any

of a fimilar character fhould attend our affemblies, let them not think it ftrange, if we imitate so high an example, by preferring to impart to them the plainest and simplest, because the most neceffary truths; especially as it cannot be doubted that the Apoftle's reproof in the text is ftill applicable to many hearers of the gofpel:-" For when for the "time ye ought to be teachers, ye have need that one teach you again, which be the first

principles of the oracles of God; and are "become fuch as have need of milk, and not "of strong meat." Amen.

SER

336

SERMON XIX.

II. CORINTHIANS, vi. I.

We then, as workers together with him, befeech you also, that ye receive not the grace of God

in vain.

OTHING can be conceived more en

NOTHING

couraging to creatures, in our feeble and depraved fituation, than thofe views of the Supreme Being disclosed by the Apostle, in the concluding part of the former chapter. There God is reprefented in the characters of condefcenfion and grace, fo perfectly fuited to our neceffitous and guilty condition, as must render him the object of our supreme love, and unreserved confidence.

The first question that will always occur to an awakened finner, hath been expreffed by the Prophet Micah, in these words: "Where" with fhall I come before the Lord, and bow "myself before the high God?" and the on

ly

ly answer to this question, which an unenlightened mind can fuggeft, hath also been expreffed by the fame Prophet, in the form of another question, "Shall I come before him "with burnt offerings, with calves of an year "old? Will the Lord be pleased with thou"fands of rams, or with ten thousand rivers "of oil? Shall I give my first born for my tranfgreffion, the fruit of my body for the "fin of my foul?" A confcience alarmed with a sense of guilt, naturally reprefents the Moft High as clothed with terrible majesty, as a God of vengeance, a ftern unrelenting creditor, demanding payment even to the uttermoft farthing. And however the advocates. for the light of nature may boaft of their dif coveries, it may be pronounced impoffible for unaffifted reafon, proceeding on found principles, to discover any means whereby guilty creatures can hope to fatisfy the justice, or regain the friendship of their Maker. All our knowledge, with regard to this fubject, muft flow from revelation alone. The fanctions of justice may indeed be comprehended by human reason; but justice demands inexorably the punishment of tranfgreffors. Juftice adVOL. IV. Y

mits

mits no claim for the exercise of mercy. Nay more, mercy does not even come within the ftrict conception of legal administration; but is an act of pure prerogative, having no other meafure than the will of the fovereign.

And who knoweth the mind of the Lord, "or who hath been his counfellor." None elfe but the only begotten Son, who is in the bofom of the Father, and hath declared him unto us: And this is the name whereby he hath made him known, God is love.

What the Apostle says, chapter 5th, verfe 18. has a stronger fignification than is commonly attended to, "All things are of God.” It not only imports that all things owe their existence to God, and are the effects of his creating power, but farther, that all the motives to exercife that power are of himself likewife. He finds them in his own perfect nature; and every exertion of power, whether for producing being or happiness to any of his creatures, is the fpontaneous act of his effential goodness and benignity. Why did God create a world? No other answer can be given to this question, but that it was his fovereign pleasure fo to do. No other reafon,

but

but the fame fovereign pleasure, can be asfigned for man's existence on earth, with all he honours conferred on him at his firft creation. And now that man hath forfeited these honours, and incurred the penalty annexed to his disobedience, whither shall we refort to find an inducement for his Creator fhewing him mercy? Can rebellion, outrageous unprovoked rebellion, furnish a motive to pity? Can deformity and pollution present any attractions of love? No, it is manifest that after all our researches, we must finally have recourfe to what God himself faid to Mofes of old, "I will be gracious to whom I will "be gracious, and will fhew mercy on whom "I will fhew mercy." Upon this principle the Apostle proceeds in the paffage I have quoted: "All things are of God," faith he, "who hath reconciled us to himself by Jefus "Chrift, and hath given to us the ministry "of reconciliation, to wit, that God was in "Chrift reconciling the world unto himself,

not imputing their trefpaffes unto them.' He it was who graciously spared thofe rebe s whom his righteous vengeance might have crushed; and who, instead of requiring the Y 2 fruit