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 com

munication 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, be

cause

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, although 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 character.

This argument, largely considered in my discourse on the benevolence of God, is applicable to this peculiar exercise of benevolence, in almost the same manner, as to benevolence in the abstract. It is not indeed true, that a benevolent being, destitute of mercy, would be therefore destitute of amiableness; because benevolence in every form, and exercise, is unquestionably amiable. But it is the necessary dictate of the human understanding, that Mercy is the noblest possible exercise of benevolence, and that this attribute is indispensable to a character of absolute perfection. Such is the decision of the mind, as God has formed it; and the invariable result of the understanding, when employed on this subject without passion, or prejudice. In the mean time, this attribute is indispensable to the happiness, and even to the comfort, nay, to the tolerable existence, of mankind in the present world. Both crimes and sufferings are here so numerous, and constitute so great a part of the character, and of the lot, of all men, that all continually need, and vast numbers in the most absolute manner, the exercise of this disposition. Our circumstances, therefore, continually elucidate, and enforce upon us, the justice of this dictate of the understanding.

In this manner, God has, of his own choice, rendered this attribute, in our view, absolutely necessary to a perfect, and therefore to his own, character. If, then, Mercy constitute not a part of his character, he has necessitated us, of his own choice, to consider his real character as destitute of perfection.

After the application of this argument in former discourses to the other moral attributes of God, it will be unnecessary any farther to insist on it here.

From these considerations it may, I think, be fairly concluded by Reason, that God is merciful. Accordingly, mankind appear to have generally regarded this as the true character of God. Such, at least, seems to be the apprehension, which men have formed of the object of their worship: as is evident from the very act of rendering worship. I see not how men can be supposed to pray to any being, of whose favour they could not entertain either belief, or hope. But all favour from God to guilty beings must be merciful. In worshipping him, therefore, they have, I think, plainly expressed their hope, at least, that he would regard them with mercy, in some indefinite degree: and this hope they have probably derived from one, or other, of these considerations.

But whether the Mercy of God will extend to the final forgiveness of sin, and the communication of future happiness to man; or, if this were to be granted, upon what terms these blessings will be communicated; cannot be determined by Reason, from any considerations within its power. What conduct is proper for the infi

VOL. I.

28

nite Mind to pursue towards such rebellious and guilty creatures, as we are; and whether that conduct shall include any future favour to us; can never be decided by the human understanding. Socrates doubted whether it were possible for God to forgive sin; and, in my view, expressed the real ultimatum of Reason on this subject. The sins of men are so causeless, so numerous, and so great, as to leave to a sober man, solemnly considering this subject, little else beside a fearful looking for of judgment. To relieve the distress and despondency, to which we are thus exposed, the Bible comes to our aid; and holds out to our view the most unequivocal proofs, not only of the existence, but also of the extent, of this divine attribute. These are found,

1st. In the numerous Declarations, which assert this character of God.

These declarations are found every where; and are so familiarknown, that they need not now be repeated. They are also given to us in every form, in the most forcible language, and with the strongest images; and defy all doubt, as well as all denial, concerning this subject. The text is as direct and ample a declaration of this character of God, as can be desired, or formed; and the context as beautiful and forcible an illustration.

2dly. In the precepts of the Bible.

These require men to exercise mercy to each other; and assure them of peculiar divine approbation, and an eminently glorious reward, for the performance of this duty. At the same time, they threaten the most awful penalties, final condemnation and absolute rejection, to all the unmerciful. Nay, they forbid us to hope, and even to ask, for the forgiveness of our sins, unless we heartily forgive the trespasses of our fellow-men. The merciful only are entitled by the Scriptures to the attainment of mercy; while those of a contrary character are uniformly threatened with a terrible retribution.

This species of proof is exhibited with the strongest possible force in the account, given us by Christ, of the last judgment. In this account, recorded in the twenty-fifth chapter of Matthew, our Saviour mentions no other ground of the final acceptance of mankind, but the exercise of mercy towards their fellow-men; and no other ground of their final rejection, but their destitution of this attribute and its exercises. We know, indeed, from numerous declarations, made by himself, that mercy is not the only thing, required of men by the will of God; nor the only thing, regarded by the Judge in the acceptance, or rejection, of men at the great day. But we are clearly taught in this account, that mercy holds the foremost place in human excellence, and in the divine estimation; and that the contrary character is the most odious depravity, and preeminently the object of the divine abhorrence.

3dly. In Testimonies of the divine Approbation, given to such, as have exercised this disposition; and of the divine disapprobation of such, as have exhibited the contrary character.

In the instances of Rahab, Ruth, Boaz, David towards Saul and his house, Obadiah towards the prophets of God, Ebed-melech the Ethiopian (or Cushite) towards Jeremiah, &c. God was pleased to give direct and important testimonies of his favour and approbation in blessing those, who had showed mercy to their fellow-men. On the other hand, he manifested in the most awful manner his displeasure against Saul and his house, for his cruelty towards the Gibeonites; against Ahab, Jezebel, Athaliah, Pashur, Herod, and many others, for their cruelty. These are all direct proofs, that mercy is highly acceptable to God; and that the implacable and unmerciful are an abomination in his sight.

4thly. In requiring all our homage and obedience to himself, as a merciful God.

On this argument, although unanswerable in its import, I shall not insist, because it will be easily understood from the application, already made of it, to the moral attributes of God, considered in former discourses.

5thly. In the mediation of Christ.

CHRIST is, to us, the channel, through which the divine mercy flows; and his mediation the procuring cause, for which it is exercised towards mankind. All the preceding arguments, therefore, so far as they are furnished by the Scriptures, have a reference to him, and are supremely illustrated by his mediation. This great subject claims, of course, a distinct consideration, more extended, and more particular, than the present occasion will permit. Such a minute examination will, however, be the less necessary at the present time, because the subject will recur in many forms during the progress of these discourses, and because it is the commanding theme in every desk, and the principal subject of information to every religious audience. I shall now briefly consider the mercy of God, as illustrated by the

Incarnation,
Life, and

Death, of the Redeemer.

At this time the divinity of Christ will not be at all insisted on; as it will be, of course, the subject of a future investigation. It is sufficient for my purpose, that he was, what he cannot with decency be denied to be, the beloved Son of God, in whom he is ever well pleased; the brightness of his glory, and the express image of his person; as much better than the angels, as he has by inheritance obtained a more excellent name than they; the first born of every creature; and the glory of God in the heavens, as well as in the earth. When this great and wonderful person, great and wonderful beyond any possible estimation of such minds as ours, became incarnate; he, who was rich in the best of all possessions, the unqualified love of his Father, for our sakes became poor, that we through him might become rich. He allied himself, in a manner intimate, eternal, and inseparable, to flesh and blood, to sinners and worms