that was a sinner, in a degree which rendered the appellation more peculiarly appropriate, when she knew that Jesus sat at meat in the Pharisee's house, entered it, probably drawn by veneration and love to the Saviour, who had enlightened her understanding, and by his Spirit brought her to a conviction of her sins. This penitent, desiring to give some testimony of her affection for that compassionate Redeemer who had lately said, "Come unto me, all ye that labour and are heavy laden, and I will give you rest," had "brought with her 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." Probably when Simon invited the Saviour to his house, he supposed him to be a prophet sent of God. But his opinion is changed as soon as he sees him permitting this woman to perform these kind and affectionate offices. He concluded that, if Jesus had been a prophet or servant of God, he would immediately have perceived the character of this woman, and would have repulsed her with that contempt and disdain, which he supposed she had justly merited. He expected that Christ would have sharply rebuked her, and have said, "Stand by, for I am holier than thou." Little did he think that the guest he had invited to his table had eyes like a flame of fire, searching the very secrets of the heart. Jesus, however, observing the workings of his mind, thus addresses him :-" Simon, I have somewhat to say unto thee. And he saith, Master,

say on."
On this, the Lord Jesus replies in the
words of our text:-' "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.”

This text, taken in connexion with the context, affords an occasion for the discussion of the important doctrine of the forgiveness of sins. This is the great leading doctrine of the gospel; from which, in fact, it receives its name, as a message of glad tidings." It may be considered as that prime blessing of the grace of God, to which all the other spiritual and eternal benefits of redemption are subsequently added. All the mercies of salvation, and all the graces of the Christian life, are virtually contained in, and connected with, the forgiveness of sins. All the display of God's love to us, and of his sanctifying Spirit working in us, are only the continuation and unfolding of this first blessing. The remission of sin is the prelude of our introduction into the family of God as his adopted children, and of our receiving all the spiritual and eternal advantages promised in the gospel of Christ. What is said of the infinite mercy of God, in ordaining the means of forgiveness, is no less true with respect to his mercy in actually conferring it upon the individual who receives it. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Whom he justified, them he also glorified." In forgiving our sins, therefore, the merciful God, through the grace of his beloved Son,

confers on us all other spiritual blessings, whether they pertain to the life of grace or the life of glory. Love and gratitude, in connexion with all other fruits of the Holy Spirit, will be the evidences that we have been made partakers of the unspeakable mercy and grace of God-remission of sin.

In discoursing farther on this subject, my object will be

I. To explain and illustrate the doctrine of forgiveness of sin.

II. To add some explanatory and cautionary remarks arising from the subject.

I. I propose to explain and illustrate the doctrine of forgiveness.

And here let us consider the necessity, the means, the evidences, and the assurance of the forgiveness of sins.

1. With reference to the necessity of forgiveness, it may be remarked, that all men are sinners, and therefore that they must either receive the punishment denounced against sin, or be the subjects of its remission.

Every

There can be here no neutral ground. human being must either receive forgiveness of sins, and its concomitant blessings, adoption into the family of God, and admission to a state of eternal glory and happiness; or otherwise must suffer the condemnation of sin, and be consigned to a state of everlasting misery and woe. But it is necessary that this branch of the subject should have some farther amplification. The blessed God has given to men a

law, which is "holy, just, and good." This law requires perfect and perpetual obedience of every human being, and denounces its tremendous curse upon every transgressor: But what is the transgression of the law? It is doing that which it forbids, or omitting to do that which it commands. This law is of immutable and eternal obligation. There never was a period, nor ever will be, in which its requirements have not, or will not be, obligatory upon every rational creature in heaven, earth, or hell. Has not the blessed and holy God forbidden every sin? Has he not enjoined every duty? Has he not said, "Cursed is every one that continueth not in all things that are written in the book of the law to do them?"

But viewing sin as a debt, some may be said to owe much more to God, than others. In the text our blessed Lord states the case of two debtors; one of which owed his creditor five hundred pence, and the other fifty. Though all sin is a deviation from God's law, and exposes the transgressors to its awful sanction; yet all sins are not equal. Some sins are in themselves greater debts than others; and some sinners, by reason of the extent and aggravation of their sins, are greater debtors. Some have sinned against clearer light, and higher knowledge, than others. Some have proceeded in a course of guilt a much greater length of time than others. On these, as well as on other accounts, some sinners may be said to owe five hundred pence, while others may be considered as owing only fifty.

wrecked. No, that divine principle, which is the truth and the evidence of the faith which is the gift of God, and which worketh by love through grace, faileth not. A true believer may for a time lose it in degree and exercise. He may for a season leave his first love, and therefore may receive the rebukes and chastisements of his Lord; but the principle itself is immortal and incorruptible. We may accommodate to it the words of the blessed Jesus :"The water that I shall give him shall be in him (to whom it is given) a well of water springing up into everlasting life."

2. Secondly, I argue that love never faileth, from the declarations of the beloved apostle John.

"By this we know (says this apostle) that we have passed from death unto life, because we love the brethren." Here, love to our fellow Christians is spoken of as a direct and positive evidence that we have passed from a state of spiritual death to spiritual life. The possession of the principle that influences a Christian to love the brethren, is a mark of his being born again, and of his having implanted in him the incorruptible seed of God. This seed is sown in the souls of all the children of God in their regeneration, and this apostle tells us, that it remaineth in every one that is born of God. For what is his express language? Whosoever is born of God his seed remaineth in him." When a child is born into the world, he can never be unborn again, but he is created for immortality. So when a child of God is born again in spiritual regeneration, it is born to