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following terms, 'I will make all my goodness pass • before thee; and I will proclaim the name of the • Lord before thee. And I will be gracious to whom
I will be gracious, and will fhew mercy on whom I • will fhew mercy.' And agaio, it is said in the following chapter, 6, 7, verses. • And the Lord passed • by before him, and proclaimed, the Lord, the Lord • God, merciful and gracious, long-suffering, and a• bundant in goodness and truth. Keeping mercy • for thousands, forgiving iniquity, and transgref• fion, and fin: and that will by no means clear the • guilty, visiting the iniquity of the fathers upon the children, and upon the childrens children, uato the third and to the fourth generation.'
We may also see, that in the whole dispensation of divine grace to men, God is represented as coming under a peculiar relation to them; and they are called not only to serve him as God, but to trust in him as their God. Every hearer must be fensible, how effential this is to a believer's desire, of seeing the glory of God. He cannot consider him as God overall, without, at the same time, remembering, that he is one with whom he hath to do. There is also a necessity here peculiar to ourselves. The holy angels consider him as their maker and their happiness: but the children of Adam must consider, not only his goodness to the innocent, but his mercy to the guilty. This glory of God shines brightly, and shines only in the face of Jesus Christ. God, we are told, • dwelleth in light which no man can approach un• to. No man hath seen God at any time; but the
only begotten of the Father, he bath declared him.' In this wonderful dispensation, indeed, all the perfections of God are found united; but above all, Grace and mercy thine and reign through righteousness, by Jesus Christ our Lord.'
Here I must add, that the believer not only desires to see the glory of God's mercy, in general, as displayed in the gospel, in which he may have a share, but to take an appropriating view of it, as what he hath a clear right and title to call his own. Doubtless the mercy of God is published, offering falvation to the chief of finners. It is their duty to accept of it; it is their interest to cleave to it. But they are many times deterred by what they fee in God, they are many times discouraged by what they feel in themselves, and are afraid to assert their title to fo great a blessing. But when, by the Holy Spirit, they are enabled to see the infinite price paid for their redemption, in the cross of Christ; when they see the riches of divine grace, in the cross of Christ; when they hear the urgent invitations to them to believe in the crofs of Christ; when they are enabled freely to renounce and quit hold of every other claim; when their hearts are sweetly constrained by the bonds of their Redeemer's love; they can then look upon God as their reconciled father, through him who hath made peace, by the blood of his cross, and fay unto him, My Lord! and my God! What an en: dearing view is this of the divine glory, and what ineffable satisfaction springs from it, to the soul? What an unspeakable consolation to those who have been wounded in their fpirits, and grieved in their minds, when they are enabled to apply the encou,
Yaging promises of the holy fcriptures? Ifa. i. 18. • Come, now, and let us reason together, faith the • Lord; though your fias be as scarlet, they shall « be as white as foow; though they be red like * crimfon, they shall be as wool. Isa xliii. 25. I, • even I, am he that blotteth out thy transgressions, • for mine own sake; and will not remember thy
fins. xliv. 22, I have blotted out, as a thick cloud, • thy transgreffions, and as a cloud thy fias. Return unto me, for I have redeerned thee.'
3. The believer desires to see the glory of God, as an all-sufficient God. This is a necessary view of God, as the support and happiness of the creature, as well as the strength and confolation of the finder.
My brethren, man was made for living upon God; forgetting this he firft went astray from him. Self fufficiency, and a delusive fense of independance, is infeparable from a sinful state. Conviction levels a blow at the foundation of this mistake. Serious consideration shews us how insufficient we are for our own happiness. Daily experience difcovers the inherent vanity of all created comforts in themselves, and as separated from God. When the penitent returns to God, he not only returns, from the service of other masters, to him, as his rightful Lord; bat forsakes all forbidden joys, and deaves to God as liis happiness, and rests in him as his portion. Does not this appear from the uniform language of fcriptare, with regard to both parts of the covenant? what belongs to God, and what be longs to man. See the tenor of an early promise to
the father of the faithful, Gen. xv. 1. *Fear not Abram; I am thy shield, and thy exceeding great
reward.' Multitudes of others are of the fame import.
The power and providence of God, in behalf of his people, are largely and beautifully described, in the ninety firft Pfalm, · He that dwelleth in the fe. cret place of the Most High, shall abide under • the shadow of the Almighty. I will say of the • Lord, he is my refuge and my fortress ; my
God, in him will I trust. Surely he shall de• liver thee from the snare of the fowler, and • from the noisome pestilence. He shall cover • thee with his feathers, and under his wings shalt • thou trust. His truth shall be thy fhield and
buckler, &c. 2. Cor. vi. 17. :- Wherefore come • out from among them, and be ye feparate, faith • the Lord, and touch not the unclean thing, and I • will receive you, and will be a father unto you, • and ye shall be my fons and daughters, faith the • Lord Almighty. On the other hand, the invitation, or exhortation to return, is ordinarily pressed from the profit of the change, Ifa. lv. 1. •Ho, e
very one that thirsteth! come ye to the waters; • and he that hath no money, come ye, buy and eat ; • yea come, buy wine and milk, without money, • and without price.'.. And, to name no more pas. sages, when God came to establish the faith of Abraham in his promise, he says, Gen. xvii. 1. 'I am • the almighty,' or, as it ought to be translated, s the all-sufficient God; walk before me, and be
thou perfect. Now, believers desire to see the
glory of God, as all-fufficient; and all discoveries of this nature are attended with unspeakable complacence and satisfaction. They see the glory of an infinite God as theirs, and rejoice in the richness of their portion. Wearied with repeated disappointments, and deeply convinced of the vanity of the creature, they rest in him, as able to give them complete happiness; happiness that will never change! happiness that will never be exhausted ! He that hath chosen God as his portion, hath, as our Saviour beautifully expresseth it, made choice • of that good part, which cannot be taken away • from him.'
My brethren, we are now come to the very fubstance of practical religion. The glory of an allsufficient God, appears as more than a balance to all that pretends to rival bim in our affections; to ail that we are called to give up for his fake. When the believer fees the fulness of God, then his anxiety, and distressing fears, of every kind, are at an end. Does he want provision ? 'The earth is the
Lord's, and the fulness thereof. The young lions · do lack and suffer hunger; but they that seek the • Lord, shall not want any good thing. Does he want friends ? God is able to make his enemies to be at peace with him. Does he want any outward comfort? God is able to procure it, or make him happy without it. Not to mention particulars; the triumph of faith, in this view, is to attain an abfolute and unconditional resignation to the will of God, with a firm perfuasion, that he is able to make all things work together for our good, and willing