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. Mine 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. This is our third part.

These words have occasioned a famous question. It hath been asked whether the pardon granted by Jesus Christ to this woman were an effect of her love to Jesus Christ: or whether her love to Jesus Christ were an effect of the pardon she had received from him. The expressions, and the emblems made use of in the text, seem to countenance both these opinions.

The parable proposed by our Saviour favours the latter opinion, that is, that the woman's love to Jesus Christ was an effect of the pardon she had received. A certain creditor had two debtors, when they had nothing to pay, he frankly forgave the one five hundred pence, and the other fifty. Which of them will love him most? The answer is, He, I suppose, to whom he forgave most. Who doth not see, that the love of this debtor is an effect of the acquittance from the debt? And as this acquittance here represents the pardon of sin, who doth not see that the love of this woman, and of all others in her condition, is here stated as the effect of this pardon? But the application which Jesus Christ makes of this parable, seems to favour the opposite opinion, that is, that the love here spoken of was the cause and not the effect. of pardon. Seest thou this woman? Said Jesus Christ to Simon, 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. Mine head with oil thou didst

not

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. Doth it not seem, that the application of this parable proposes the pardon of the sins of this penitent, as being both the cause and the effect of her love?

This question certainly derives elucidation, because it regards words proceeding from the mouth of Jesus Christ himself, and on that account worthy of being studied with the utmost care: but is the question as important as some have pretended? You may find some interpreters ready to excomunicate one another on account of this question, and to accuse their antagonists of subverting all their foundations of true religion. There have been times (and may such times never return) I say, there were times, in which people thought they distinguished their zeal by taking as much pains to envenom controversies, as they ought to have taken to conciliate them; and when they thought to serve true religion by aggravating the errors of opposite religions. On these principles, such as took the words of the text in the first sense taxed the other side with subverting the whole doctrine of free justification: for, said they, if the pardon here granted to the sinner be an effect of her love to Jesus Christ, what become of all the passages of scripture, which say, that and grace, grace alone obtains the remission of sin? They of the opposite sentiment accused the others with subverting all the grounds of morality; for, said they, if this woman's love to Jesus Christ be only an effect of pardon, it clearly follows, that she had been pardoned before she exercised love: but if this be the case, what become of all the passages of the gospel, which make loving God a part of the essence of that faith without which there is no forgiveness? Do you not see, my brethren, in this way of disputing, that unhappy spirit of party, which defends the truth with the arms of falsehood; the spirit that hath caused so many ravages in the church, and which is one of the strongest objections, that the enemy of mankind can oppose against a reunion of religious sentiments, so much desired by all good men? What then, may it not be affirmed in a very sound sense, that we love God before we obtain the pardon of our sins? Have we not declaimed against the doctrine of such divines as have advanced that attrition alone, that is. o say, a fear of hell without any degree of love to God was sufficient to open the gates of heaven to a penitent?, Recourse

Recourse to the Saviour of the world, such a recourse as makes the essence of faith, ought it to have no other motive than that of desiring to enjoy the benefits of his sacrifice? Should it not be animated with love to his perfections? But on the other hand, may it not also be said, in a sense most pure, and most evangelically accurate, that true love to God is an effect of the pardon we obtain of him? This love is never more ardent, than when it is kindled at the flame of that, which is testified in our absolution. Is our zeal for the service of God ever more fervent, than when it is produced by a felt reconciliation to him? Are the praises we sing to his glory ever more pure, than when they rise out of such motives as animate glorified saints, when can we say with them, unto him that loved us, and washed us from our sins in his own blood, be glory and dominion? Rey. i. 5. Do different views of this text deserve so much wormwood and gall?

But what is the opinion of the Saviour of the world, and what would he answer to the question proposed? Was the pardon granted to the sinner the cause of her love, or the ef fect of it? Which of the two ideas ought to prevail in our minds, that in the parable, or that in the application of it? The opinion most generally received in our churches is, that the love of this woman ought to be considered as the effect of her pardon, and this appears to us the most likely, and supported by the best evidence: for the reason, on which this opinion is grounded, seems to us unanswerable. There is neither a critical remark, nor a change of virtue, that can elude the force and evidence of it: a creditor had two debtors, he forgave the one five hundred pence, and the other fifty, the first will love him most. Undoubtedly this love is the effect, and not the cause of the acquittance of the debt. On the contrary, the reason on which the second opinion is founded may be easily answered. It is grounded on this expression, Her sins are forgiven, for she loved much. The original reading is capable of another sense. Instead of translating for she loved much, the words may be rendered without any violence to the Greek text, her sins are forgiven, and because of that or on account of that she loved much. There are many examples of the original term being taken in this sense. We omit quotations and proofs, only to avoid prolixity.

We must then suppose, that the tears now shed by this woman were not the first, which she had shed at the remem

brance

brance of her sins. She had already performed several penitential exercises under a sense of forgiveness, and the repetition of these exercises proceeded both from a sense of gratitude for the sentence pronounced in her favour, and from a desire of receiving a ratification of it. On this account we have not assigned the fear of punishment as a cause of the grief of this penitent, as we ought to have done had we supposed that she had not already obtained forgiveness. Our supposition supported by our comment on the words of the text in my opinion, throw great light on the whole passage. The pharisee is offended because Jesus Christ suffered a woman of bad character to give him so many tokens of her esteem. Jesus Christ makes at the same time an apology both for himself and for the penitent. He tells the pharisee, that the great esteem of this woman proceeds from a sense of the great favours, which she had received from him: that the pharisee thought he had given sufficient proof of his regard for Jesus Christ by receiving him into his house, without any extraordinary demonstrations of zeal, without giving him water to wash his feet, oil to anoint his head, or a kiss in token of friendship; and that what prevented him from giving greater marks of esteem was his considering himself in the condition of the first debtor, of whom only a little gtatitude was required, because he had been released from an obligation to pay only a small and inconsiderable sum: but that this woman considered herself in the condition of the other debtor, who had been forgiven five hundred pence; and that therefore she thought herself obliged to give her creditor the highest marks of esteem. 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 she hath not ceased to kiss my feet. My head with oil thou didst not anoint; but she hath anointed my feet with ointment. Wherefore I say unto thee, her sins, which are many are forgiven. On this account she hath loved much, and hath given me all these proofs of affection, which are so far superior to those, which I have received at your table, for he, to whom little is forgiven, loveth little.

At length, Jesus Christ turns himself towards the penitent, and, affected at her weeping afresh, repeats his assurances of forgiveness, and appeases that sorrow, which the remembrance of her crimes excited in her heart, though she no

longer

longer dreaded punishment. Go saith he, thy sins are forgiven.... Go in peace.

.

Ye rigid casuists, who render the path of life strait and difficult; ye, whose terrifying maxims are planted like briars and thorns in the roads to paradise; ye messengers of terror and vengeance, like the dreadful angels who with flaming swords kept guilty man from attempting to return to the garden of Eden; ye who denounce only hell and damnation; come hither and receive instruction. Come and learn how to preach, and how to write, and how to speak in your pulpits to your auditors, and how to comfort on a dying bed a man, whose soul hovers on his lips, and is just departing. See the Saviour of the world; behold with what ease and indulgence he receives this penitent. Scarcely had she begun to weep, scarcely had she touched the feet of Jesus Christ with a little ointment but he crowned her repentance, became her apologist, pardoned during one moment of repentance the excesses of a whole life, and conde, scended to acknowledge for a member of a glorious church, not having spot or wrinkle, or any such thing, this woman, and what kind of a woman? A woman guilty perhaps of prostitution, perhaps of adultery, certainly of impurity and fornication. After this, do you violently declaim against conversion, under pretence that it is not effected precisely at such time as you think fit to appoint? Do you yet refuse to publish pardon and forgiveness to that sinner, who indeed hath spent his whole life in sin, but who a few moments before he expires puts on all the appearance of true repentance, covers himself with sorrow and dissolves himself in tears, like the penitent in the text, and assures you that he embraces with the utmost fervour the feet of the Re deemer of mankind?

Do I deceive myself, my brethren? I think I see the audience quicken their attention. This last reflection seems to suit the taste of most of my hearers. I think, I perceive some reaching the right hand of fellowship to me, and congratulating me for publicly abjuring this day a gloomy and melancholy morality, more likely to drive sinners to despair than to reclaim them.

How, my brethren, have we preached to you so many years, and you after all so little acquainted with us as to imagine that we have proposed this reflection with any other design than that of shewing you the folly of it? Or rather are you so little acquainted with your religion, with the spiit of the gospel in general, and with that of my text in particular