and loosed him, and forgave him the debt. But the same Servant went out, and found one of his fellow-servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came. and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.”

MAT. xviii, 23-34..

THE reader, by observing the conversation between Christ and his disciples which immediately precedes this parable, will learn, that the parable was intended to enforce the necessity of forgiving one another.

The particulars of this parable, I state thus: 1st. The great debt which the sinner owes by reason of transgression, is represented by a servant's owing his lord ten thousand talents.

2d. The impossibility of a sinner's atoning for, or purifying himself from sin, is signified by the servant's having not to pay.

3d. The demand for vengeance on the soul, made by the law, through the medium of a defiled and guilty conscience, is meant by the lord's commanding the servant, his wife, children, and all that he had, to be sold, and payment to be made.

4th. A humble and contrite spirit, and its fervent supplication for pardoning mercy and divine clemency, is signified by the servant's falling down and desiring patience, and even forgiveness of the debt. 5th. The condescension of the Father of all mercies in forgiving a repenting sinner, is shown by the lord's loosing the servant and letting him go, having forgiven him the debt.

6th. The accountability in which men stand one to another, and the possibility of their violating the trust in which they are placed, is shown by the forgiven servant's going out and finding one of his fellow-servants who owed him an hundred pence.

7th. Transgression against the pure principles and dictates of that grace by which the soul is made free from condemnation, is signified by the unforgiving temper of mind manifested in the last

mentioned creditor towards his fellow-servant.

8th. The sorrow of heart, felt by the true dis ciples of Christ, at beholding such a violation of the pure principles of christianity, is meant by the sorrow of the fellow-servants.

9th. That christians ought to make known to God such a fault, by the spirit of humiliation and prayer, rather than to fancy themselves arbiters of others' offences, is intended by those fellow-servants coming and telling their lord of the disagreeable circumstance which had happened.

10th. That those, who have received sealing manifestations of divine mercy in the forgiveness of sin, ought, according to the forgiveness which they have obtained, to forgive their brethren of the human race all their trespasses; shewing to others the same faror which all stand in infinite

need of receiving from God, is shown by the lord's saying to the forgiven, but unforgiving servant, Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?" 11th. That God will call to an account and severely chastise his children who wickedly depart from the grace which they have received, we understand by the lord's committing the undutiful servant to the tormentors.

12th. That although in mercy we may obtain pardon, or forgiveness of the awful debt, written as with the pen of iron, and with the point of a diamond on the tablets of our guilty hearts; yet, it does not secure us from contracting other debts; for, it is made evident in our text, that though the ten thousand talents were forgiven, and the servant could not be called upon therefor, the debt being discharged; yet, for his cruelty to his fellow-servant, his lord committed him to the tormentors until he should pay all that was due to him. Now it is evident, that this debt is new, and of that kind which the servant could pay, which is simply to forgive his fellow-servant. And it ought to sink deep into our minds, that our heavenly Father will do by us all as the lord did by his servant, if we do not, from our hearts, forgive every man his brethren their trespasses.

ILLUSTRATION.

Because it is said in the parable, "And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him," it has been supposed that this must intend never ending punishment, as it is supposed that the servant can never pay what is due. If this be the true

meaning of the text, it is evident that the disciples of Jesus were exposed to this never ending punishment; for it was to them the parable was spoken, and it was to them that Jesus applied it, saying, "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." If the disciples of Jesus Christ were exposed to never ending punishment for the offence of an unforgiving moment, it may be just to conclude that not only they, but every individual of the human race, will be thus punished, as it is not reasonable to suppose that any are clear from such a character. All have sinned and come short of the glory of God. All have come short of loving their neighbors as themselves. But the foregoing parable was evidently designed to teach real christians the necessity of the exercise of the spirit of forgiveness. See the introduction, verse 21, 22. "Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times, but until seventy times seven." Then Jesus introduces the parable, with reference to what he had told Peter, saying, "Therefore is the kingdom of heaven likened," &c. This christian duty is urged by St. Paul: Eph. iv. 31, 32. "Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Such is the imperfection of our present state, and such are the various circumstances to which we are incident, that so far from feeling himself secure

from sin, the christian ought to be continually guarded on every side. The knowledge of the truth as it is in Jesus, and the faith and hope which the gospel inspires, so far from taking away our moral obligations, or lessening our duty, they are extended and multiplied in the same ratio as the mind is enlarged. The general sentiment of divines, that believers in Christ can sin with less expense to themselves than unbelievers, is unscriptural as well as unreasonable. It may be proper to ask, if the belief of the gospel removes any moral duty or obligation to which a man feels himself holden before he is a believer in the gospel? The answer must be in the negative. Is it not a fact, that the knowledge of the grace of God, which bringeth salvation to the soul, gives the believer new lessons in morality, which are more extensive and sublime than those which he had learned before? This question must undoubtedly be answered in the affirmative. Then surely the words of our Lord will well apply in this case. See St. Luke xii. 47, 48. "And that servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." If there be more committed to the believer than there is to the unbeliever, then certainly more is required, and greater is the punishment in case of disobedience. But the general opinion maintained by the schools, is, that the sins of the unbeliever are of such a nature as te