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DISCOURSE VI.

MATTHEW, Vi. 12.

Forgive us our debts, as we forgive our debtors.

THE doctrine of forgiveness may with propriety be classed among the most interesting subjects which can at any time engage the attention of the christian suppliant. It is chiefly with the hope of obtaining this invaluable favour, that the penitent is encouraged, notwithstanding the anguish and horror which arise from recollected guilt, to cast himself at the feet of his offended Creator: and it is partly from a sense of Divine forgiveness, that the experienced and confirmed believer is imboldened, with filial reverence and affection, to approach the throne of mercy, and to implore

those "good and perfect gifts" which advance him towards spiritual maturity, and prepare him more and more for the felicities of heaven. Where no hope of forgiveness exists, none of the blessings of religion can be realized. He whose conscience is galled with the burden of unpardoned sin, feels that he has no part with true Christians: he feels that he has not taken one step in that new and living way which is consecrated for us,-that he has not obtained that first privilege which introduces the soul to every other. The ancient prophets, though their annunciations of pardon were founded on correct ideas of the character of God, had perhaps but indistinct conceptions of the manner in which it was bestowed, and, more especially, saw not, as Christians see, its equal bearings on the justice and the clemency of the Divine government. Jesus Christ, on the contrary, was the distinguished Herald of this grand and interesting doctrine: he came from heaven on purpose to develope and illustrate it. It was his great business to reveal it more explicitly than it had been revealed in any previous age, and to place it in a point of view the most consistent with the character of Deity, and the most encouraging to the repenting sinner. This he effected, not only by his luminous instructions, but by his death, in

which he became a Propitiation for sin, to declare the righteousness of God, and to show that God might be just, and yet the Justifier of him that believeth in Jesus." As this, therefore, was one of the principal objects for which the Son of God assumed "the likeness of sinful flesh," it was natural for him to introduce some notice of the blessing thus to be secured, in that prayer which he composed and recommended for the use of his followers.

By the term " debts," in our text, we are to understand offences committed against God. Agreeably to this, St. Luke writes," Forgive us our sins;" and St. Mark,-"Forgive us our trespasses." These sins or trespasses are called debts, because, by the commission of them, we incur the penalty which Divine justice has annexed to the transgression of the law,-a penalty, the quality of which may be inferred from the tremendous declaration, -"Cursed is every one that continueth not in all things written in the book of the law to do them."

With respect to the latter clause of the text, -"as we forgive our debtors," which is employed as an argument, or plea, to enforce the petition, we may just observe, that it alludes chiefly, perhaps, to personal injuries, rather than to pecuniary obligations, the re mission of which, though proper in some in

stances, might, in others, be attended with the most serious consequences as it regards our own affairs, and prevent us from meeting the just demands of those to whom we ourselves are indebted: but, even in this case, a too rigorous treatment, as it would evince an unfeeling and a vindictive temper, ought to be most carefully avoided.

With the hope of rendering this portion of our Lord's directory profitable to you, it is proposed,

I. To state the doctrine of forgiveness, as it is revealed in the sacred writings.

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II. To show what is implied in the prayer, Forgive us our debts," and,

III. To clear up some difficulties which may be supposed to arise from the subject.

I. We are to make some observations on the doctrine of forgiveness.

Most affecting is the consideration, that human beings have departed from the glorious Author of their existence; and that whatever difference may have been observable in the extent of their defection, they have universally accorded in undervaluing and forsaking him

who is the Fountain of genuine happiness. It is indeed to be deplored, that not one of our race, how eminent soever in intellectual endowments, and how exalted soever by circumstances favourable to a wide moral influence, has been excited by a powerful impulse, such as we may suppose an angel would feel, to oppose and resolutely withstand the universal revolt: but that old and young, rich and poor, wise and unwise, should, from the period of the original apostasy, have fallen into the ranks of rebellion, and have strengthened and protracted the great conspiracy against the Creator of the world; thereby exciting against themselves, from age to age, his awful, but righteous, indignation.

It is scarcely possible to view man as an intelligent agent, possessing the ability of discriminating between good and evil, and subject to the approbation and censure of his own conscience, apart from his relation to the supreme moral Governor. Every man feels, or at least suspects, even if he be destitute of a correct idea of religion, that he is amenable at the tribunal of that God who knows the interior of the heart, and weighs the actions of human beings in the impartial balance of eternal equity.

The moral government of God (or in other

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