66

He will not always chide; neither will he keep his anger for ever. For as the heaven is high above the earth; so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us."* The same divine truth is proclaimed by the mouth of his prophet Isaiah: "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."+ The New Testament abounds with declarations of the same nature. Why is the babe at Bethlehem to be called Jesus?—“ because he shall save his people from their sins." Why was He offered on the cross?" because he was to bear the sins of many." What is the efficacy of his blood?-"it cleanseth from all sin." Wherefore does He intercede above?—it is

"an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." In a word, the whole of his incarnation, sufferings, death, resurrection, ascension, and intercession, was to make Him "a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people."+

Finally. It is seen in the persons whom he has saved. Think on their number,―gathered from every kindred, and nation, tongue, and people, they form a multitude which no man can calculate. Think, also, on their character," This is faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting."§ Examples fully confirm its truth. But we remark,

Ps. ciii. 9, 11, 12. ↑ Isaiah xliii. 25. Heb. ii. 17.

61 Tim. 1. 15, 16.

IV. THAT HOWEVER FREE THE MERCY OF GOD IS TO MAN, Α MERCIFUL DISPOSITION TOWARDS

OUR

FELLOW-CREATURES

ENJOYMENT.

IS NECESSARY TO ITS

This is the plain declaration of the passage before us: "For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your Father forgive your trespasses." There is a passage in the book of an Apocryphal writer expressive of the same truth: "One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask the forgiveness of his own sins?"* For the explanation, therefore, of the precept in the text, let us make two enquiries. Firstwhat it cannot mean; and secondly-what it does.

First. It cannot, according to the general tenor of Scripture, condemn self-defence by lawful means. Whenever we find a portion of Scripture that appears to assert a truth, which does not harmonize with the common course and bearing of the holy volume, we are always required to understand it in a modified sense. This is the case here. It cannot be supposed that it is forbidden us to seek redress in a court of law for injury done us, when every other method has failed. Surely the sacred counsels of the Son of God never direct us to expose our persons and property to the violence and plunder of every depredator; or to forego a criminal prosecution of a felon, who has committed an outrage on the morals and laws of society; or to repose our cordial confidence in a man whom we have proved an enemy: such advice it cannot give. Neither does the sentiment in the passage command us to forgive others, as the qualifying or meritorious ground of the par

Eccles. xxviii. 3, 4.

don of our sins. This would be contrary to the whole genius of Christianity; and if we make salvation conditional in this sense, we set aside the gospel of Christ: for if we are forgiven by virtue of our forgiving others, "then is righteousness by the law, and Christ is dead in vain." This method of obtaining life would introduce, and not exclude, the boasting which St. Paul condemns. It is the solemn and essential doctrine of revelation, that we can perform no righteous acts, and that we can possess no holy dispositions, sufficient to atone for our offences, and make satisfaction for our sins; "but that the gift of God is eternal life, through Jesus Christ our Lord."*

Secondly. What, then, does it signify? My brethren, although we are not forgiven because of our forgiving others, yet we are not pardoned without it. There is a necessary connection between the two acts, just as there is between repentance and remission, or faith and justification. Where there is neither faith or repentance, there will be no trust reposed in the Saviour on the one hand, or sense of the need of his mercy on the other; and hence both these fruits of the spirit are vital principles in the plan of redemption. Now these two radical graces, cherished in the heart, will naturally lead to the production of a mild and forgiving spirit towards others. A right view of ourselves, and a consistent apprehension of the gospel of Christ, will infallibly dispose us to pity and pardon, rather than avenge, our fellow-creatures, who may "despitefully use us and persecute us." Thus, in short, this merciful disposition becomes at once an evidence and an effect of our renewed nature; and in this view it is necessary to salvation. And I do most distinctly state it to you this morning, that if you are full of vindictive, wrathful, and implacable feelings towards any who may

Rom. vi. 23.

have done you harm, you give as strong an indication of an unrenewed heart, and an unpardoned soul, as can possibly be exhibited, short of positive enmity, and unblushing profaneness. Take these as scriptural maxims, that if you properly feel your need of the forgiveness of your accumulated provocations of the Most High, you will not be passionate and resentful of every slight offence received from another. And if, under a deep sense of the mercy of God, and the constraining influence of the spirit and commandment of the Redeemer, you cordially forgive, as far as a regard to your safety and character will allow, the man that does you wrong, you have a happy evidence of the forgiveness of your trespasses, and may take the comfort of it.

Now, does not reason establish the justice and propriety of this divine arrangement? Is it possible for a man who truly feels himself a weak and wandering creature, guilty of many offences, and in daily danger of offending God, to be bitter and implacable against his fellow-creatures? Is it possible for one who is deeply imbued with the unspeakable love of the Almighty, and the sense of the mercy which he has obtained at his hand, to be eager to revenge every little wrong, and incapable of kind affections towards his brother who does amiss? Is it possible for an individual who cordially adores the Lord Jesus Christ, and who rejoices in his love to the human race, to continue unsoftened by divine compassions, and unrelenting towards beings of his own species? Is it possible for him to withdraw from the mercy-seat, where he has been comforted with the hope of forgiveness, and approach a sinner like himself, with wrath on his tongue, and vengeance in his heart? Such a temper would indeed prove, that whatever religion has done for thousands, hitherto it has done but little for him.

But the flight of time compels me to bring these

observations to a close. I shall, therefore, give you but one word of general exhortation. You profess to revere and espouse the great truths of our holy religion then let it be your constant care to exemplify their spirit and tendency. Labour after the graces of humility, self-denial, and true charity. Let there be no angry conamong you. Help one

tentions or back bitings heard another on towards heaven. Imitate that which is good wherever you find it; but learn evil of no man. Encourage each other in the ways of serious godliness. Learn the hard lesson of forgiving wrongs and injuries, and of praying for those who are your enemies. Difficult as the duty is to human nature, the Spirit of God can enable you to practise it. "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful."* Amen.

Col. iii. 12-15.