we however be told that such instances of oppression as that described in the parable are but seldom witnessed among us? Are they not, on the contrary, of daily occurrence, and moreover so numerous as to be almost regarded with indifference? Are not such actions constantly glossed over under the hollow pretences of justice, of satisfying the rigid scruples of honour, and keeping up a pretended dignity of character, which would be far more "honoured in the breach than the observance ?" Does not what in modern phrase is termed society frequently, in her tyranny, impose false principles upon the consciences of men which religion cannot recognize; and does not the doctrine of requiting injuries with wrong stand most prominent among them? Does not honour, as her laws are now interpreted, but too often determine upon sanguinary revenge as the highest test of a brave and noble mind? and is not the principle of mutual murder established among us as the unavoidable, or at least the only honourable, means of settling injuries? But can we suppose that man, in order to support his assumed dignities, shall violate with impunity the laws of God and of nature, when that Omnipotent Being who framed them both has commanded that they shall not be broken? Can the man who, for some trifling injury, is only to be appeased by the blood of his offender, dare look up to his

Maker, imploring that mercy which he has so ruthlessly denied to another? Alas! the principles of revenge are so widely diffused among the different societies of men, but modified and presented under such various plausible aspects, that it is not only contemplated without reproach, but really often applauded as an exercise of justice.

But to return to the parable. The unrelenting creditor we may observe condemned himself by casting his fellow servant into prison. If the latter deserved punishment, the former could not be worthy of forgiveness. And this will be the more strikingly obvious if we only consider the vast disproportion between the debts of the two, as well as the incalculable inequality of condition between the creditors and their respective debtors. The punishment too of the unmerciful servant is to be remarked. He was in turn cast into prison, there to remain until he should pay the whole that was due unto his lord; and as this was impossible for him ever to do, his imprisonment was consequently to be eternal. "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."

These, we are to recollect, are the words of Him who came down from heaven to dwell among the sons of men, that he might teach them the way of God in truth, and redeem their

souls from the bondage of corruption, who, after he had rendered up his life a sacrifice for their guilt, returned to the throne of his glory to be their Advocate in heaven. It is important to us all to consider, that whether we address the Deity in public or in private worship, we make our forgiveness of others an express condition upon which we solicit pardon for ourselves. If then at the very moment we are offering up that expressive form of supplication which our blessed Lord has commanded us to use when we pray, we still harbour feelings of resentment against any;—if in short we are not at peace with all mankind, we absolutely invoke the wrath of heaven instead of conciliating its mercy. It is perfectly undeniable that our merciless conduct to others must deservedly recoil upon our own heads, when we virtually pray to God that it should do so every time we appeal to Him in that form of petition which he has himself condescended to frame for our use.

Can any thing be a greater insult to that Almighty Being, whom we have this day so solemnly addressed in his holy temple, than to beseech his blessings upon such conditions as, if complied with, must issue in our destruction? Is it not mere trifling to supplicate his mercies upon terms that must render those mercies ineffectual? And we certainly do this whenever we pray to him under feelings of enmity towards

our fellow creatures. We cannot surely expect if we forgive not, and when too our very prayers as it were condemn us, that God will so far encourage our want of mercy towards an offending brother as to pardon us whilst we, on our parts, are remorselessly violating his positive commands, even at the moment when we are expressly stipulating in our petitions to be forgiven precisely in proportion as we forgive.

We are moreover to consider further, that whenever we assemble together for public worship, we profess to be at peace with all mankind, and though this profession be not made in any explicit form of words, it is nevertheless sufficiently implied in our prayers. Do we not solemnly implore God that he will "bless and keep all his people;" that he will "bring into the way of truth all such as have erred and are deceived;" that he will "have mercy upon all men;" that he will "forgive our enemies, persecutors and slanderers?" and if we deny them forgiveness, is it not a perfect mockery in us to solicit their pardon from God? In such a case we cannot really desire what we pray for; for what interest can we feel in the remission of their sins against their Creator, whom we are too unrelenting to pardon for their trespasses against ourselves? If we offer up petitions to heaven in which our hearts are not interested, we never

surely can suppose that the Searcher of hearts will receive them; and if we are indifferent about their success, we decidedly insult him by offering them up. Words alone can impart no efficacy to our supplications; they must bear the impression of sincerity and truth, or they will "altogether become abominable."

Nothing can well be stronger throughout the evangelical scriptures than the exhortation that "men should dwell together in unity and godly love." St. Peter's exhortation is, "be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous." Passages of precisely similar import abound throughout the New Testament. The love of our kind is no less the law of nature than the law of religion. Can we conceive a stronger tie to attach us to each other, than our equality by nature? "For all men have an entrance into life and the like going out." Community of sorrows should make us friends. We only encrease our evils here and our perils hereafter by becoming foes. "Man as a solitary individual is a very wretched being. As long as he stands detached from his kind, he is possessed neither of happiness nor of strength. We are framed by nature to unite. We are impelled towards each other by the compassionate instincts of our frame. We are linked by a thou