ing against himself for his ingratitude and perjury, as well as against those who had employed him, and absolutely refused to go; so that when Mr. Stennett came to Newbury, neither prose any reward, Mr. Stennett, finding an indictment was laid against him, on the Conventicle Act, founded on the oaths of several witnesses, and being well assured that nothing but perjury could support it, was resolved to tra-cutor, nor witness, appearing verse it, and accordingly did so. The assizes were held at Newbury; and when the time drew near, there was great triumph in the success which these gentlemen proposed to themselves; when on a sudden the scene was changed; news came to the justice, that his son, whom he had lately placed at Oxford, was gone off with a player; the concern whereof, and the riding in search of him, prevented his attendance in the court. The clergyman, a few days before the assizes, boasted much of the service which would be done to the church and neighbourhood by this prosecution, and of his own determination to be at Newbury to carry it on; but to the surprise of many, his design was frustrated by sudden death! One of the witnesses, who lived at Cromish, was also prevented by being seized with a violent and sad disease, of which he died. Another of them fell down and broke his leg, and so was hindered. In short, of seven or eight persons engaged in this wicked design, there was but one left who was capable of appearing; he was a gardener, who had been frequently employed by Mr. Stennett, as day-labourer, but never lodged in his house, nor was admitted to the religious assemblies beld there. They thought to make him, as he was a servant to the family, a very material evidence, and kept him in liquor for several days for that purpose. But coming to his reason, just as the assizes drew on, he went about the town exclaim against him, he was, of course, dismissed. His wife was Mrs. Mary Quelch, whose parents were of good repute in the city of Oxford. By her he had several sons, and one daughter. His eldest son, Jehudah, afterwards an eminent physician at Henleyupon-Thames, wrote an Hebrew Grammar, at nineteen years of age, which was printed, and well received by the public. Another son, Benjamin, was a valuable and useful minister, but died young. His daughter, chiefly by the instructions of her brother Joseph, acquired such skill in the Greek and Hebrew languages, as to consult the scriptures in their originals, with ease and pleasure. She was an excellent woman, was married to a worthy gentleman, Mr. William Merton, of Knaphill, in the county of Bucks." and Mr. Edward Stennett and his wife died at Wallingford, and the following epitaph, written by their son Joseph, is inscribed on the tomb erected for them : "Here lies an holy and an happy pair; Reader, attend: though dead, they speak to thee; ON CHRISTIAN FORGIVENESS. each other; or, that similar accompaniments and consequences attend them both. It may not be unprofitable to notice, in this place, those circumstances of disagreement which exist between Divine and Christian forgive. ness. 1. Divine forgiveness is sovereign. "He hath mercy on whom he will have mercy." On the contrary, we are commanded to forgive, under a penalty of rejudgment without mercy." And our obligation is as universal as it is peremptory: "If any one have a quarrelagainst any." THE nature of Christian forgiveness is a subject of the highest importance. Life or death, heaven or hell, are attached to the exercise or the neglect of it. Though the pardoning love of God, through the Lord Jesus Christ, is the only source of a sinner's salvation, yet the forgive-ceiving ness which we are required to exercise towards each other, is explicitly stated to be a term of that salvation. "If ye forgive men their trespasses, your Heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." 2. Divine forgiveness is the spontaneous effusion of love to man. "God so loved the world that he sent his only-begotten Son," &c. The essential happiIn a brief discussion of thisness of God would not have been interesting subject, three ques- disturbed, had man been con tions present themselves for our signed to merited perdition; nor consideration:-What is Chris- is the communication of pardon tian forgiveness?-What are its beneficial to any but the unworpre-requisites?—and, In what thy objects of it. On the conmanner, and to what extent, is it trary, while Christian forgiveness to be exercised? is our duty, it is also highly advantageous to ourselves. exercise is a luxury, which none but those who feel it can appreciate. "It is a man's I. WHAT IS CHRISTIAN FORGIVENESS? Forgiveness is an cxercise of benevolence towards an offender, wherein the punishment strictly applicable to his crime is remitted: in order to constitute it Christian forgiveness, the motives inducing its perform ance must be drawn from the forgiving love of God, as communicated through Jesus Christ. "Be ye kind one to another, for giving one another, even as God, for Christ's sake, hath forgiven you." It does not appear certain, however, that the forgiveness which "belongeth to God," is to be considered as an exact pattern of that forgiveness which we are called upon to exercise towards Its "The glory to pass over a transgres 3. Divine forgiveness is invariably accompanied by reconcilia tion, and a restoration to former friendship. It is the prerogative of Deity to change the heart, to convert the adversary to a friend, the sinner to a saint. God is not is capable of betraying his friend, described as being reconciled to opportunity presented itself, he man, but as reconciling man to should not repeat the offence. himself. (Rom. v. 10. 2 Cor. v. The rejection of such a proposal 18.) This, however, is not in our as this, would be fully compatible power; and cases requiring our with the exercise of Christian forgiveness will occur, wherein forgiveness. It would resemble reconciliation would be totally the conduct of a judicious byimpracticable. For example:-stander, who would naturally Two friends gradually, though and justly reason, "If this man almost imperceptibly, lose their esteem for each other. Circum- I will not be his friend." And it stances occur, which eventually would be preposterous to require occasion an entire separation. more confidence and familiarity Thus situated, one openly abuses (which are included in reconcithe other. On reflection, he is liation) from one whose friendship grieved for what he has done; and had been abused, than from an (though not, as formerly, on terms indifferent and uninjured person. of friendship, neither can be, We ought rather to profit by exowing to other circumstances,) perience, and, while we must not thinks it his duty to acknowledge withhold our forgiveness, cauhis offence, and to express his tiously avoid the pit into which sorrow on account of it. On we have fallen. This is a maxim this acknowledgment, forgiveness of prudence, inculcated by the ought to be exercised; yet no wisest of men: "He that goeth one will plead, that, in order to about as a tale-bearer, revealeth constitute it genuine forgiveness, secrets: therefore meddle not it must be accompanied with with him that flattereth with his reconciliation. lips." Again: As, in some cases requiring forgiveness, reconciliation would be impracticable; so, in others, a restoration to former friendship would be equally unsafe. Treachery, for instance, especially if repeated, renders it necessary for the injured party to stand aloof. Forgiveness must Forgiveness must certainly be exercised with reference to the particular offence which is acknowledged and deplored; but we are not required, after the discovery of repeated instances of treachery, or, indeed, of a single instance, to renew former familiarity: this would be nothing less than to re-admit into our bosoms one who had betrayed the most sacred trust; one who could give no security that, at some future period, when the first strong feelings of compunction had subsided, and another If these remarks are correct, it will follow, that Christian forgiveness is a remission of punishment due to an offence, including, where it is practicable and safe, a renewal of former friendship between the offender and the party against whom the offence has been committed. These observations, while they prove our obligation to exercise Christian forgiveness towards those who have offended us, are also calculated, it is hoped, to console the minds of many conscientious Christians, who, because they cannot at all times feel at liberty to renew former familiarity, are fearful lest they should be defective in the exercise of that important grace; but who, nevertheless, could they ascertain that forgiveness and reconciliation were distinct graces, could, with holy confidence, appeal to the Searcher of hearts, "Lord, thou knowest all things: thou knowest that I forgive!" would be a difficult task to enumerate every offence, or, indeed, every kind of offence, daily occurring between man and man, so it must be equally difficult to It may be necessary, however, to observe, that though forgive-assign to every species of offence ness and reconciliation are dis its appropriate treatment.* But 1. It is necessary that the of tinct graces, yet they are not so it may be remarked, distinct, but that the latter may, in many cases, and in some in-fender exercise repentance. The stances must, accompany the exhortation of Peter to Simon former. Like two amiable sisters, Magus, proves the necessity of they generally go hand in hand, repentance before the commuand he who entertains one, loves nication of Divine forgiveness. the other but they are not inseparable. Having stated my ideas on the nature of Christian forgiveness, I proceed to inquire, Repent," says he," and pray God, if, perhaps, the thought of thine heart may be forgiven thee.' This is also applicable to Christian forgiveness. Our Lord says, II. WHAT IS REQUIRED" If thy brother trespass against "If FROM THE OFFENDER BEFORE thee, rebuke him; and if he reFORGIVENESS CAN BE CON- pent, forgive him.” At the same SISTENTLY COMMUNICATED time, as we cannot penetrate TO HIM? the heart, we must be satisfied with a profession of repentance, unless circumstances clearly evince it to be insincere. 2. It is necessary, and naturally arises out of repentance, that the offence be acknowledged. If men refuse to acknowledge their faults, it would be preposterous in them to profess their repentance. We are informed in the page of inspiration, "He that covereth his sin shall not pros It may be remarked, generally, that this will materially depend upon the degree of turpitude attached to the offence, or the peculiar circumstances attending it. Our code of laws justly suppose different degrees of guilt to exist in accidentally killing a man, and murder. And, in contemplating offences between men, we are not to look so much at the effect, as the intention. Some offences may be committed inad-per." "I acknowledged my sin vertently, others designedly: some may be the effect of folly and indiscretion, others of malice: some, through an unforeseen failure, may have existed only in intention, and, consequently, produced no actual injury; while others, having been acted out, have produced consequences irreparable. It requires no very great penetration to perceive, that the requisitions previously to the communication of forgiveness must, in each of these cases, be different. As, however, it unto thee," says David," and mine iniquity have I not hid. I said, I will confess my transgressions, and thou forgavest the iniquity of my sin." And this is applicable to the offences between men; since without it there can be no evidence of repentance, * Doubtless there are offences hourly occurring, either through inadvertence or inattention, to which no importance can be attached. These cannot be included in this inquiry; and, for the most part, ought to be passed by, without any that they were not unobserved, formality, or, at most, with an intimation * "Let then will I hear from heaven, and, consequently, no claim to forgiveness. The acknowledg ment here intended, must exclude all reserves, or even attempts to palliate or extenuate the fault. A frank acknowledgment is absolutely necessary to prove our re-cy." And though no man can pentance. DUPLEX had long guarantee, that at some future accustomed himself to betray the period he shall not be guilty of a confidence reposed in him, sup- repetition of the offence, it is but plying any deficiency of materials just that he should manifest, at from the repository of his own least, an intention to forsake what malevolence. At length, a dis-is offensive, otherwise he is again covery threatened a complete exposure of his character. He denied hesitated — extenuated -blundered an acknowledgment -retracted-confessed partially recriminated apologized and, at length, through dint of threatening, acknowledged all that had been discovered, and hoped he should not be exposed. INGENUOUS had also committed a great sin against God and man, though not very extensive in its consequences. It burdened his mind-it was insupportable. At length, with a heart ready to burst, he frankly acknowledged what, in all probability, would never have been discovered; evinced genuine contrition, and implored the forgiveness he scarcly presumed to expect. The reader will easily determine which acknowledgment was expressive of repentance. deficient in evidence of his repentance. 4. In cases where it is applicable and practicable, restitution ought to be made. By this was the sincerity of Zacchæus's conversion manifested: he restored four-fold. 5. In cases where character is injured, it is required that the offender counteract the evil. Unless he is willing to contradict the slander he has uttered, however painful it may be, he has yet to prove the sincerity of his repentance, and his reluctance would justify the suspicion, that his apparent compunction is merely on account of consequences. To some these will be hard sayings, especially as the terms of human forgiveness. They would have no objection to confess to God; but they cannot see the fitness of stooping and cring3. In order to constitute our ing to men, perhaps no better than repentance genuine, it must be themselves. They cannot endure accompanied by a determination that so much should be made of to abandon the offensive conduct. a few rash ́ words, of no conse The gracious declarations of Je-quence whatever. No, indeed, hovah are accompanied with this they cannot see so much harm condition," If my people shall in what they have done; and if turn from their wicked ways, it was not exactly the thing, allowances ought to be made no «Claim to forgiveness." This exone is infallible! Thus it is that pression is used merely with reference to human forgiveness; as it is not to be thousands manifest that they imagined, that the most sincere and have not a single feeling of concomplete repentance constitutes for a trition for what they have done. sinner any claim upon Divine forgive-Who does not perceive, that in ness. |