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the education he had, what knowledge he had much zeal and ardour in prayer as the exercise acquired, what conflicts he endured, what re: requires. I have so restrained my tongue as morse he has felt. An exact comparison ought to have no word, so directed my mind as to to be made of his sins with his virtues, in or- have no thought, so kept my heart as to have der to determine whether sin prevails over no criminal emotion to reproach myself with; virtue, or whether virtue prevails over sin, or if I have had at any time any frailty, I have and on this confronting of evidence a proper so fully made amends for it by my virtue, that idea of the sinner in question must be formed. I have sufficiently satisfied all the just demands It must be examined whether he were seduced of God. I ask no favour, I want nothing but by ignorance, or whether he were allured by justice. Let the Judge of the world call me example, or whether he yielded through weak- before him. Let devouring fire, and eternal ness, whether dissipation or obstinacy, malice, Hames glitter in my presence. Let the tribuor contempt of God and his law, confirmed nal of retribution be prepared before me. him in sin. On the examination of all these My arm shall save me, and a recollection of articles depends the truth of the judgment, my own righteousness shall support me in bewhich we form of a fellow creature. There holding all these objects. You sufficiently needs nothing but one circumstance, nothing perceive, my brethren, what makes this dispobut one degree of more or less in a moral ac- sition so hateful, and we need not enlarge on tion to change the nature of it, to render it the subject. Humility is the supplement of pardonable or irremissible, deserving compas- the virtues of the greatest saints. What apsion or horror. Now who is he, who is the plication soever we have made to our duty, we man, that is equal to this combination? Ac- bave always fallen short of our obligations. cordingly, nothing more directly violates the We owe so much homage to God as to aclaws of benevolence and justice than some de- knowledge, that we cannot stand before him, cisive opinions, which we think proper to give unless we be objects of his mercy; and a crime on the characters of our neighbours. It is in- humbly acknowledged is more tolerable in his deed the office of judges to punish such crimes eyes, than a virtno set forth with pride and as disturb the peace of society; and each in- parade. dividual may say to his brethren, this is the What above all poisons the judgment of the path of virtue, that is the road of vice. We Pharisee, is that spirit of cruelty which we have authority indeed to inform them that have observed. He was content, though all “the unrighteous," that is “ adulterers, idola- the tears of true repentance shed by this woters, and fornicators shall not inherit the king- man were shed in vain, and wished, when the dom of God," 1 Cor. vi. 9, 10. Indeed we woman had recourse to mercy, that God would ought to apprise them of danger, and to make have assumed in that very instant a shocking them tremble at the sight of the bottomless character, that is, that he would have “despispit, towards which they are advancing at a ed the sacrifice of a broken and a contrite great pace: but to make such a combination heart,” Ps. li. 17. It is delightful, my breas we have described, and to pronounce such thren, to combat such a fatal pretence. There and such people reprobates is rashness, it is is a high satisfaction in filling one's mind with to assume all the authority of the sovereign just and elevated ideas of divine mercy. All judge.

we say against the barbarity of the Pharisee There is in the opinion of the Pharisee a will serve to strengthen our faith, when Satan selfish pride. What is it then that makes this endeavours to drive us to despair, as he enwoman deserve his indignation? At what tri- deavoured once to destroy us by security: bunal will she be found more odious than other when he magnifies the sins we have commitsinners who insolently lift their heads both in ted, as he diminished them, when he tempted the world and the church? It is at the tribu- us to commit them. nal of pride. Thou superb Pharisee! Open The mercy of God is not an abstract attribute, thine eyes, see, look, examine, there is within discovered with great difficulty through shades the walls, where thy feast is prepared, there is and darkness by our weak reason: but it is an even at thy table a inuch greater sinner, than attribute issuing from that among his other this woman, and that sinner is thyself! The perfections, of which he has given the most sin, of which thou art guilty, and which is clear and sensible proofs, I mean his goodness. more abominable than unchastity, more abo- All things preach to us, that God is good. minable than adultery, more abominable than There is no star in the firmament, no wave of prostitution itself, is pride, and above all Pha- the ocean, no production of the earth, no plant risaical pride. The sin of pride is always in our gardens, no period in our duration, no hateful in the eyes of God, whether it be pride gifts of his favour, I had almost said no strokes of honour, pride of fortune, or pride of power; of his anger, which do not contribute to prove but pride arising from an opinion of our own this proposition, God is good. righteousness, is a direct crime against the di- An idea of the mercy of God is not particuvine Majesty. On what principles, good God! lar to some places, to any age, nation, religion, is such a pride founded! What insolence has or sect. Although the einpire of truth does he, who is animated with it when he presents not depend on the number of those that submit himself before God? He appears without fear to it, there is always some ground to suspect or dread before that terrible throne, in the we are deceived, when we are singular in our presence of which seraphim cover their faces, opinions, and the whole world contradict us: and the heavens themselves are unclean. He but here the sentiments of all mankind to a ventures to say to himself, I have done all my certain point agree with ours. All have acduty. I have had as much respect for Al- knowledged themselves guilty, and all have mighty God as he deserves. I have had as professed to worship a merciful God. Though

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mankind have entertained different sentiments, other fifty. And when they had nothing to on the nature of true repentance, yet all have pay, he frankly forgave them both. Tell me acknowledged the prerogatives of it.

therefore, which of them will love him most? The idea of the mercy of God is not founded Simon answered and said, I suppose that he to merely on human speculations, subject to er- | whom he forgave most. And he said unto him, ror: but it is founded on clear revelation; and thou hast rightly judged. And he turned to revelation preaches this mercy far more em- the woman, and said unto Simon, Seest thou phatically than reason. These decisions are this woman I entered into thine house, thou not such as are expressed in a vague and ob- gavest me no water for my feet: but she hath scure manner, so as to leave room for doubt washed my feet with tears, and wiped them and uncertainty, but they are clear, intelligi- with the hairs of her head. Thou gavest me ble, and reiterated.

no kiss: but this woman, since the time I came The decisions of revelation concerning the in, hath not ceased to kiss my feet. Mine head mercy of God do not leave us to consider it as with oil thou didst not anoint: but this woman a doctrine incongruous with the whole of reli- hath anointed my feet with ointment. Wheregion, or unconnected with any particular doc- fore I say unto thee, her sins which are many trine taught as a part of it: but they establish are forgiven: for she loved much: but to whom it as a capital doctrine, and on which the whole little is given, the same loveth little.” This is system of religion turns. What is our reli- our third part. gion? It is a dispensation of mercy. It is a These words have occasioned a famous quessupplement to human frailty. It is a refuge tion. It has been asked whether the pardon for penitent sinners from the pursuits of divine granted by Jesus Christ to this woman were justice. It is a covenant, in which we engage an effect of her love to Jesus Christ: or whether to give ourselves wholly up to the laws of God, her love to Jesus Christ were an effect of the and God condescends to accept our imperfect pardon she had received from him. The exservices, and to pardon our sins, how enormous pressions, and the emblems made use of in the soever they have been, on our genuine repent- text, seem to countenance both these opinions.

The promises of mercy made to us in The parable proposed by our Saviour favours religion are not restrained to sinners of a par- the latter opinion, that is, that the woman's ticular order, nor to sin of a particular kind; love to Jesus Christ was an effect of the parbut they regard all sinners and all sins of every don that she had received. “A certain creditor possible kind. There is no crime so odious, no had two debtors, when they had nothing to circumstance so aggravating, no life so obsti- pay, he frankly forgave the one five hundred nately spent in sin, as not to be pitiable and pence, and the other fifty. Which of them pardonable, when the sinner affectionately and will love him most?” The answer is, “He, I sincerely returns to God. If perseverance in suppose, to whom he forgave most.” Who does evil, if the sin against the Holy Ghost exclude not see, that the love of this debtor is an effect people from mercy, it is because they render of the acquittance from the debt? And as this repentance impracticable, not because they acquittance here represents the pardon of sin, render it ineffectual.

who does not see that the love of this woman, The doctrine of divine mercy is not founded and of all others in her condition, is here stated on promises to be accomplished at some re- as the effect of this pardon? But the applicamote and distant period; but experience has tion which Jesus Christ makes of this parable, justified these promises. Witness the people seems to favour the opposite opinion, that is, of Israel, witness Moses, David, Ahab, Heze- that the love here spoken of was the cause and kiah, witness Manasseh, Nineveh, Nebuchad- not the effect of pardon. “Seest thou this wo

What has not repentance done? By man?” said Jesus Christ to Simon, "I entered repentance the people of Israel suspended the into thine house, thou gavest me no water for judgments of God, when they were ready to my feet: but she hath washed my feet with fall on them and crush them. By repentance tears, and wiped them with the hairs of her Moses “stood in the breach, and turned away head. Thou gavest me no kiss; but this wothe wrath of God.” By repentance David re- man, since the time I came in, hath not ceased covered the joy of his salvation, after he had to kiss my feet. Mine head with oil thou didst committed the crimes of murder and adultery. not anoint: but this woman hath anointed my By repentance even Ahab obtained a reprieve. feet with ointment. Wherefore I say unto By repentance Hezekiah enlarged the term thee, her sins .which are many are forgiven; of his life fifteen years. By repentance Ma- for she loved much.” Does it not seem, that nasseh saved himself and his people. By re- the application of this parable proposes the parpentance Nineveh obtained a revocation of the don of the sins of this penitent, as being both decree that a prophet had denounced against the cause and the effect of her love? it. By repentance Nebuchadnezzar recovered This question certainly deserves elucidation, his understanding and his excellent majesty. It because it regards words proceeding from the would be easy to enlarge this list. So many mouth of Jesus Christ himself, and on that acreflections, so many arguments against the count worthy of being studied with the utmost cruel pretence of the Pharisee.

care: but is the question as important as some III. You have seen in our first part the re- have pretended? You may find some interprepentance of the immodest woman. In the se- ters ready to excommunicate one another on cond you have seen the judgment of the Phari- account of this question, and to accuse their

Now it remains to consider the julgment antagonists of subverting all the foundations of of Jesus Christ concerning them both." There true religion. There have been times (and was a certain creditor, which had two debtors: may such times never return) I say, there were the one owed five hundred pence, and the times, in which people thought they distin

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guished their zeal by taking as much pains to | version, that can elude the force and evidence envenom controversies, as they ought to have of it: “a creditor had two debtors, he forgave taken to conciliate them; and when they ought the one five hundred pence, and the other fifty, to serve true religion by aggravating the errors the first will love him most.” Undoubtedly of opposite religions. On these principles, this love is the effect, and not the cause of the such as took the words of the text in the first acquittance of the debt. On the contrary, the sense taxed the other side with subverting the reason on which the second opinion is founded whole doctrine of free justification; for, said may be easily answered. It is grounded on they, if the pardon here granted to the sinner this expression, " Her sins are forgiven, for she be an effect of her love to Jesus Christ, what loved much." The original reading is capable become of all the passages of Scripture, which of another sense. Instead of translating for say, that grace, and grace alone, obtains the she loved much," the words may be rendered remission of sin? They of the opposite senti- without any violence to the Greek text, “her ment accused the others with subverting all sins are forgiven, and because of that,” or “on the grounds of morality; for, said they, if this account of that she loved much.” There are woman's love to Jesus Christ be only an effect many examples of the original term being taken of pardon, it clearly follows, that she had been in this sense. We omit quotations and proofs pardoned before she exercised love: but if this only to avoid prolixity. be the case, what become of all the passages of We must then suppose, that the tears now the gospel, which make loving God a part of shed by this woman were not the first, which the essence of that faith without which there she had shed at the remembrance of her sins. is no forgiveness? Do you not see, my breth. She had already performed several penitential ren, in this way of disputing, that unhappy exercises under a sense of forgiveness, and the spirit of party, which defends the truth with repetition of these exercises proceeded both the arms of falsehood; the spirit that has from a sense of gratitude for the sentence procaused so many ravages in the church, and nounced in her favour, and from a desire of which is one of the strongest objections that receiving a ratification of it. On this account the enemy of mankind can oppose against a we have not assigned the fear of punishment reunion of religious sentiments, so much desired as a cause of the grief of this penitent, as we by all good men? What then, may it not be ought to have done had we supposed that she affirmed in a very sound sense, that we love had not already obtained forgiveness. Our God before we obtain the pardon of our sins supposition supported by our comment on the Have we not declaimed against the doctrine of words of the text, in my opinion, throw great such divines as have advanced that attrition light on the whole passage. The Pharisee is alone, that is to say, a fear of hell without any offended because Jesus Christ suffered a wodegree of love to God was sufficient to open man of bad character to give him so many the gates of heaven to a penitent? Recourse tokens of her esteem. Jesus Christ makes at to the Saviour of the world, such a recourse as the same time an apology both for himself makes the essence of faith, ought it to have no and for the penitent. He tells the Pharisee, other motive than that of desiring to enjoy the that the great esteem of this woman proceeds benefits of his sacrifice? Should it not be ani- from a sense of the great favours, which she mated with love to his perfections. But on the had received from him that the Pharisee other hand, may it not also be said, in a sense thought he had given sufficient proof of his most pure, and most evangelically accurate, regard for Jesus Christ by receiving him into that true love to God is an effect of the pardon his house, without any extraordinary demonwe obtain of him? This love is never more strations of zeal, without giving him “water ardent, than when it is kindled at the flame to wash his feet, oil to anoint his head," or of that which is testified in our absolution. Is "a kiss” in token of friendship; and that what our zeal for the service of God ever more ser- prevented him from giving greater marks of vent than when it is produced by a felt recon- esteem was his considering himself in the conciliation to him? Are the praises we sing to dition of the first debtor, of whom only a little his glory ever more pure, than when they rise gratitude was required, because he had been out of such motives as animate glorified saints, released from an obligation to pay only a small when we can say with them, unto him that and inconsiderable sum: but that this woman loved us, and washed us from our sins in his considered herself in the condition of the other own blood, be glory, and dominion?" Rev. i. debtor, who had been forgiven “five hundred 5. Do different views of this text deserve so pence;” and that therefore she thought herself much wormwood and gall?

obliged to give her creditor the highest marks But what is the opinion of the Saviour of of esteein. "Seest thou this woman? I entered the world, and what would he answer to the into thine house, thou gavest me no water for question proposed? Was the pardon granted my feet: but she hath washed my feet with to the sinner the cause of her love, or the effect tears, and wiped them with the hairs of her of it? Which of the two ideas ought to pre- head. Thou gavest me no kiss: but she hath vail in our minds, that in the parable, or that not ceased to kiss my feet. My head with oil in the application of it? The opinion most thou didst not anoint: but she hath anointed generally received in our churches is, that the my feet with ointment. Wherefore I say unto love of this woman ought to be considered as thee, her sins, which are many, are forgiven." the effect of her pardon, and this appears to us On this account she hath Joved much; and has the most likely, and supported by the best evi- given me all these proofs of affection which dence: for the reason on which this opinion are so far superior to those, which I have reis grounded, seems to us unanswerable. There ceived at your table, " for he, to whom little is is neither a critical remark, nor a change of forgiven, loveth little.”

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At length, Jesus Christ turns himself towards heart; the man, who assures you, that, after a the penitent, and, affected at her weeping thousand diligent and accurate investigations, afresh, repeats his assurances of forgiveness, he finds impenetrable depths of deception in the and appeases that sorrow, which the remem- heart; the man, who, from the difficulty of his brance of her crimes excited in her heart, own examinations derives arguments to engage though she no longer dreaded punishment. you not to be satisfied with a superficial know

Go,” says he, “thy sins are forgiven thee. ledge of your conscience, but to carry the light Go in peace.”

of the gospel into the darkest recesses of your Ye rigid casuists, who render the path of heart; the man, who advises you over and over life strait, and difficult, ye, whose terrifying again, that if you content yourselves with a maxims are planted like briars and thorns in slight knowledge of yourselves, you must be the road of paradise; ye messengers of terror subject to ten thousand illusions, that you will and vengeance, like the dreadful angels who take the semblance of repentance for repentance with flaming swords kept guilty men from at- itself, that you will think yourselves rich tempting to return to the garden of Eden; and increased with goods," while you are ye who denounce only hell and damnation; "wretched, and miserable, and poor, and blind, come hither and receive instruction. Come and naked," Rev. iii. 17. Is this the rigid and learn how to preach, and how to write, casuist, who offends and irritates you? and how to speak in your pulpits to your audi- Perhaps, it is the man, who tells you that, tors, and how to comfort on a dying bed a in order to assure yourselves that you are in a man, whose soul hovers on his lips, and is just state of grace, you must love God with an esdeparting. See the Saviour of the world; be- teem of preference, which will engage you to hold with what ease and indulgence he receives obey him before all his creatures; the man, this penitent. Scarcely had she begun to weep, who, judging by innumerable evidences that scarcely had she touched the feet of Jesus you prefer “serving the creature more than Christ with a little ointment, but he crowned the Creator," Rom. i. 25; concludes from this her repentance, became her apologist, pardoned sad phenomenon that you have reason to during one moment of repentance the excesses tremble: the man, who advises you to spend of a whole life, and condescended to acknow- at least one week in recollection and retirement ledge for a member of“ a glorious church, not before you partake of the Lord's Supper; the having spot or wrinkle, or any such thing,” man, who would have you purify your hands this woman, and what kind of a woman? A from the blood of your brethren, and your woman guilty perhaps of prostitution, perhaps heart burning with hatred and vengeance, and of adultery, certainly of impurity and fornica- on that account placed in a catalogue of murtion. After this do you violently declaim derers' hearts, according to the spirit of the against conversion, under pretence that it is gospel: the man, who forbids you to come to not effected precisely at such time as you think the Lord's Supper while your wicked courses fit to appoint? Do you yet refuse to publish are only suspended instead of being reformed, pardon and forgiveness to that sinner, who in- and while your cruel exactions are only delaydeed has spent his whole life in sin, but who a ed instead of being entirely left off? Perhaps few moments before he expires puts on all the this is the man! Is this the rigid casuist, who appearance of true repentance, covers himself offends and irritates you? with sorrow, and dissolves himself in tears, Or, probably, it is the man, who has attendlike the penitent in the text, and assures you ed you three, four, or half a dozen times in fits that he embraces with the utmost fervour the of sickness, who then saw you covered with feet of the Redeemer of mankind?

tears, every time acknowledging your sins, and Do I deceive myself, my brethren? I think always cal heaven and earth to witness I see the audience quicken their attention. your sincere intention to reform, and to change This last reflection seems to suit the taste of your conduct, but who has always seen you inost of my hearers. I think, I perceive some immediately on your recovery return to your reaching the right hand of fellowship to me, former course of life, as if you had never shed and congratulating me for publicly adjuring a tear, never put up a prayer, never made a this day of gloomy and melancholy morality, resolution, never appealed to heaven to attest more likely to drive sinners to despair than to your sincerity: the man, who concludes from reclaim them.

such sad events as these that the resolutions of How, my brethren, have we preached to sick and dying people ought.always to be conyou so many years, and you after all so little sidered as extremely suspicious; the man, who acquainted with us as to imagine that we have tells you that during all his long and constant proposed this reflection with any other design attendance on the sick he has seldom seen one than that of showing you the folly of it? Or converted on a sick-bed, (for our parts, my rather are you so little acquainted with your brethren, we are mournful guarantees of this religion, with the spirit of the gospel in gene- awful fact,) the man alarmed at these frightful ral, and with that of my text in particular, as examples, and slow to publish the grace of God to derive consequences diametrically opposite to dying people of a certain class; 1 say, proto the design of the inspired writers And bably, this is the man, who offends you! Is not where, pray, are these barbarous men? Where this the cruel casuist, who provokes you? are these messengers of vengeance and terror? What! Is it the man, who sees the sentence Where are the casuists, whose maxims render of death written in your face, and your house the road to eternal life inaccessible. Who are of clay just going to sink, to whom you appear the men, who thus excite your anger and in- more like a skeleton than a living body, and dignation? What! Is it the man, who has spent who fears every morning lest some messenger fifly or sixty years in examining the human should inform him that you was found dead in

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your bed, who fears all this from your own | knife of repentance, no passion so inveterate complaints? What am I saying? From your that she did not eradicate, no marks of love own complexion, from the alarms of your for her Saviour so tender that she did not with friends, and from the terrors of your own fa- all liberality express. Behold her eyes flowing mily; the man, who is shocked to see that all with tears over the feet of Jesus Christ, behold this makes no impression upon you, but that her hair dishevelled, her perfumes poured out, you live a life of dissipation and security, which behold all the character of sincerity, which we would be unpardonable in a man, whose firm have observed in our first paper. Is there any health might seem to promise him a long life; one mark of a true conversion which she does the man, who cries to

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awake thou that bear? But you, how many reserves, how many sleepest, and arise from the dead, and Christ artifices have you? How many actions of your shall give thee light,” Eph. i. 11; improve the lives, which we must not be allowed to state remainder of life, the breath, which, though it to you in their true point of light? How many leaves thee to totter, prevents thy falling down tempers in your hearts, which inust not yet be dead. Is this the man, the rigid casuist who touched? Here, it is an enemy, the bare sound offends and irritates you? Such maxims, such of whose name would increase your fever, and discourses, such books, snch sermons, are they hasten your death. There, it is an iniquitous systems of morality, which confound you, and acquisition, which you reserve for your son to drive you to despair?

enable him to take your name with greater After all, where are the sinners whom these honour, and to support with more dignity that casuists have driven to despair? Where are vain parade, or rather that dust and smoke in those tormented and distracted consciences which you have all your life involved yourself. For my part, I see nothing, turn my eyes which | Our penitent never deceived Jesus Christ: but way I will, but a deep sleep. I see nothing you, you have deceived your casuist a thousand but security, lethargy, insensibility. How is and a thousand times. Our penitent wept over it possible that the history of our text, that the the odious parts of her life, and, far from being language of Jesus Christ, “Woman, thy faith too proud to confess her sins, gloried in her hath saved thee, go in peace,” that the voice confession while she blushed for her crimes: of eternal truth should incline you to raise but your eyes, on the contrary, your eyes are objections full of error and illusion? Is there yet dry, and it is Jesus Christ, who is weeping no difference between your case and that of at your feet, it is he who is shedding tears over this penitent woman, none between Jesus Christ you, as formerly over Jerusalem, it is he who and your casuists? Is there any thing in which is saying, O that “thou hadst known, even they agree? The casuist conversing with this thou, at least in this thy day, the things which penitent was a prophet, a prophet! he was a belong unto thy peace! O that my people God, who “searched the reins and the hearts,” had hearkened unto me, and Israel had walked who saw the bottom of her soul, and who in my ways!” Luke xix. 42; Ps. Ixxxi. 13. It penetrated through all the veils, with which a is not then to you, but it is to your kind of refrail human heart is covered, and beheld the pentance, that sentences of absolution ought to truth of her conversion and the genuineness of be refused. The repentance of the unchaste her grief: but you, my brethren, you have no woman was exactly conformable to the covesuch casuists, and we can judge only by exter- nant of grace, to the genius of the gospel, and nal performances, which ascertain your state to the end of the mission of Jesus Christ. Hence only on condition that they proceed from your from the mouth of the Saviour of the world heart. Our penitent lay prostrate at the feet proceeded, in spite of her former libertinism, in of the Lord of religion, who could save her, spite of the cruel censure of the Pharisee, and if he pleased, by extraordinary means, and who in spite of the murmuring of the guests, these could deliver her from death and hell by a comfortable words, “Woman, thy sins are forsingular effort of power, not to be repeated: given thee. Woman, thy faith hath saved thee. but your casuists are servants, who act by com- Go, depart in peace.” mission, under express directions and orders, Here, my brethren, the evangelist finishes and who have no right to announce peace till the history of the penitent woman! and here you answer the description given in the royal we will finish this discourse. There is, howinstrument. Such ministers, whatever assu- ever, one circumstance, which St. Luke has rances of grace and pardon they affect to give, omitted, and which, if I may venture to say ought never to calm your consciences till you so, I wish he had recorded in the most severe have exactly conformed to the orders of their and circumstantial manner. What were the and your sovereign master. Our penitent came future sentiments of this woman after the couto ask pardon in a free and voluntary manner, rageous steps she had taken at her setting out? while she was in perfect health, all her actions What emotions did absolution produce in her were unconstrained and spontaneous; but you soul? What effects in her conscience did this wait till death hales you to the tribunal of God, language of the Saviour of the world cause, you loiter till the fear of eternal flames fright"Woman, thy sins are forgiven—thy faith hath you away from such pleasures as you continue saved thee-go in peace?' But there is nothing to love, and to which you would most likely in this silence that ought to surprise us. Her return again, did not God spare you the shame joy was not a circumstance that came under by not giving you an opportunity. The peni- the notice of the historian. In the heart of tent of our text did all she could in her circum- this frail woman, converted and reconciled to stances to express the truth of her repentance, God, lay this mystery concealed. There was there was no sacrifice so dear that she did not that " peace of God, which passeth all underoffer, no victim so valuable that she did not standing, that joy unspeakable and full of glory, stab, if I may use such an expression, with the that white stone, and that new name, which

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