SERMON VI. ************ ******************* MATT. VI. 12. Forgive us our Debts, as we HE parallel place in St. Luke is debted to us; from whence it appears, that the 153 the injuries both to God and man are properly enough call'da Debts. The parable of the unmerciful fervant is a proof of this explication, where the offences of men against each other are set forth in the debt of a few pence; and thofe of men against God, their common master, in the immense debt of an hundred talents. The divine Author of this Prayer gives the fame sense in the . 14, 15. following verfes. If ye forgive men their Tref fpaffes, your heavenly Father will forgive you; but if ye forgive not men their Tref paffes, neither will your Father forgive you your Trefpaffes. It is worthy of obfervation, that our Saviour thought it neceffary to fingle out this a The Greek of St. Matthew hath it, apes żμło và ¿Quλńmala, and that of St. Luke ràs dμagrías, &c. It is evident that the word genua is by the facred ftyle fynonymous with uagría; fo Matt. xxiii. 16. ¿péind is truly render'd reus eft ; fo likewife Luke xiii. 4. οφειλέ) is put for αμαξιωλοί. Now this new fenfe of the Greek word is owing to the ambiguity of the original 2, which according to the context fignifies either. guilt or debt, one of which fenfes is follow'd by the interpreter of St. Matthew, the other by St. Luke; the one tranflating it literally, the other (as Grotius obferves) lindte ogy. It appears from thence reafonable, notwithstanding the difference of the Greek, to retain the common way of expression, forgive us our Trefpaffes, &c. However, I would hereupon obferve, that the improper use of feveral Greek words in St. Matthew are an evident proof that the prefent Greek of that Gospel is a tranflation from the Hebrew. article article from all the reft, and to fhew, as he doth very particularly, both the neceffity of obtaining forgivenefs from his Father, and the terms by which we must expect to do fo. The defire of revenge was fo deeply rooted in nature, fo much strengthen'd by custom and prescription, and fo little difcountenanc'd hitherto by God's own laws to the Jews, that to bring men to this perfect and heavenly rule of forgiveness, there was wanting much authority in the teacher, and a very strong fenfe of their own intereft in the practice of it. No one therefore could preach this dif agrecable doctrine with more confidence than the Son of God, who himself bore our fins, and carried our forrows; nor could he give a more cogent reafon for obeying it, than by making the low pardon of finners to their brother, the only condition of obtaining a more important one from God. The Saviour of the world is truly call'd the Ifai. ix. 6. Prince of Peace, fince he gave the best affurances of it from God to man, and the most perfuafive motives to it between one man and another; and by both promifing it on one hand, and teaching it on the other, fhews the true complexion of his Gospel, which is founded. in mercy, and doth withal naturally promote it. The fruits of his preaching did hereby fulfil the prophetick prophetick acclamations made at his birth, and he by establishing peace upon earth, brought down from Heaven good will towards men. Left therefore this duty of charity should be either forgot or neglected, it is made the fubject of our daily and most important Prayers, and we are reminded of the neceffity of reconciliation to each other, as oft as we ask it of God for our felves. I fhall treat of the words in this method: Firft, I fhall fet forth the limitation and exception with which we ask the pardon of our Trefpaffes. Secondly, Enquire into the measure and degree of that forgiveness to each other, which is made the condition of it. And, Thirdly, Shew the great difproportion that there is between the pardon of men to each other, and that which they here ask of God for themselves. First, The limitation and exception with which we ask the Pardon of our Trefpaffes. Now we do not in this, as in the other Petitions, ask God's favour without limitation, the request being made with a condition, extends no farther than fuch condition. So that thofe, who thus pray for the forgiveness of their Trefpaffes, are either fuppos'd to declare themfelves friends with all the world, or or to renounce that pardon they themselves want for the divine mercy. They put the iffue of their fuccefs upon this condition, and defire upon no other terms to be forgiven, than as they forgive others. The Petition is such as every one may understand, and if they knew their own finful state, should earnestly wish to have granted; but they do not attend to the condition with which they ask. They feem by their practice to think, that the forgiveness of their brethren is not fo neceffary but that they may be heard without it; and they vainly hope, that in asking the pardon of their fins they may unconditionately defire, that their malice and revenge may be pardon'd too. There is indeed fo little of this Christian duty feen in common practice, that it is taken for a virtue of an uncommon fize, for fomething above both the capacity and obligations of mortals; and it is not fufficiently confider'd, that they profefs it in their daily Prayers. The uncharitable and revengeful, do by these words condemn themselves out of their own mouths; and by asking pardon upon the condition of charity, for want of that charity difclaim God's mercy. Our refentments are not to be our companions when we come before God, and we must resolve to lofe |