SERMON XIV.

FORGIVENESS OF SINS.

LUKE vii. 41, 42.

THERE WAS A CERTAIN CREDITOR WHICH HAD TWO DEBTORS: THE ONE OWED FIVE HUNDRED PENCE, AND THE OTHER FIFTY. AND WHEN THEY HAD NOTHING TO PAY, HE FRANKLY FORGAVE THEM BOTH.

Ir has frequently been remarked, that parables are intended to communicate reproof in the most convincing, and at the same time in the least offensive, manner ; and persons have oftentimes received it in this way, when a direct accusation would have so irritated them, as to prevent its intended and desired effect. When David committed sin, in the affair of Bathsheba, the prophet administered reproof to him in a parable, the beauty and efficacy of which can scarcely be exceeded. "The LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe lamb, which he had bought and

nourished up and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto him, but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die; and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man." The parable from which the text is taken, is likewise admirably adapted to the occasion. It was spoken as a reproof to a mistaken Pharisee. The Pharisees in general avoided holding any friendly intercourse with the Redeemer. Some of them, grossly hypocritical in their professions of the strictest piety, and most of them corrupted by a proud selfrighteous spirit, they were ever contending and disputing with Jesus. They were among the most bitter enemies of the Saviour, during the time of his public ministry. One of them, however, more open to conviction than the rest, and perhaps affected with something our Lord had been saying, "desired him that he would eat bread with him." And the blessed Redeemer, a stranger to resentment and prejudice, accepted the invitation, and sat down to meat. And now an extraordinary incident occurs.

A woman

that was a sinner, in a degree which rendered the
appellation more peculiarly appropriate, when she
knew that Jesus sat at meat in the Pharisee's house,
entered it, probably drawn by veneration and love to
the Saviour, who had enlightened her understanding,
and by his Spirit brought her to a conviction of her
sins. This penitent, desiring to give some testimony
of her affection for that compassionate Redeemer who
had lately said, "Come unto me, all ye that labour
and are heavy laden, and I will give you rest," had
"brought with her an alabaster box of ointment,
and stood at his feet behind him weeping, and began
to wash his feet with tears, and did wipe them with
the hairs of her head, and kissed his feet and anointed
them with the ointment." Probably when Simon
invited the Saviour to his house, he supposed him to be
a prophet sent of God. But his opinion is changed as
soon as he sees him permitting this woman to perform
these kind and affectionate offices. He concluded
that, if Jesus had been a prophet or servant of God,
he would immediately have perceived the character
of this woman, and would have repulsed her with
that contempt and disdain, which he supposed she
had justly merited. He expected that Christ would
have sharply rebuked her, and have said, "Stand
by, for I am holier than thou." Little did he think
that the guest he had invited to his table had eyes
like a flame of fire, searching the very secrets of the
heart. Jesus, however, observing the workings of
his mind, thus addresses him :- "Simon, I have
somewhat to say unto thee. And he saith, Master,

say on."
On this, the Lord Jesus replies in the
words of our text:-" There was a certain creditor
which had two debtors; the one owed five hundred
pence, and the other fifty. And when they had
nothing to pay, he frankly forgave them both."

This text, taken in connexion with the context, affords an occasion for the discussion of the important doctrine of the forgiveness of sins. This is the great leading doctrine of the gospel; from which, in fact, it receives its name, as 66 a message of glad tidings." It may be considered as that prime blessing of the grace of God, to which all the other spiritual and eternal benefits of redemption are subsequently added. All the mercies of salvation, and all the graces of the Christian life, are virtually contained in, and connected with, the forgiveness of sins. All the display of God's love to us, and of his sanctifying Spirit working in us, are only the continuation and unfolding of this first blessing. The remission of sin is the prelude of our introduction into the family of God as his adopted children, and of our receiving all the spiritual and eternal advantages promised in the gospel of Christ. What is said of the infinite mercy of God, in ordaining the means of forgiveness, is no less true with respect to his mercy in actually conferring it upon the individual who receives it. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Whom he justified, them he also glorified." In forgiving our sins, therefore, the merciful God, through the grace of his beloved Son,

confers on us all other spiritual blessings, whether they pertain to the life of grace or the life of glory. Love and gratitude, in connexion with all other fruits of the Holy Spirit, will be the evidences that we have been made partakers of the unspeakable mercy and grace of God-remission of sin.

In discoursing farther on this subject, my object will be

I. To explain and illustrate the doctrine of forgiveness of sin.

II. To add some explanatory and cautionary remarks arising from the subject.

I. I propose

of forgiveness.

to explain and illustrate the doctrine

And here let us consider the necessity, the means, the evidences, and the assurance of the forgiveness of sins.

it

1. With reference to the necessity of forgiveness,

may be remarked, that all men are sinners, and therefore that they must either receive the punishment denounced against sin, or be the subjects of its remission.

There can be here no neutral ground. Every human being must either receive forgiveness of sins, and its concomitant blessings, adoption into the family of God, and admission to a state of eternal glory and happiness; or otherwise must suffer the condemnation of sin, and be consigned to a state of everlasting misery and woe. But it is necessary that this branch of the subject should have some farther amplification. The blessed God has given to men a