ardently desire their happiness. In no way could these prayers be answered which would be so gratifying to pious minds, as in their conversion and eternal deliverance from all evil. But our prayers do, at the same time, virtually include a request, that, should they never voluntarily submit to Christ, they may be put under his feet. We can not petition for the complete exaltation and triumph of Zion's King, without, in effect, petitioning for the downfall of all his incorrigible foes for if the one cause rises, the other must sink. All the sincere prayers in behalf of Zion which rise before the mercy-seat, have, in reality, a bearing on the state of her enemies; and they will be answered, either in bringing them over to her side, or in binding them hand and foot, so that they can do her no more harm.

Secondly. Wherever, in the book of Psalms, certain destruction is imprecated on any particular individuals or nation, we are to under. stand it as comprehcnding a prediction, declaring the purpose of God to destroy such persons or people. This remark will apply to the im precations which are found in all the other acceptable prayers recorded in the scriptures. I say acceptable prayers; because prayers of a dif ferent character are undoubtedly recorded in this holy book. Witness the prayer of Jezebel against Elijah, and that of Jeremiah against the man who brought his father the tidings of his birth. Neither of these imprecations (though one of them fell from the lips of a holy prophet) ought to be considered as holy or acceptable. But there were undoubtedly holy prayers which contained imprecations; and some of these were personal, calling for vengeance to be executed on particu. lar individuals, or a particular people. The destruction of Judas, and the judicial blindness and reprobation of the Jewish nation, appear to be imprecated in the prayers which are contained in the 109th Psalm. Paul seems to call down a curse, and not a blessing, on Alexander the coppersmith, (who did him much evil,) when he says, "The Lord re. ward him according to his works." In these and similar cases, we are not to suppose that the imprecations express malicious or unforgiv. ing feelings towards the ones who are thus anathematized, but are to be understood as so many divine predictions of the certain destruction of those against whom they were uttered. They were also intended to show, that the destruction imprecated comes from the Almighty; while the prophets and apostles, together with all who fear God, do, by such imprecations, cordially assent to God's decree. And here let it be remembered, that, since the spirit of prophecy is no longer granted to the church, imprecations, calling for the destruction of particular men, or tribes of men, must now be improper and profane.

First. A forgiving spirit fully accords with all the other branches of experimental religion. Its harmony with the lore of benevolence is very manifest. It was shown to be the nature of benevolence, to wish well to all, whatever might be the character they possessed. If ene. mies can be loved, they can be forgiven. The spirit of benevolence and that of forgiveness, have such a near resemblance as to be scarcely

distinguishable. Benevolence, however, could have been exercised, even if none but holy beings had ever existed; but the spirit of forgiveness could not.

This Article has no disagreement with the second; for while it exhibits the good man as exercising a forgiving spirit towards his worst enemies, it does not expect him to delight in them, until they shall evince an alteration in their hostile feelings. But as a placable spirit wishes no ill, even to an inveterate foe, it waits and longs for an op. portunity to add the love of complacency to that of benevolence.

A reconcilable spirit towards those of our fellow men with whom we have been at variance, harmonizes with that actual reconciliation to God, which constitutes the subject of the third Article. If we have given up our enmity against Him, whom we hated more than any other be ing in the universe, the very spirit of hatred and revenge has received a death wound. When we are at peace with God, we are prepared to be at peace with men. If hostilities are still kept up, the Christian should let his enemies do all the fighting; at least, all that which is the result of angry and revengeful feelings.

Forgiveness of injuries is in concord with repentance-the subject of the fourth Article. Can a penitent, who is confessing to God that his iniquities are more than the hairs of his head, and who is beseech. ing him freely to forgive them all,-can he, at the same time, be unwilling to forgive the few trespasses that have been committed against himself? He will say, What are offenses against such a worm of the dust as I am, in comparison with my offenses against the infinite God! His godly sorrow will exclude all bitterness of feeling towards his enemies, even if they continue to do him wrong. See 2 Sam. xvi. 5-13.

A kind, placable, forgiving spirit, sweetly coalesces with all the other gracious affections by which the Christian is distinguished. It harmonizes with his faith in Christ; through whom he expects to obtain the forgiveness of a multitude of sins with a hope, thence derived, of being finally admitted to heaven as a monument of infinite grace and with humility, which, as the moral opposite of pride, is not contentious nor revengeful. It also accords with his hunger and thirst after righteousness. We should be shocked, rather than gratified, to hear any one speak of his insatiable desires to grow in grace, at the very time he is cherishing in his heart a grudge toward his Christian brother, or any other man: for these are such affections as do not coalesce.

Secondly. A forgiving spirit is in unison with our doctrinal system. It harmonizes with the first two Articles; which relate to God, and his works of creation and providence. Every system of religion is based on the belief, that there is some over-ruling power which controls human destiny. And the character it ascribes to that ruling power, gives its complexion to the whole system. No scheme of religion can be calculated to make those who embrace it, possess a character more perfect than that which is ascribed to its deity, its object of supreme worship. If the God whom they adore be represented as implacable, it can not be expected that his worshipers will be of a forgiving spirit. But implacability is far from being attributable to Jehovah, the God of

the scriptures. It is in view of his benevolent, forgiving character, that a benevolent and forgiving spirit is urged upon us. When the Savior inculcated on his disciples love to their enemies, he enforced it by saying, "That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." And the apostle urges Christians to forgive one another, by saying, "Even as God, for Christ's sake, hath forgiven you."

There is no discord between a forgiving spirit and the third Article. It is not the province of the law to propose forgiveness to such as may transgress its precepts, nor even to make provision for it. But the character which it exhibits the great Lawgiver as possessing, and which it requires of all his subjects, is not implacable, but merciful. In every heart where the moral law is written, there necessarily exists the spirit of forgiveness.

Had there been no foundation for the fourth doctrinal Article, namely, that which relates to apostacy, there would have been no place for the experimental Article now before us; that is, had the moral system known nothing of such beings as sinners and enemies, it could never have discovered such a thing as the spirit of forgiveness.

The Article before us, is in perfect consonance with the fifth and eleventh Articles of the doctrinal series; the former of which relates to the great sacrifice that was made for sin; and the latter, to the forgiveness of sin, through the medium of that sacrifice. Here, the forgiv. ing spirit is displayed to infinite advantage, and seems calculated, beyond every thing else, to exert an influence on us, for whom this propitiatory sacrifice was offered.

The sixth doctrinal Article exhibits the Sovereign of the universe, as tendering the offer of forgiveness to every rebel on earth, who shall return to him through the mediation of his Son. And what shame belongs to a world of hell-deserving sinners, that an offer, which displays such a forgiving spirit on the part of their injured Sovereign, should be so universally and obstinately rejected; according to the showing of the next Article. The eighth, which relates to regeneration, represents the Supreme King as being so strongly inclined to exercise forgiveness towards rebels, as to be thereby prompted to prepare them, by the renewing of the Holy Ghost, to receive the blessings which they would otherwise continue to refuse.

The twelfth Article shows that this forgiving spirit towards pardoned rebels, has a permanency in the heart of God. We are assured there

is no more condemnation to them that are in Christ Jesus. He not only remembers no more their former sins, but also pardons all their new transgressions. The covenant of peace made with them, is an everlasting covenant.

The thirteenth Article exhibits those who receive forgiveness here, as having it ratified when they are placed at the right hand of Christ, in the day of judgment. [Acts iii. 19.] After this public manifestation of their acceptance, they will be received to glory, and will forever enjoy the uninterrupted favor of that infinite Being, against whom they once rebelled, and whom they hated without a cause. "Whom he justified, them he also glorified."

Now what can be better adapted, than such doctrines as these, to form a forgiving character? Can we conceive of any other system of doctrine so well calculated to produce this effect? Certain it is, that among all the schemes of religion which have been propagated, there is nothing to be compared with it. That illustration of the spirit of forgiveness which the gospel furnishes, is the greatest, purest, and most attractive, that could possibly be given. The motives by which it is urged upon us, are unspeakably impressive. If, with the gospel of Jesus Christ before us, we can indulge and justify an implacable, revengeful spirit, there is no hope that any scheme of doctrine can be found, which will effect a reformation in our views and feelings.

Perhaps some may think that the doctrines exhibited in the ninth and tenth Articles, (which doctrines represent God as making a differ. ence among his enemies, showing mercy to some and not to others,) are not entirely consistent with a kind, forgiving spirit. They may imagine, that these doctrines will, as it were, authorize us to be forgiv. ing towards some of our enemies, and unforgiving towards others. The scriptures represent God as possessed of a forgiving spirit towards all; as actually forgiving and restoring to favor all who repent; and as giving repentance to as many as will consist with the interests of his extensive and everlasting kingdom. If, therefore, we imitate our Father in heaven, we shall cherish a forgiving spirit towards all our enemies and this we shall manifest, by doing them good as we have opportunity, and by cheerfully restoring to our friendship, all such as give evidence of contrition for their faults.

REMARKS.

1. The want of a forgiving spirit, when it appears in the church, forms one of its most unlovely features. In the religion of Christ, the spirit of forgiveness has great prominence; not only on account of his precepts and examples, which were wholly in its favor, but because none can become interested in his salvation, without being driven to build all their hopes on the forgiving mercy of God. Nor is it a single offense which is forgiven the heirs of salvation; no, the free gift is of many offenses. If a soul be saved from death, it is accompanied with the hiding of a multitude of sins. Rom. v. 16. Ja. v. 20. Now, if in the church of Christ, composed of such as profess to have been forgiven innumerable and aggravated transgressions, there is an unwillingness to forgive their fellow servants a few inconsiderable offenses, what an unlovely and unnatural appearance does it present! In that portion of the church which is on the earth, there must needs be continual calls for the exercise of mutual forbearance and forgiveness. Without a repentant and forgiving spirit, there can be no peace. Where offenders are unwilling to confess their faults, and the offended to forgive, the church presents to her enemies a very unamiable aspect. Such things within her sacred walls, do her greater injury than all the battering rams which can be brought against her from without. All, therefore, who love her best interests, will unite in the prayer, "Peace be within thy walls." But no peace can be

there, if the spirit of forgiveness be not there. Two individuals, if they indulge a hostile, revengeful spirit towards each other, are enough to disturb the peace of a whole church. In an inspired epistle to a church, Paul names two individuals, (female members,) who appeared to be at variance; beseeching them to be of the same mind in the Lord. Phil. iv. 2. Let us, my brethren, cultivate and manifest the meek, peaceable, and forgiving spirit of our Master, or make no pretension to be his disciples. A revengeful, unforgiving disciple of Christ—what a contradiction!

2. In view of the amiableness of a forgiving spirit, we discover one reason why the light of the church has often been increased by persecution. The same things that have displayed bitterness and revenge, on the part of her enemies, have called forth from her the spirit of forgiveness. When did the spirit of forgiveness in our blessed Lord, appear to so great advantage, as when his enemies, under the influence of revenge, were persecuting him even unto death? Never has the forgiving spirit of the divine Jesus been so well illustrated by his disciples, as when they have been in the fire of persecution. How lovely did the first Christian martyr appear, in praying for his murderers, that the Lord would not lay that sin to their charge. The great apostle of the gentiles manifested very much of this spirit towards the Jews, at the very time when he knew they were entering into conspiracies. against his life. He could say with sincerity," My heart's desire and prayer to God for Israel is, that they might be saved." The peculiar advantage that a time of persecution has given the followers of Christ, to display the excellency of their benevolent, forgiving spirit, in contrast with the malicious and murderous spirit of their enemies, is one reason why the blood of the martyrs has proved to be the seed of the church.

3. This Article of Christian experience, discovers one of the moral impediments in the way of effecting the conversion of sinners, and discipling the nations. The scripture testifies of men, that they hate one another, and that they are implacable and unmerciful. Nor is this unlovely character a thing of which they wish to be divested. If Christ would secure men against future punishment, and still allow them to retain their piques and enmities, and to avenge themselves, it would not be so difficult to fill the ranks in the Christian army. But when he is heard unequivocally to assert, "If ye forgive not men their tres. passes, neither will your Father forgive your trespasses : " and again, that if it be not done from the heart, it will not rescue us from the place of torment; we find that it is no easy thing to make Christians. Men are apt to wonder why the Bible says so much about the necessity of the special agency of the Holy Ghost, to effect their conversion. The necessity arises from the moral impediments which our wicked hearts present; and among these, an unforgiving spirit is one of no inconsiderable magnitude. Selfish hearts are entirely opposed to the exercise of Christian forgiveness. Selfish motives may sometimes prevail with a sinner to relinquish open hostilities, and become apparently reconciled to his enemy; but to transform a revengeful into a forgiv. ing spirit, a spirit that shall forgive all enemies and love to forgive them, is beyond the power of man; it needs the mightier power of God.