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seal on all his promises. The covenant of grace is here seen to be an unchangeable and everlasting covenant. In the solemn ordinance*, immediately before us, a living, changing, and most affecting memorial, we may discern a hand, which, testifying infinitely better things than those which were disclosed to Belshazzar, writes before our eyes, that, notwithstanding all our infirmities, if we indeed believe in him, we are, when weighed in the balance, not found wanting.

The Eucharist.

SERMON XII.

THE MERCY OF GOD.

PSALM ciii. 8.

The Lord is merciful and gracious, slow to anger, and plenteous in mercy.

In this beautiful and interesting Psalm, David, with a piety and zeal highly becoming, calls upon his soul and all that is within him to bless the Lord for the manifestations of his mercy. A multitude of these, remarkable in their nature, and of vast importance to mankind, he recites in the happiest language of poetry. In this language, God is exhibited as forgiving all his iniquities, healing all his diseases, redeeming his life from destruction, crowning him with loving kindness and tender mercies, satisfying his mouth with good things, and renewing his youth like the eagle's. Nor does he confine his views to his own blessings merely; but, like a good man, deeply affected with the concerns of his fellow-creatures, casts his eye abroad to the general dispensations of providence, and rejoices in the exemplifications of this glorious Attribute to the human race. With supreme delight he here beholds God executing righteousness and judgment for the oppressed; unwilling always to chide, or to keep his anger for ever; not dealing with mankind according to their sins, nor rewarding them according to their iniquities. The Mercy of God he sees extended, and exalted, as the heavens; removing our transgressions from us, as far as the East is removed from the

West; and pitying those who fear him, as a father pitieth his children. This divine perfection, he further teaches us, is an inherent and essential part of the character of God, and is accordingly from everlasting to everlasting. Nor is it confined to any place; nor limited by any opposing power, or obstacle: for the Lord hath prepared his throne in the heavens, and his kingdom ruleth over all. With this delightful subject in such full and strong view, he finally and most forcibly calls upon angels, who excel in strength, upon his hosts, the ministers who do his pleasure, and upon all the works, formed in his boundless dominion, to bless JEHOVAH for this transcendent perfection, so illustriously manifested, in so many forms, towards an apostate and ruined world.

The text is the theme of the whole psalm; and is a strong and ample assertion, reiterated in various forms, according to the manner of the inspired writers, when labouring to impart to others their own vivid emotions, of this doctrine,

That God is a God of Mercy.

Mercy is the exercise of good-will towards those, who have not merited it; and especially towards those, who have merited anger and punishment. In its most important sense it denotes the communication of forgiveness, and consequent blessings, to such as have been guilty of crimes; particularly, as exercised by God to those, who have transgressed his most holy law, provoked his anger, and forfeited every claim to his favour.

In canvassing this doctrine, I shall pursue the same method, which I have adopted in discussing the other attributes of the divine character; and consider the manner, in which it is exhibited,

I. By Reason, and,

II. By Revelation.

Reason naturally leads us to conclude, that God is merciful, because

1st. He is benevolent.

Mercy is a modification of benevolence. It is, therefore, reasonably concluded concerning any benevolent being, that his disposition will, in certain cases at least, be mercifully exercised; or that, when certain objects are presented to his view, and solicit his interference, he will extend his benevolence to them, al

though their character is such, as not to merit this interference at his hands; or even such, as to deserve in some degree his anger, rejection, or punishment. But God is boundlessly benevolent. Mercy in the abstract, and extending to every degree which propriety and Justice will admit, must, therefore, be acknowledged by Reason to be an essential part of the divine benevolence. What, and how great, this extent is; what objects it will reach, and what crimes it will forgive; cannot, I confess, be at all determined by us; nor upon what terms it will be extended to such objects, as it will actually reach. An angel, who had transgressed the divine law, or Adam after he had fallen, might satisfactorily determine by rational arguments, that God was merciful: and yet neither would be able at all to decide whether that mercy would be extended to him; or if it were thus extended, upon what terms, in what manner, and to what degree.

2dly. Because he exercises patience and forbearance towards mankind.

That men are opposed to the character and government of God; that they continually dishonour his name, violate his laws, so far as they know them, and are guilty of manifold iniquities towards each other; cannot be rationally questioned. The conduct, which strict justice on the part of God, would dictate as the proper retribution of these crimes, can be no other than severe and immediate punishment. This punishment, however, we do not find executed. On the contrary, he continues them in life, notwithstanding all their provocations; and surrounds them with an endless multitude of blessings. In this part of divine providence, therefore, we find a direct exercise of mercy; that is, of kindness to guilty beings; and this repeated in instances innumerable; instances so multiplied, and so constantly recurring, as to constitute a primary and essential characteristic of the government of God over mankind.

3dly. Because he has formed the human mind in such a manner, that it necessarily considers mercy as high excellence of cha

racter.

This argument, largely considered in my discourse on the benevolence of God, is applicable to this peculiar exercise of benevo lence, in almost the same manner, as to benevolence in the abVOL. I.

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