cause of absolute rejection and endless suffering. Let every cruel, every unfeeling, man tremble at this terrible exhibition of the views, entertained by a merciful God concerning his odious and detestable character.

4thly. These considerations furnish the strongest inducements to the exercise of Mercy.

In the great kingdom of Providence, how many blessings are continually provided by the hand of God for the evil and unthankful race of Adam? In spite of all their innumerable provocations; in spite of their impiety, idolatry, lewdness, falsehood, oppressions, wars, and devastations; notwithstanding this great world has been from the beginning a temple of idols, a house of pollution, and a field of blood; the sun continually arises; the rain descends; the fields blossom; the harvests ripen; the seasons are fruitful; and the hearts of men are filled with food and gladness. In the divine precepts, the same glorious disposition reigns ; and mankind are required, with infinite obligation, to imitate and assume this exalted character; to be merciful as their Father who is in heaven is merciful. In the promises of the Gospel, we are allured to this most amiable of all conduct by the reward of immortal life and glory; and hear God himself declaring, Blessed are the merciful for they shall obtain mercy.

In the threatenings, we are deterred from the contrary conduct by the fearful denunciation of eternal woe.

In the Mediation of our Redeemer, we are presented with a perfect example of the nature and effects, of this most lovely attribute; furnished by a life, of which this attribute was the soul and spirit; a life pure and excellent beyond all precedent, and all praise; and closed by a death full of shame and agony, voluntarily undergone from mere compassion to this perishing world, and beautified and adorned with this consummation of benevo lence in its most divine form. In this we indeed behold the glory of the only begotten of the Father, full of grace and truth. Here we are drawn with cords of love, that we may run after him.

With these motives, with this example, before us, can we fail to forgive men their trespasses against us, and be kind to the evil and unthankful? Can we fail to deal our bread to the hungry, and to bring the poor, that are cast out, into our houses? When we

see the naked, must we not be willing to cover him: must we not. be unable to hide ourselves from our own flesh?

When this importunate and seductive world intrudes itself into the mind, and is insidiously busy in establishing its ascendency over the heart; when wealth is riveting its chains, to fasten us in bondage; when ambition invites us to the high places of power and distinction, and promises, that we shall be as Gods in grandeur and glory; when pleasure informs us, that we have much goods laid up for many years, and bids us take our ease, eat, drink, Land be merry; in a word, when temptation, sense, and sin, crowd around us, and prepare us to absorb all our affections in selfish gratification; let us look to the table of Christ, and remember, and behold, there, what he has done for us. If we are not hardened indeed; if we are not literally dead in trespasses and sins; we shall find it difficult, and I hope impossible, not to go, and in some measure do likewise. We shall, like him, love our enemies, and do good, and lend, hoping for nothing again: we shall bless them that curse us, and pray for them, who despitefully use us and = persecute us. Then shall we indeed be the children of our Father who is in heaven, who maketh his Sun to arise on the evil, as well as on the good. Then shall our light break forth as the morning, and our health spring forth speedily: our righteousness shall go before us, and the glory of the Lord shall be our rere-ward.

SERMON XIII.

THE WISDOM OF GOD.

1 TIM. i. 17.

Now unto the King eternal, immortal, invisible, the only wise God, be honour, and glory, for ever and ever. Amen.

In this passage of Scripture, glory and honour are ascribed to God, in the character of the eternal, immortal, and invisible Ruler of all things, and also in that of God the only wise; with a solemn Amen subjoined to the ascription. When God is called the only Wise, it is not intended, that there is no other wisdom, beside that which is inherent in him; but that he is the source of all Wisdom, and wise to such a degree, as to render all other wisdom nothing in comparison with his. The Wisdom of God is, in other words, infinite; and shall now be the subject of our consideration.

The word Wisdom, is applied indifferently to the character, and to the conduct, of an Intelligent being. As applied to the latter, it denotes the choice of good ends, and the selection and adoption of good means for the accomplishment of them. As applied to the former, it denotes that Attribute, which thus chooses, selects, and adopts.

Wisdom is, therefore, a compound attribute; being made up of the knowledge to discern, and the disposition to choose, the ends and means, which I have mentioned. The Wisdom of God is formed, therefore, of his Omniscience and Benevolence, united in planning, and accomplishing, all reat good, in the progress of his immense and eternal kingdom.

It will not unnaturally be supposed, that, as the Omniscience and Benevolence of God have already been separately discussed, an examination of them, when combined in the attribute of wisdom, must be superfluous. I have at times adopted this opinion; but upon considering the propensity of our minds to dwell on these attributes, in this combination; a propensity encourag ed abundantly by the Scriptures; and the frequency, with which the divine wisdom recurs, in forms very various and interesting, both in the conversation and writings of men, and the word of God, I have concluded, that a particular discussion of this subject would, if properly conducted, hold a useful place in this system of discourses.

After the arguments, adduced to prove the existence of these attributes, separately considered, it must, I presume, be unneces sary to allege any proofs of their existence in this combination. This discourse will, therefore, be employed only in illustrating this dignified subject, as it is exhibited in the various conduct of the Most High. From this vast field, also, a few examples only will be selected; it being neither necessary, nor possible, on this occasion to extend such an investigation to any great length. The scheme of discourse, which I propose to pursue, is to mention,

1st. Summarily, such exemplifications of the divine wisdom, as are commonly insisted on; and

2dly. More particularly, some others, which have been less the objects of public attention; or which, at least, I have seen either very little, or not at all, discussed by others.

1st. I shall mention summarily such exemplifications of the divine wisdom, as are commonly insisted on.

Among the numerous subjects, included under this head, the heavens by their magnificence undoubtedly strike the eye with the greatest force and splendour. In all ages, contemplative men have regarded the illustrious objects, presented to us in this great field of observation, as eminently indicating the wisdom of God. O give thanks, says the Psalmist, unto Him, who alone doeth great wonders; who by wisdom made the heavens; who made great lights; the Sun to rule by day, and the moon and stars to rule by night; for his mercy endureth for ever. The Lord by