are bound to suppose the characters here introduced to have been admitted into Heaven, not on account of their sins, but on their repentance and faith in Christ; and that, when they are in Heaven, they must be purified from all earthly passions, from envy and uncharitableness; and, if the Wife was an object of mercy and to be admitted into Heaven, they would, like “the angels," or, or, as angels, have "joy in the presence of God over one sinner that repenteth." (Luke xv.) But it does not appear that she ever repented. Without alleging this, she confesses that she had spent her time in vain, and lived most lewdly. Nay, Christ says "thou hast refus'd my proffer'd grace and mercye both:" which could not well have been said if she had in this life repented. And we have no reason to think that there is any repentance after this life, but quite the contrary, as appears from the parable of the rich man and Lazarus. (Luke xvi. 19, &c.) Also, from the text in Ecclesiastes (xi. 3.) "if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be"; and from the words of our Saviour "the night cometh when no man can work." (John ix. 4.) I shall not enter into a discussion of all the low and indecent scurrility used by this Wanton Woman; but there are two or three points which must not be passed over without notice. Mary Magdalene is considered here as the same person as the Woman who had been taken in Adultery. At the time of building The Magdalen Hospital, the name given to the foundation occasioned much controversy, and the learned Dr. Lardner, in a Letter addressed to the excellent Jonas Hanway, vindicated Mary Magdalene from the imputation so commonly thrown upon her chastity. After stating the case and summing up the evidence, he says, "Mary of Magdala was a woman of distinction, and very easy in her worldly circumstances. For a while she had laboured under some bodily indisposition, which our Lord miraculously healed. For which benefit she was ever after very thankful. So far as we know, her conduct was always regular, and free from censure. And we may reasonably believe, that after her acquaintance with our Saviour it was edifying and exemplary. I conceive of her, as a woman of a fine understanding, and known virtue and discretion, with a dignity of behaviour becoming her age, her wisdom, and her high station. By all which she was a credit to him, whom she followed as her Master and benefactor. She shewed our Lord great respect in his life, at his death, and after it. And she was one of those, to whom he first shewed himself after his resurrection. As appears from Matt. xxviii. 1—10. Mark xvi. 9. and John xx. 1-18." (See Lardner's Works, vol. xi. p. 258.* also Encyclopædia Britannica. Art. Mary Magdalene.) In the next place the Wanton Wife says to St. Paul, that he persecuted God's Church "all through a lewd desire". St. Paul certainly acknowledges that he persecuted the Church of God, and that on that account he was not meet to be called an Apostle, (I. Cor. xv. 9.) but there is no authority in scripture to attribute it to the motive here mentioned. She afterwards says of the thief, who suffered on the cross at the same time with our Saviour, and who, on account of his penitence, received pardon from his mouth, that he, "for one poor silly word, past into paradise". Upon this subject Bishop Horne, in his Discourse, Works wrought through Faith a Condition of our Justification, says: The *The Reply of Hanway to this Letter is worthy the atten tion of the Reader as an instance of candour in controversy, in acknowledging an error when proved to be such, and of respect to the opponent, yet maintaining those points in which he conceives himself to be right. (See Reflections, Essays, &c. by Mr. Hanway, 2 vols. 8vo. 1761. Vol. II. p. 1.) example that bids the fairest for justification by faith without works is that of the thief upon the cross, But a nearer inspection will soon convince us, that even in that instance, singular as it was, faith came attended by her handmaids, repentance, piety, and charity. For first, without compulsion, he made a full confession of his own guilt and his Saviour's innocence—“ We receive the due reward of our deeds, but this man hath done nothing amiss.” 2dly, He made an open profession of his faith in Jesus as the Messiah, the king of Israel, when he hung naked on the cross, mocked and derided by the Jews, and forsaken of all, as an outcast of heaven and earth. 3dly, He prayed to him in that character" Lord, remember me, when thou comest into thy kingdom." And lastly, his charity reproved and endeavoured to effect the conversion of his fellow-sufferer-" Dost not thou fear God, seeing thou art in the same condemnation ? And we indeed justly," &c. There is a passage upon the subject in one of the Fathers* so extremely beautiful and apposite to the present purpose, that I cannot help translating it—“The penitent thief performs many offices of religion at the same time. He believes, *Arnold. de ultimis septem verbis Domini. H h he fears, he feels compunction, and repents; he confesses, and preaches; he loves, he trusts, and he prays. He is enlightened by faith, subdued by fear, softened by compunction, shaken by repentance, purged by confession; he is zealous in his preaching, and enlarged in his charity; he hopes through confidence, and obtains by prayer." Never surely did man perform so much in so short a time! And, if he was not justified by faith alone, where shall we find an example of one who was. In No. 9. p. 9. In "Ye virgin powers defend my heart", (see Letter v. p. 261.) the lady wishes that "where frail nature seems inclin'd", they may "there place a guard of pride." Pride is a very improper and frail guard in such cases. (see before, p. 271.) P. 14. In "As pensive Chloe walk'd alone," mention is made of Jove descending to court in a silver shower. P. 21. In "Ye happy swains! whose hearts are free", it is said that love is fatal to human quiet, and the poet advises them to "Fly the fair sex, if bliss you prize, The snake's beneath the flower; Who-ever gaz'd on beauteous eyes That tasted quiet more? How faithless is the lovers' joy! How constant is their care! The kind with falsehood to destroy, |