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 institute 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 God," but a "broken spirit?" verily, "a broken and a contrite heart, O God, 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-debasement 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 "godly sorrow" urged her in to these circumstances, 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 passage; and a return to God 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 passed 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 God, 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 compassion--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 chastity and holiness of life. She was willing that the whole assembly 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 assemblage 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 God 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 assume 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 circumstances 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 God," 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 hell--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.