to take the most bitter physic to purge it away. Care not how many afflictions you meet with, how much pain and sorrow you pass through, if it may be but a means of tearing you from the bondage of sin. Say, Lord afflict me, slay me, do what thou wilt with me; but deliver me from the tyrannical power of sin in this world, and the wrath due to it in the next. 2. As sin reaches to the heart, what a mercy it is that grace reaches to it too! Sin weakens the heart, grace strengthens it; sin defiles, grace purifies it; sin hardens, grace softens it; sin wounds, grace heals it; sin subjects it to Divine wrath, grace restores it to Divine favour. Pray then, pray earnestly, that as sin has reigned unto death, so grace might reign, through righteousness, unto eternal life, by Jesus Christ our Lord. SERMON XXX. MERCY AND TRUTH UNITED IN JUSTIFICATION. PROVERBS XVI. 6. By mercy and truth iniquity is purged. WHEN Conscience is awakened by the terrors of the law, and sin lies as an heavy burden upon the soul, the first inquiry is, How shall I obtain deliverance?" What shall I do to be saved?" To this we have a full and satisfactory answer in my text: "By mercy and truth iniquity is purged." The purging here spoken of must refer either to the guilt or power of sin, and, consequently, to the justification or sanctification of a sinner; and in both senses I shall consider it, and show how this is accomplished by mercy and truth. I. This may refer to our justification, which consists in the non-imputation of sin, and the imputation of a perfect righteousness. Both are noticed by the Psalmist; the one explicitly, the other by implication. This is frequently expressed by purging. Who," says the apostle, "when he had by himself purged our sins, sat down on the right hand of the Majesty on high." This also is represented as the act of God, though brought about by the sufferings and atonement of Christ; for no one has a right to pardon sin, but He against whom it is committed; and it is one of those works which is perfect, to which nothing can be added, and to take the most bitter physic to purge it away. Care not how many afflictions you meet with, how much pain and sorrow you pass through, if it may be but a means of tearing you from the bondage of sin. Say, Lord afflict me, slay me, do what thou wilt with me; but deliver me from the tyrannical power of sin in this world, and the wrath due to it in the next. 2. As sin reaches to the heart, what a mercy it is that grace reaches to it too! Sin weakens the heart, grace strengthens it; sin defiles, grace purifies it; sin hardens, grace softens it; sin wounds, grace heals it; sin subjects it to Divine wrath, grace restores it to Divine favour. Pray then, pray earnestly, that as sin has reigned unto death, so grace might reign, through righteousness, unto eternal life, by Jesus Christ our Lord. SERMON XXX. MERCY AND TRUTH UNITED IN JUSTIFICATION. PROVERBS XVI. 6. By mercy and truth iniquity is purged. WHEN Conscience is awakened by the terrors of the law, and sin lies as an heavy burden upon the soul, the first inquiry is, How shall I obtain deliverance?" What shall I do to be saved?" To this we have a full and satisfactory answer in my text: "By mercy and truth iniquity is purged." The purging here spoken of must refer either to the guilt or power of sin, and, consequently, to the justification or sanctification of a sinner; and in both senses I shall consider it, and show how this is accomplished by mercy and truth. I. This may refer to our justification, which consists in the non-imputation of sin, and the imputation of a perfect righteousness. Both are noticed by the Psalmist; the oce explicitly, the other by implication. This is frequently expressed by purging." Who," says the apostle," when be had by himself purged our sins, sat down on the right humi of the Majesty on high." This also is represented as de act of God, though brought about by the serings mi atonement of Christ: for no one has a right to parán am. but He against whom it is committed; and it is me if use works which is perfect, to which nothing can be actez un degrees, extends not to some sins only, but to all; and where it once takes place, is irrevocable and unalterable. Hence the apostle says, "There is no condemnation to them that are in Christ Jesus." Matter for condemnation there may be, and is, and that in the most eminent saints; but actual condemnation there shall not, there cannot be. We may lose the comfortable apprehension of the privilege of pardon and justification, but not the privilege itself. This is said in my text to be "by mercy and truth;" not by mercy and truth in us, for though these may be evidences of our interest in the blessing, yet they are not the meritorious and procuring causes of it. It is true, some have supposed them to be so, and in this sense have understood that passage, "Charity shall cover a multitude of sins;" and the apocryphal penman of the book of Ecclesiasticus says, "Water will quench a flaming fire, and alms maketh an atonement of sins:" as if our acts of benevolence to our fellow-creatures could render God propitious, and our obedience to some precepts of the law make satisfaction for our violation of the rest. But we have not so learned Christ. Nothing but perfection can stand approved before an infinitely holy God; and there are so many defects in our best performances, that we may well say with David, "Enter not into judgment with thy servant, for in thy sight shall no flesh living be justified." Applying then the words of my text to the removal of the guilt of sin, in order to our acceptance with God, mercy and truth must be understood as essential perfections of the Divine nature. Mercy! how sweet a word to poor, miserable, self-destroying, self-condemned sinners. "But I obtained mercy," says the apostle. Nor is truth less so to the diffident and oftentimes distressed saint; for the most extensive mercy would not be a sufficient security for our salvation, if God were not true to his promises, and faithful to his engagements. "If we believe not," says the same apostle, "yet he abideth faithful; he cannot deny himself." The inspired writers often use these in conjunction, and they support the Christian's confidence |