7

Another effect resulting from the introduction of the Christian age concerned the _variety and number of wors.h.i.+ppers_. The limitations which had hitherto prevailed in communicating truth to the world were to be superseded; for, though the commissioned apostles were to deliver their message "to the Jew _first_," they were expressly directed to convey it "_also_ to the Gentiles." How calculated is this precedure to allay animosities and unite hearts! and what a motive is here presented to us to dismiss every petulant and revengeful disposition from the Christian sanctuary, remembering that whether Jew or Gentile, rich or poor, bond or free, every one is accepted of G.o.d _only as he is a_ SPIRITUAL WORs.h.i.+PPER!

As "G.o.d is a spirit," witnessing our movements and acquainted with our thoughts at all times and in every place, we should often consecrate our moments to his service. In the hour of seclusion and retirement, as well as on public occasions and in religious a.s.semblies, it becomes us to direct our meditations to him by whom we are encircled. Let us contemplate G.o.d, and feel his awful presence. He is on heaven and on earth; his eyes behold us amidst the shades of midnight as well as in the brightest noon of day; he pervades all s.p.a.ce, is in all time, above all creatures, before all being, and through all eternity. "Canst thou by searching find out G.o.d? canst thou find out the Almighty unto perfection?"

At the period of this conversation at Jacob's well, a very general expectation of the speedy appearance of the Messiah was prevalent, and the woman was aware of the reference in the words, "The hour cometh, and _now is_, when the true wors.h.i.+ppers shall wors.h.i.+p the Father;" although at present "her eyes were holden," that she did not know him through the concealment of his mean attire and unstately solitariness. This, however, was wisely planned; and while it tended to cast contempt on worldly glory, it enabled him to become a fellow-sufferer with his people, and to cherish a holy familiarity with his disciples. Hence we find him not in palaces, but in cottages--on the highways of common resort--healing the sick at the pool of Bethesda, conversing with a poor woman at Jacob's well, and in other similar situations: and never shall we be worthy to bear his name till we imitate his conduct. "The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he." This was the point to which all his discourse was directed, this the revelation he intended from the first to disclose; but how wisely was it delayed! Such an a.s.sertion at the commencement of the conversation would have kindled animosity or excited ridicule; but that mind which was originally so prejudiced and so resentful, is brought to receive the most glorious and spiritual discovery. If we wonder at her ignorance, and lament her prejudices previously to this declaration, how much more criminal would she have _now_ been had she persisted in unbelief! Yet, alas, how often is Christ proclaimed, all his glories revealed, and all his truth exhibited, by the ministry of the Gospel, and nevertheless rejected!

Upon Christ's explanation of his true character, the Samaritan woman immediately left her water-pot, and went into the city, to announce her discoveries to the neighbourhood, and invite her fellow citizens to the Messiah. Glowing with zeal for others, she said, "Come, see a man which told me all things that ever I did: is not this the Christ?" And the historian records the success of her efforts; for "they went out of the city, and came unto him;" and "many of the Samaritans of that city believed on him." This induced them to solicit his continuance for some time amongst them, "and he abode there two days. And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world."

Grat.i.tude becomes us in reflecting upon that diversity of means which divine wisdom uses to promote the circulation of his truth, and "win souls to Christ." The greatest beings are at his control, and are sometimes commissioned to visit the "heirs of salvation"--"Bless the Lord, ye his _angels_, that excel in strength, _that do his commandments, hearkening unto the voice of his word_;" while on other occasions he employs the most unlikely agents, or the feeblest instrumentality, to "do his pleasure." He can from the very stones "raise up children unto Abraham," convert an infuriated persecutor into an "apostle of the Gentiles," or change a Samaritan into a Christian, an infidel Gentile into a child of Abraham by faith, and a woman coming casually to draw water for her household, into an instrument of dispensing the living streams of salvation to a peris.h.i.+ng vicinity.

The early part of the narrative before us, is sufficient to show, that however slow persons whom we have an opportunity of instructing in religious truth may seem in understanding, or however reluctant to obey it, we ought never either to despair of success, or be weary of repeating our instruction. "I charge thee," says Paul in addressing Timothy, "before G.o.d and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine."

Who can tell the favoured period? Who can calculate the extent of the benefit conferred when one sinner is "converted from the error of his ways?" And who would not rejoice at the thought of having his final hour cheered by the recollection of having been the means of letting in the light of an eternal day even upon an individual of the human race, who was once sitting in the darkness of spiritual delusion, and pining in the dungeon of guilt, and misery, and helplessness?

Many things in religion, which we at present misunderstand, may probably become intelligible in the course of future experience, and a great variety of interesting truths now unknown will certainly be revealed in another world. The woman of Samaria could not for a considerable time comprehend the metaphorical allusions of Christ; but when she had "found the Messiah," she was no longer at a loss to ascertain the signification of the stranger's a.s.surance, that he could have given her, had she requested it, "living water." The disclosure of one fact, ill.u.s.trated another, and in spiritual knowledge and attainment she went on doubtless with a rapidity proportioned to her extraordinary advantages.

With what deep interest, at every subsequent period of her life, would this woman recollect the conversation at Jacob's well! Never, surely, would she repair again to that spot, without presenting to her imagination the image of Jesus sitting there, like a weary traveller, asking for water to refresh his pilgrimage, incidentally adverting to topics of supreme importance, addressing her conscience, and gradually unveiling his character to her view--first as a prophet, then as the Messiah of the Jews, and the glory of the Gentiles! Never could she forget that wonderful morning--a morning which shone with such glory in the annals of her existence, and was destined to occupy a conspicuous place in the recollections of eternity! And it is our privilege, as well as duty, to remember the place of our spiritual birth, the instructer of our infant piety, the guide of our religious inquiries, and all "the way in which the Lord our G.o.d has led us in the wilderness." Experience will rivet our affections to every circ.u.mstance; life will derive a charm, in many of its future years, from such welcome reflections; and memory will not discard, amidst the ineffable joys of paradise, the well--the stranger--the converse--the whole scene of those first impressions, which ripened into religion and were the seeds of immortality.

In a sense more important than that in which the subject of this narrative originally employed the words, each reader may feel encouraged to address the Saviour, "Give me this water, that I thirst not." Holy prophets concur with the evangelical publishers of "glad tidings," in urging you to partake of the heavenly supply, which is dispensed with perfect freeness, and in undiminis.h.i.+ng abundance. "Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price."

The Woman Who Was a Sinner.

Chapter V.

Jesus and John contrasted--the former goes to dine at the House of a Pharisee--a notorious Woman introduces herself, and weeps at his Feet--Remarks on true Repentance and Faith, as exemplified in her Conduct--Surmises of Simon the Pharisee--the Answer of Jesus--the Woman a.s.sured of Forgiveness--Instructions deducible from the Parable.

There was a remarkable dissimilarity between Christ and his celebrated precursor. The latter was unbending in his manners, austere in his mode of living, and abrupt in his public discourses: in fact, John was distinguished by all those qualities of a great reformer, which fitted him for the service a.s.signed him by Providence; zealous, eloquent, intrepid, inconsiderate of himself, and resolutely exposing the vices of those around him, to whom he pointed out "a more excellent way." The wildness of the wilderness seemed to accord with the singularity of his character; and the rocky standing from which he might probably often address his auditors, was well adapted to the design of his preaching, and the mode of his appearance. His Divine Master gave ample testimony to his excellence--"What went ye out for to see? a prophet? Yea, I say unto you, and more than a prophet. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women, there has not arisen a greater than John the Baptist."

But the character of the "Son of man" differed in many respects from that of his forerunner. He was familiar, affable, and ready to a.s.sociate with others; he a.s.sumed no austerity of manners, and no reserve of behaviour.

The cast of his public preaching, too, was of a milder and more winning strain, suited to his character as the image of the G.o.d who is love, and adapted to the merciful nature of that dispensation which he came to introduce.

It was this diversity which excited the malignant revilings of the Jews, who said of John, "he hath a devil;" and of Christ, "Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners:" but the success of the means has fully justified the use of them, as the prescriptions of the physician are justified by the restoration of health to the diseased, and the mode adopted by the agriculturist in cultivating his soil is effectually vindicated by its fertility. G.o.d bestows upon his church a diversity of gifts, and upon men a variety of qualities, that different stations may be occupied to the best advantage, and his cause promoted in the most effectual manner. The formation of suitable instruments to accomplish his purposes, is one of those arrangements of Providence which we can never sufficiently admire. Whatever peculiarities exist, they are all made to concur to the same end, and are all regulated by the same influence: the "gifts" and the "operations" are diverse, but "it is the same G.o.d which worketh all in all."

Happily for mankind, there was a sense in which a part of the accusation preferred against Jesus Christ held true. He was indeed "a friend of publicans and sinners"--if he had not been, what would have been the situation of a Matthew, whom he called from the receipt of custom to "follow him;" or of a Zaccheus, whom he addressed in the sycamore tree, and to whose house he "that day" conveyed "salvation;" or of a Bartimeus, "blind and sitting by the highway-side, begging," whose eyes he opened, and to whose mind he imparted faith? If he had not been a "friend of publicans and sinners" the songs of descending spirits would never have charmed the shepherds of Bethlehem--a church would never have been formed on earth and ultimately taken to heaven--the mansions of eternity would never have been peopled by the children of transgression--the hymns of human grat.i.tude would never have mingled with the hallelujahs of the blessed--nor would the sacred writings have contained such a history as that before us of the penitent sinner.

It is introduced by an account of one of the Pharisees having solicited the company of Jesus to dinner, and of his having accepted his invitation.

The Pharisees were amongst his bitterest enemies, and yet here is one who courteously introduces him into his house. He might have been affected by his discourses or miracles; and it is pleasing to recollect, that divine grace is not limited in its operations to one community, cla.s.s, or age, but peoples the heavenly world by the redemption of sinners of every rank in life, every period of time, every degree of moral corruption, and every nation of the globe.

Our Saviour's visit to the Pharisee is related for the sake of the incident and discourse with which it was connected, and which are given in the following words: Behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering, said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors; the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head.

Thou gavest me no kiss; but this woman, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment. Wherefore I say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, "Thy faith hath saved thee: go in peace."

The woman is denominated a _sinner_, because incontinency was her trade and the means of her subsistence. Her character is branded with merited infamy, but her name is mercifully veiled. She was notorious in the city; and one would have imagined that as it could be no defamation to name her, the sacred historian need not have manifested any scrupulousness upon the point; nevertheless, as justice did not require it, and as it was the writer's purpose rather to record her penitence than to expose her crimes, she is mentioned only in general terms, as _a sinner, a woman in the city._

What compa.s.sionate mind can help deploring the immoralities of populous towns and crowded cities! What an ill.u.s.tration of human depravity does it afford, that wherever mankind resort in great mult.i.tudes, vice is proportionably varied in its nature, atrocious in its character, and barefaced in its practice--as if it were thought that the numbers who perpetrated wickedness, tended to conceal from the view of Omniscience individual delinquency! It is common to acquire boldness by a.s.sociation; and society, which ought rather to purify the mind, is often the means of its pollution. The facilities for secrecy in sin which exist in considerable places, the incalculable variety of forms in which temptation appears, the force of example operating upon an extensive scale, and enhanced by a thousand tributary streams that pour into the tide of transgression flowing down the streets, concur to involve the inhabitants of populous vicinities in circ.u.mstances of great moral danger. Apart from all persuasion or direct influence, the very sight of immoralities is liable to injure that delicate sensibility to wrong which it is of the utmost importance to preserve in a pure and uncontaminated state. The nicely polished mind is susceptible of the breath of impurity; and when it once becomes dim and obscure in its perceptions, it is difficult to restore it. Many have on this account withdrawn into retirement, supposing that they should be able to secure that leisure for devotional exercises which they have believed conducive to religious eminence. But they have forgotten that the human heart is sown with unholy principles, which will spring up in solitude as well as in society; that in avoiding dissipation, they are liable to be narrowed into selfishness; and that the honourable and heroic part which Christianity requires, is not to fly from difficulties, but, "in the grace that is in Christ Jesus," to contend with, and conquer them.

In the woman whose brief but instructive history is to be reviewed, we see indications of a "repentance that needeth not to be repented of." It is to be traced, in the first place, in the _posture_ she a.s.sumed, and the _tears_ she shed. When she found that Jesus was dining in the house of Simon, she went and "stood at his feet behind him weeping." She who had known no shame, but whose unblus.h.i.+ng impudence and obtrusive familiarities had so often scandalized the city, now avoids a look, shrinks even from respectful notice, and is overwhelmed with a consciousness of guilt.

This conduct bespeaks the most pungent and unaffected sorrow. Her sins present themselves in array before her mind, and she "abhors herself, and repents in dust and ashes." Though all around was festivity, her heart was sad--she wept as in secret; and those eloquent tears bespoke the Saviour's pity, in a manner more powerful than the most studied language could have done! Those tears were precious in his sight--that silence expressed the depth and sincerity of her grief--and he approved it!

With what pleasure must holy angels have contemplated from their radiant spheres this impressive scene; for "there is joy in the presence of the angels of G.o.d over one sinner that repenteth!" The gayeties of life, and the appearances of worldly grandeur, excite no satisfaction in them; they are not attracted by those tinsel shows and glittering nonent.i.ties which fill the circle of human vanity, and fire the ardent wishes of mankind; the most splendid t.i.tles, the most opulent condition, the most celebrated heroes, pa.s.s before them like shadows that haste away, unregretted and in quick succession; but they bend from their thrones of light to witness the sorrows of the meanest penitent, and listen to his secret moanings.

It is to be apprehended that many subst.i.tute an external reformation of manners for solid repentance towards G.o.d. They lay aside the filthy garments of gross immorality, and invest themselves in the decent attire of correct conduct; but the principle of genuine penitence consists in a just estimate of the perfections of that Being whom we have offended, and of the nature of sin, as violating those obligations which devolve on us as creatures. It is an humbling consideration, that G.o.d must perceive the guilt of sin with infinitely greater distinctness than is possible to the most self-examining penitent; and that their number and variety must be perfectly discerned by the eyes of his purity. We are apt to throw them together, as in a confused heap; and instead of realizing them in detail, to contemplate them only in the aggregate and ma.s.s, by which their individual atrocity is overlooked.

The true penitent views sin in connexion with his personal obligations, and the requirements of the divine law. The Being against whom he rebels, has, he knows, conferred upon him all the blessings of existence; and has, consequently, the most indisputable claim upon his entire obedience--an obedience, however, which, in his presumption and folly, he has refused to render.

It may be remarked, also of repentance, that it possesses a character of universality. Its regrets extend to every sin, without exception or excuse: it has no apologies to offer, and cannot hold the balance to measure with cold and calculating nicety, the respective demerits of the offences which have been committed, with a view to conciliate the mercy of heaven, or inst.i.tute a plea in mitigation of punishment. It is, besides, a deep and permanent impression, which is perpetually renewed by reflection, and by witnessing the transgressions of a degenerate world. What are "the sacrifices of G.o.d," but a "broken spirit?" verily, "a broken and a contrite heart, O G.o.d, thou wilt not despise."

We observe, in the next place, if not the _words_, certainly the very _spirit_ of confession in this once profligate but now penitent woman. It is impossible to imagine a finer or more complete specimen of self-debas.e.m.e.nt than that which she exhibited upon this occasion. How easily could she have avoided such an exposure of herself, and spared those lamentations! She was under no necessity to introduce herself into the presence of that holy man, whose looks would condemn her immoralities, and whose words, should he condescend to address her, might be expected to convey severe reproof. Surely she might have remained at home:--no--it could not be--she _was_ unable to avoid this exposure, and to spare those lamentations; she was under a most imperious necessity to go to the house of Simon--she _could not_ have remained at home: the irresistible influence of "G.o.dly sorrow" urged her in to these circ.u.mstances, and her bursting heart was forced to seek relief at the feet of Jesus, Her own vileness tormented her recollections; her views of sin were of the most tragic and affecting kind; in the depths of humiliation, the waves and billows rolled over her; and her tears were confessions of guilt, which he who was perfectly acquainted with the emotions of her spirit, know how to interpret.

How common is it for persons suffering pain of conscience, to plunge into new excesses, in order to disengage themselves from wretchedness of remorse, and, as they hope, to divert their sorrows! This infatuation is attended with mischievous effects: it diminishes sensibility to sin, and confirms the habit. The thorns which at first grew in the path of indulgence, are trampled down by frequent pa.s.sage; and a return to G.o.d becomes every day less and less probable. Familiarity with the various modes of vice weakens the impression of disgust which is originally felt; as we lose by degrees the horror with which an unsightly countenance was beheld at the first interview, till at length we can more than tolerate distortion, and even court deformity. Never was a more important maxim delivered by the Saviour for the guidance of his disciples, than that which respected their avoidance of the first step in transgression. "Watch ye and pray," said he, "lest ye _enter_ into temptation." The fence which is placed around the forbidden fruit-tree, by the interdictions of Heaven, being once violated, the most alarming consequences ensue; and, unless grace prevent, the transgressor must inevitably perish. Avoid then, studiously avoid, whatever leads to the way of death. Escape for thy life, O sinner, from the brink of transgression, if thou hast unhappily ventured so far; and tremble at the yawning gulf below. If thou hast _fallen_, while thou hast not yet pa.s.sed the boundaries of life, thou art not irrecoverably lost; but, O let a sense of thy danger induce thee to lift up thine eyes to view the weeping penitent standing in the presence of Jesus Christ, of whom she is accepted, and open thine ears to hear the voice of kind invitation: "Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy G.o.d, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord.... Return, ye backsliding children, and I will heal your backslidings.... He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them, shall have mercy."

Further, this woman, who went into Simon's house at Nain, upon the occasion already mentioned, is celebrated by Jesus himself for her faith, which "worked by love." Addressing her in the presence of the astonished company, he said, "Thy _faith_ hath saved thee, go in peace."

The Pharisees treated others with scornful contempt, especially those whom they deemed to be of notorious character. Theirs was not like Christianity, the religion of compa.s.sion--the religion, that, deriving its characteristic peculiarities from its Author, pities the deluded, sympathises with the miserable, seeks to reclaim the criminal, and marks the tears of the penitent; but "trusting in themselves that they were righteous, they despised others." Disregardful, however, of the sneers or reproaches which she might have to encounter, this penitent woman presses to the house of the Pharisee, because Jesus was a guest. Her object was not concealment, but forgiveness; she was willing to be rebuked, so that she might be saved; and while by obtruding in this manner into the house of Simon, she exposed herself to the insults which her dissolute habits would be likely to incur, she courageously adopted a course of proceeding which brought her under the most solemn obligations to future chast.i.ty and holiness of life. She was willing that the whole a.s.sembly or city should witness her change, and that the reality of her penitence, and the strength of her attachment to Christ, should be as notorious as her former irregularities. Her courage, then, demands notice, and deserves imitation.

What might be the opinion of the motley a.s.semblage who were the spectators of her conduct, seemed to have had no influence upon her mind; but obeying the impulse of sorrow for sin, and hope in Jesus, she dismissed every thought of personal exposure, and with tears of undissembled grief, hastened to him who was "full of grace and truth."

Timorousness, arising from an undue regard to the world, is too often a hinderance to religious profession. Persons who have been awakened to some sense of the evil of sin, and have perceived the importance, while they have felt in some degree the claims of piety, frequently, alas! have been deterred from that avowal of their sentiments, which is essential to verify their convictions, and to honour G.o.d in the eyes of men. They would be servants of Christ, if they were not slaves to human opinion: they would go to Jesus, if it were not in the observers who stand around: they would renounce the world, if they could avoid reproach: they would, in a word, be decided, but they dare not be singular!

We are required to "_confess_ Christ _before men_," and it is only by such a confession we can evince the sincerity of our attachment. Jesus Christ was not ashamed to call us _brethren_, to a.s.sume our nature, to fill our humble station, to suffer our sorrows, and to die an ignominious death:--he is not ashamed to own his connexion with us, now he is ascended into the highest heavens, or to be engaged in preparing a place for us amidst the mansions of glory. Shall we be ashamed of him, or his cause?

Shall we be afraid to avow our regard, if we feel it?

It is the design of Christ to establish an interest in the world which shall be universally prevalent, and this cause is rendered visible by the public profession of its adherents. In the apostolic age, therefore, to embrace Christianity, and to profess it, were considered as inseparably connected; and why should they now be separated? "Then they that gladly received the word were baptized."

Do any circ.u.mstances now exist to render it proper to act contrary to apostolical example and precept? Is not the world the same? is not the command of Jesus the same? is not his religion the same as in primitive ages? This cause is to be now maintained as then; not by fear, but by firmness--not by compliance with the world, but by resisting it--not by sloth, inactivity, and shrinking into a corner, but by "putting on the whole armour of G.o.d," and pressing to the field of battle. Not to be for Christ, is to be against him; _inactivity_ is _enmity_; a dread of standing in the ranks, or a refusal to enlist under the banners of Immanuel, are indications of disloyalty, rebellion, and treason. The territories of his grace are invaded by the troops of h.e.l.l--the great power that "ruleth in the children of disobedience" is opposing the kingdom of the Redeemer, and extending his influence over the hearts of men. Not to resist his encroachments, therefore, not to withstand in our own person his dominion, and declare our cause, is, in fact, to favour his designs, and betray him whom we profess to love. It is stated, that at the second appearance of Christ "he will be glorified _in_ his saints, and admired _in_ all them that believe;" and it is _in_ them he expects _now_ to be glorified before men; and the most effectual way to honour him is to "confess him," to avow before the world our determination to be "on the Lord's side.

"Perfect love," remarks an apostle, "casteth out fear;" of which we have a striking exemplification in this woman of Nain. The expressions of her attachment to Jesus were such as could not be mistaken, for she not only caressed him, but made considerable sacrifices to show her love. The gifts of nature had been the instruments of dissipation. With what care had she been accustomed to adjust her smiles, to throw fascination into her countenance, to beautify her person, to arrange her dress and her hair, and to cultivate every exterior charm! What sums of money had she lavished upon herself, with a view to attract admiration! Behold her now at the feet of Jesus, careless of her personal attractions, and absorbed in the contemplation of her Saviour: she washes his feet with her tears, wipes them with the hairs of her head, kisses his feet, [31] and even expends an alabaster box of ointment, very precious and costly, in anointing them.

Whatever has been the occasion or the means of transgression, becomes an object of dislike; and in the true spirit of penitence, she not only deserts what is obviously criminal, but detests and relinquishes whatever may tend to renew the remembrance of indulgence, or rekindle the expiring flame of desire. She renounces every superfluity, submits cheerfully to every privation, and slays at once with unreluctant severity, the dearest l.u.s.ts that twine about her heart. It is thus that a sincere Christian will abandon both the practice and principle of sin, and aware of his peculiar propensities, he will watch with a scrupulousness proportioned to his sense of danger, over those sins to which he knows himself to have been most inclined in the days of his unregeneracy. "If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into h.e.l.l. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into h.e.l.l."

Reader! examine into the state of thy mind, the propensities that reign within, and the principles that predominate in thy heart! Hast thou professed an attachment to Jesus Christ? "Dost thou _believe_ in the Son of G.o.d?" What sacrifices hast thou made, tending to evince the sincerity of thy declarations, and the ardour of thy love? Hast thou braved reproach--stood firm amidst opposition--abandoned criminal practices and guilty a.s.sociates--a.s.sisted the cause of thy Lord--encouraged and supplied his disciples--and for his sake been willing even to renounce indulgences, which, if they were innocent, might have proved offensive to others, or ensnaring to thyself. Decision of character is important, both as a proof of our own sincerity, and as a means of confirming others in religion; for neutrality, which Christ himself has so pointedly condemned, is even more prejudicial than hostility.

But it is not sufficient to inquire into the _extent_ of those sacrifices which may have been offered to the service of religion, the _nature_ of those sacrifices must be investigated; otherwise there may be "a fair show in the flesh," while the individual is dest.i.tute of the essential principles of Christianity. The love of the world, and indulgence in secret sin, may be compatible with an ostentatious religion. What is difficult to some, may prove comparatively easy to others, whose const.i.tutional tendencies or mental prepossessions are of another description. The sacrifice, for example, of a spendthrift to religion must be of a different kind from that of a miser; otherwise the one may obtain undue credit for splendid charities, and the other for pious scrupulosity.

In estimating, therefore, the characters of men, or apportioning their duties, the respective casts of mind, habits, and inclinations, are to be investigated, in order to judge of the one, or prescribe the other. To gain advantage from a course of self-inspection, it is requisite to study the peculiarities of our own mind, and to ascertain what is really a _sacrifice_ to ourselves, and how far we have made it, or are prepared to offer it, to Christ. What gratifications have we relinquished? what sins have we resisted? what l.u.s.ts have we overcome? Where are we in point of moral progress? Has our professed penitence led us to Christ? What degree of a.s.similation to him have we attained? Have we, in fact, devoted to life service our ENTIRE BEING--and do we feel that

"Our lives and thousand lives of ours"

can neither discharge our obligations, nor repay his love?

The state of the mind is often indicated by trifles, better than by what appears to be of greater magnitude and importance. There are, certain actions not intended for the public, and, therefore, not dressed up for inspection, which mark the feelings of the heart, and the meaning of which no vigilant observer can mistake. There is a truth and a certainty about them sufficiently obvious; they as infallibly show the state of the man, as the index points to the hour of the day. In the history of the penitent sinner, the negligence of her dress and hair, which had doubtless before been decorated, according to the habit of the age, with jewels, was such an indication. Some professed penitents would have given, perhaps, the costly presentation of the alabaster box of ointment, but would have found it infinitely more difficult to renounce their vanity: but here the sacrifice was complete; her best affections were engrossed with the new object of her delight, and she virtually said, "Perish, thou love of the world; perish, thou fond and criminal pa.s.sion for show; perish, all ye ministers of iniquity, at the feet of Jesus! I willingly exchange masters; and henceforth I shall be regardless of personal attractions, solicitous only of partic.i.p.ating the blessings of salvation!"

Simon, during all this time, was an attentive observer of what pa.s.sed; but rashly concluded within himself that Jesus could not be a prophet, as he seemed ignorant of the character of the woman whom he admitted to such familiarity. He mistook both the character of the woman, and that of his divine guest. She was not, in _his_ sense of the term, a _sinner_, but a _penitent_ and a _believer_; nor was Jesus capable of contamination by her touch. He knew perfectly, "who and what manner of woman it was," though the Pharisee was too proud to see or acknowledge it. The important change which had been produced upon her, essentially altered the case. She was no longer what she had been, and what Simon supposed her. Grace had const.i.tuted her a chosen vessel, and purified her heart by the impartation of heavenly principles. The impurities of her life were rectified by the "renewal of a right spirit" within her. She had been s.n.a.t.c.hed from the jaws of destruction; she had resorted to the "fountain opened for sin and uncleanness," and proved that she was one of those "lost sheep" which Jesus came into the wilderness to "seek and to save."

Simon had not _expressed_ his ideas, but the Saviour _knew_ them with perfect certainty, and answered them with unerring wisdom. Having first claimed the attention of his host, which was respectfully conceded, Jesus delivered a parable respecting a creditor having two debtors, who owed, the one five hundred, and the other fifty pence, but were both forgiven in consideration of their poverty; and he put it to the Pharisee, which of them would love him most? he properly answered, "he to whom he forgave most." Then turning to the woman--and, O what sensations of joy must have thrilled through her agitated bosom!--he continued to direct his discourse to Simon; "Seest thou this woman?" _q.d._ "Art thou aware of the extent and value of those sacrifices she has made to me? Hast thou observed the tears she has shed, and the love she has manifested? Has it struck thy mind, that the conduct of this woman, whom thou art despising in thy heart, is far more deserving of my approbation than thine?" Mark, with what punctuality and detail he proceeds to enumerate every act of kindness! He mentions her tears, her caresses, the kisses, and the ointment which she had lavished upon his feet--nothing is forgotten or omitted--everything is distinctly told--her love is extolled, and her sins are pardoned: Simon, "her sins, which are many, are forgiven"--Woman, "thy sins are forgiven." There is a beauty and a propriety in this repet.i.tion, which was well calculated to stimulate the inquiries, and to correct the errors of the Pharisee, while it ministered consolation to the weeping penitent. Ah! our secret desires, our silent tears, our meanest services, are noticed by our Master and Lord! He will "reward us _openly_"

having given the grace of penitence, he will bestow the joys of faith; our _many_ sins shall be overlooked and forgiven; our _few_ services remembered and recorded for his sake!

This parable is ill.u.s.trative of our moral obligations, and of our total incapacity to discharge them. We are all _debtors_--to G.o.d; we are so, it is true, in different proportions--some owe five hundred and some fifty pence. A difference exists in the nature and atrocity of our respective crimes--we have run to greater or less extravagances of iniquity--our sins are more or less notorious, more or less limited or extensive in their influence on others; more or less aggravated by knowledge, by vows, and by repet.i.tion--indulged in for a longer or a shorter period, as there was a great diversity of moral character between the Pharisee and the woman; but "_all have sinned_, and, come short of the glory of G.o.d"--all have incurred debt--and it is important to remark, that all are equally incapable of discharging it--of atoning for their guilt, or rescuing themselves from the pains and penalties they have incurred.

However plain this statement, and however frequently repeated, it is but little believed and felt. If it were--if mankind were actually convinced of the utter inefficiency of every attempt to recommend themselves to G.o.d, and regain his forfeited favour; whence is it that they are perpetually "going about to establish their own righteousness?" Why do they endeavour to persuade themselves that sin is a trifling concern, or that at least _their_ sins are trivial and excusable? It is obvious, that they form very low and inadequate ideas of the greatness of their debt, and the utter worthlessness of their own merit--they do not realize their ruined and bankrupt condition, nor are they sufficiently persuaded that they have "_nothing to pay_" not an atom of righteousness, not a grain of inherent goodness, not a particle of real virtue!