them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you." He that repents, therefore, repents of all his disobedience to these commands, and now desires and seeks for a complete conformity to them. And he that indulges an unforgiving temper, is therefore still impenitent, and so unforgiven himself. Moreover,

3. Faith is itself the reception of full and gratuitous forgiveness. The Gospel presents God as indulging no personal revenge; as continuing his benevolent regard for men after all their transgressions; as making a provision for their forgiveness; as forgiving cordially the greatest sinner, on his repenting. When therefore a sinner comes to seek forgiveness from his Creator, he is required to exercise faith in God, which is not only confidence, but a cordial assent to his mode of forgiveness, a full and profound sympathy with that grace by which he is pardoned. Here then is a death-blow to the revengeful spirit, just so far as faith is exercised.

It destroys the pride which is the mainspring of revenge. It is only when one unduly estimates himself, that he unduly regards the injuries he receives. But how can one who has humbled his soul before God, and supplicated forgiveness for his innumerable offences, turn away from that mercy-seat, and display to his fellow-sinner an unforgiving disposition? The thing is impossible, so far as he has faith, for faith begins in an utter prostration of pride.

It is also a fervent admiration of God's gracious disposition. He that loves God for his forgiving clemency, will desire to possess the same in himself.

Faith is likewise a cordial sympathy with God in his kindness. Therefore it is impossible that one in the exercise of that faith which earnestly and with delight contemplates God blotting out innumerable sins, and those his own, should meet a fellow-transgressor, whose sin against him must be immeasurably less than his against God, and take him by the throat, and cast him into prison, while he is supplicating for forbearance.

An irascible, proud, revengeful, unforgiving temper is then as destructive as any other sin. Why should any justify it? Some do. They think the bad treatment they receive is peculiarly offensive; that it is of great importance that they should tolerate no insult, and particularly from such persons. But how can they use that prayer; forgive me as I forgive others? If you deal with absolute justice towards men, then God will so deal with you. "With what measure ye mete, it shall be meted to you. He shall have judgment without mercy, that showed no mercy." God gives no pardon where there is not such penitence as produces humility, and such faith as produces love.

If any has such a disposition, let him then abandon it by repenting of it; by asking forgiveness for it; by praying for the sanctifying power of the Holy Spirit; by studying the meek and lowly example of him who prayed for his murderers; by comparing his sins towards God with other men's injuries and offences towards him; by seeing how perfectly a vindictive spirit renders one unfit to die, and unfit for heaven

How careful should parents and instructors be to inculcate this lesson on children! As they repeat

the Lord's prayer every night or morning, fix their attention on that remarkable limitation of the prayer for forgiveness" as we forgive others," and show them its meaning.

This subject shows us the wonderful goodness of God. He loves his enemies. He has no complacency in them, because they are wicked; but his benevolence is unchanged, unwearied by all their provocations.

He always forgives when it is possible; and when he does not forgive, it is no unkind, selfish, or revengeful feeling which hinders him. The Lord Jesus Christ is forgiving his people, every day, their treatment of him. They are not wilfully violating his commandments, but they are defective, in their best estate.

When God takes vengeance, it is the avenging of insulted justice; the defence of violated law; the protection of order, the righteous expression of opposition to sin.

He aims to secure for an offender defence against injustice. That is the aim of this requirement. A man has injured you. If you avenge yourself, you will in turn do him an injustice. Against that the goodness of God defends you, and commands you to love him; thus securing for him as much kindness as possible.

He moreover aims to keep you from wrong feeling. Nothing can exalt you but goodness. Revenge degrades you. How noble did Themistocles appear as he stood before Eurybiades the Spartan general, pleading against an attack on the Persians! The Spartan general was enraged, and lifted his hand to strike the

ambassador. "Strike," said Themistocles, "but hear me!" When we have no private revenge, we are happy. And God commands us to be happy; never to be weary of forgiving, to forgive from the heart.

Are your sins great; pray for forgiveness in a forgiving spirit.

LECTURE XIII.

THE DISHONEST STEWARD; OR, THE RIGHT USE OF RICHES.

LUKE XVI. 1-9. "And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayst be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, A hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."

THE preceding chapter was addressed to the Pharisees; this, to the rich disciples. It takes a group of worldlings, and shows them all to be wise in their way. The lord was a shrewd man, looking after his affairs, and keeping his agents under vigilant control; dismissing the unfaithful; commending the shrewdness of villainy, without very severe reprehension. The