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SERMON XII.

PSALM CXXX. 4.

For there is mercy with thee, therefore shalt thou be feared.

In considering the nature and conditions of the divine mercy, it was my endeavour to show, first, that all general notions of future pardon are vain and nugatory, that it was discoverable alone in the revelation of the Almighty Will; consequently that all hopes of mercy, except through the propitiatory sacrifice of Christ, were devoid of foundation. And, secondly, that although the free gift of God, it is promised upon certain conditions to be performed on our part, namely repentance from our sins, and faith in the blood of our Redeemer.

Such then being the nature and such the terms of forgiveness, our attention is now called to the extent of its influence and application. The final doom of mankind, at the great day of retribution cannot but open a source of awful

contemplation to the reflecting mind. The destiny of our fellow creatures is a point arising naturally from the consideration of our own. Man is not an insulated being, either in his ideas, or his contemplations; he lives by comparison, by a comparison of himself with the world around him. Partakers as we are of the same natural and moral frame, subjects of the same passions, and swayed by the same interests, raised by the same hopes, depressed by the same fears, victims of one common grave, we feel the connection extending beyond the short limits of this perishable world, even into the regions of eternity. The contemplation of that tremendous day, will suggest to our minds the enquiring and anxious thought, who then shall be partakers of the promised mercy? a question in which every man feels a deep interest, not so much for those around him as for himself; his own salvation is concerned in the answer. The fears of some, the fancies of others, have opened a wide field for the speculations of idle curiosity, and the rashness of presumptuous ignorance. The imagination of man, uncontrouled by the word of God, is always dangerous, often fatal. On these great and important points, Scripture alone can be our guide; and where Scripture is silent, reason will direct us to acquiesce in our ignorance. The presumption of man cannot

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fathom the mysteries of a future judgment, nor measure the final extension of God's mercy. What will be the doom of the several varied and dissimilar conditions of the world around us, the Almighty has, in his wisdom, withheld from our view. Scripture has afforded us light sufficient not only "to guide our own feet into the way of peace," but to illuminate the footsteps of our fellow-creatures. The nature of God's mercy is clear, the conditions are intelligible. It will be our own fault, if in relation to ourselves, its extent is involved in greater obscurity. Discarding, then, the blindness of unwarrantable assertion, with Scripture for our guide, and reason for our companion, let us examine into the extent of the divine mercy; not as idle speculation, but as an influential principle of our conduct in life, and of our consolation in death. Our consideration may be directed, first, to the objects of its influence; secondly, to the season of its application.

In considering the extent of its influence with respect to the persons of men, we must take into consideration the qualifications of those persons for its reception. Have they acquainted themselves with the nature of the divine mercy ? Have they, to the best of their power, fulfilled its conditions? Have they made themselves worthy recipients of its powerful efficacy? If

they have neglected either to examine, or to fulfil, the terms of the covenant, they cannot complain of an exclusion from its benefits. Nor can any argument be derived from thence against the universality of its extension. The question is not, whether the offices of mercy are universally received, but whether that mercy has been universally offered. The question is not, whether by the obstinate negligence of some, or in the infatuated relapse of others, its influence has not been withdrawn, but whether to the faithful performer of its conditions, it has ever been denied. Its universality rests upon the offer alone, not on the acceptance. Having defined our ideas of the universality of the divine mercy, let us try them by the test of Scripture, by which every notion of man on this important subject must stand or fall.

"That all have sinned and come short of the glory of God," is the declaration of the great apostle; but in the same place it is also declared, "that the righteousness of God by the faith of Christ is manifested unto all, and upon all that believe; for there is no difference." Again; "as in Adam all die, even so in Christ shall all be made alive." No man can deny the universality of condemnation from the sin of our first parents; who then can deny the universality of redemption from the sacrifice of our Saviour?

The comparison is simple, clear, and unexceptionable. If we allow the truth of the former clause, we must yield to the strength of the latter. Again, Again," he is the Saviour of all men, especially of those that believe." Can any declaration be spoken in terms more clear, in language more intelligible? Is not the offer of salvation equally explicit and universal? In what country is the Gospel preached where the glad tidings of mercy are not proclaimed ? and what is that Gospel without them? a contradiction in terms, a Redeemer without redemption, a Saviour without salvation.

Where, then, is the man with a mind impressed by the truths, with a life regulated by the precepts of the Gospel, who still despairs of its promised mercy? Upon what grounds can he rest his apprehensions? The terror which distracts his mind is not the offspring of reason, much less of revelation. Can that God who declares himself no respecter of persons, doom by an irreversible decree, on personal motives only, any one to everlasting death? Where is such a decree to be found in Scripture? Or even supposing such a decree to exist, how shall any man satisfy himself that he is the object of it? By the feeling of his mind, he will perhaps answer. And where will he find such a feeling the criterion of God's displeasure?"The sacrifice of God is a troubled

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