the same time, also, these worthless men, by obliterating one article, mutilate, and so totally invalidate, the covenant of God, in which we have seen our salvation is contained; being thus guilty not only of sacrilege by separating things so united, but also of impiety and cruelty, by overwhelming miserable souls with despair, and of treachery to themselves and others, by contracting a habit of carelessness, in diametrical opposition to the Divine mercy. The objection of some, that in wishing the advent of God’s kingdom, we desire at the same time the abolition of sin, is too puerile; because, in the first part of the prayer, we have an exhibition of the highest perfection, but here of infirmity. Thus these two things are perfectly consistent, that in aspiring towards the mark we may not neglect the remedies required by our necessity. Lastly, we pray that we may be forgiven AS WE FORGIVE OUR DEBTORS; that is, as we forgive and pardon all who have ever injured us, either by unjust actions or by contumelious language. Not that it is our province to forgive the guilt of sin and transgression; this is the prerogative of God alone: our forgiveness consists in divesting the mind of anger, enmity, and desire of revenge, and losing the memory of injuries by a voluntary forgetfulness. Wherefore we must not pray to God for forgiveness of sins, unless we also forgive all the offences and injuries of others against us, either present or past. But if we retain any enmities in our minds, meditate acts of revenge, and seek opportunities of annoyance, and even if we do not endeavour to obtain reconciliation with our enemies, to oblige them by all kind offices, and to render them our friends,—we beseech God, by this petition, not to grant us remission of sins. For we supplicate him to grant to us what we grant to others. This is praying him not to grant it to us, unless we grant it also. What do persons of this description gain by their prayers but a heavier judgment? Lastly, it must be observed, that this is not a condition, that he would forgive us as we forgive our debtors, because we can merit his forgiveness of us by our forgiveness of others, as though it described the cause of his forgiveness; but, by this expression, the Lord intended, partly to comfort the weakness of our faith; for he has added this as a sign, that we may be as certainly assured of remission of sins being granted us by him, as we are certain and conscious of our granting it to others; if, at the same time, our minds be freed and purified from all hatred, envy, and revenge; partly by this, as a criterion, he expunges from the number of his children, those who, hasty to revenge and difficult to forgive, maintain inveterate enmities, and cherish in their own hearts towards others, that indignation which they deprecate from themselves, that they may not presume to invoke him as their Father. Which is also clearly expressed by Luke in Christ’s own words.