that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all."

Here we rest. This is the consummation of the benevolent scheme of divine goodness. When viewing and contemplating such an astonishing scene, as if he saw in open vision all the immense revenues of divine wisdom, the apostle exclaimed: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past find ing out! For who hath known the mind of the Lord? Or who hath been his counsellor ? Or who hath first given to him, and it shall be recompensed to him again? For of him and through him, and to him are all things : to whom be glory forever. Amen."

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The objection would now come too late which should urge, against one general conclusion, that although the divine wisdom and goodness have given a few examples of such surprising mercy as cause the sin and unbelief of men to result in their ultimate benefit, yet it is doubtful whether in all cases the divine government will be found so favorable; for it has before been proved and acceded, that the wisdom of God is without partiality.

There remains of our text, three inferences, which seem to result from this doctrine of the divine goodness, and its excellency, which we may now proceed to notice in their order.

1st. "Therefore the children of men put their trust under the shadow of thy wings." In duly considering this inference, it may be well to show, that if we reject either of the attributes, which we have ascribed to the loving kindness of God, it must necessarily prevent our putting our trust in him. For instance: if we do not allow that the divine loving kindness is equally innite with the divine wisdom and power, it is impossible that we should not dread the operations of wisdom

and power which we imagine to be destitute of loving kindness. And the more extensive we make these properties which are not combined with goodness, the greater our dread and horror must be.

Again Should we allow that the loving kindness of our heavenly Father is as extensive as his wisdom and power, in relation to an elected number of the human family, and exclude the rest from its favor, it would equally prevent our putting our trust in him; for as long as we exclude any portion of the human family from the favor of God, we fear that we, or some whom we love are of that unhappy number; and we cry out with horror, "Lord is it I."

Or if we say that none are excluded from the favor of the divine loving kindness, and yet allow that our unbelief and sin can finally frustrate its gracious designs, how is it possible for us to contemplate the moral turpitude of our multiplied and aggravated offences without being driven to the borders of despair?

These are not subjects on which we need to dispute or speculate; matters of fact, with which we are all acquainted, put these points beyond all doubt. The great mass of the christian public have, for ages been divided in opinion; some have contended, that the goodness of God secured the eternal happiness of a few, from all eternity, and that his vindictive justice doomed the rest to endless sufferings. Others deny this doctrine, and maintain that God is impartially good to all; but that our sins and unbelief may finally prevent the gracious designs of mercy in our favor from being accomplished. These facts are well known, and will not be denied. But the question is, do either put their trust in God? Are they not both and about. equally, concerned about their soul's everlasting welfare? How is it possible for those to trust in God? The one class do not know that they are elected; and the other know not but they have sinned away the day of grace! In fact if we put any confidence in their

honesty and sincerity, as charity would dictate, we must allow that these people are in great fear, for they constantly affirm that they are, both for themselves and their fellow creatures. And here it is worthy of remark, that their fear is not on account of their faith's being weak, for the more confident they are that their faith is genuine, the more concerned they are; so that the only easement they can enjoy is in doubting!

But let us look on the other side of this subject, and see if any rational being can believe in the loving kindness of our heavenly Father, and be confident that it possesses all the attributes which our arguments have ascribed to it, without putting entire confidence in it.

The moment the rational mind looks over the subject, the soul is as satisfied as was Simeon in the temple, when he held the world's salvation in his arms : he pressed him to his breast, and said: "now Lord, lettest thou thy servant depart in peace: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to lighten the Gentiles; and the glory of thy people Israel."

This view naturally calls up the second inference, which is thus stated: "They shall be abundantly satisfied with the fatness of thy house."

Abundant satisfaction leaves no wants; the fulness of desire is granted. And here be careful to observe, that it is not the leanness but the fatness of our heavenly Father's house, with which the children of men are to be abundantly satisfied. The prophet Isaiah, in his 25th chapter gives the following account of the rich provisions which will abundantly satisfy the soul: “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain, the face of the covering cast over all nations. He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his people

shall he take away from off all the earth: for the Lord hath spoken it."

My christian brethren, is there any thing wanting in this account? If all people are fed with fat things; if all are brought to know the Lord, from the least to the greatest; if death is swallowed up in victory, and tears wiped from all faces, can there then remain sorrow, mourning, dissatisfaction and everlasting death? Will the professed ministers of the gospel then weep in sorrow for fear that the people will be forever miserable? Will fathers and mothers mourn over the ashes of their departed offspring for fear they are gone to the bottomless pit of despair?

When we contemplate the leanness, the poverty, the bitter lamentations, the fears and torments which have for ages, been displayed in the christian sanctuary, the language of the prophet Isaiah, in his 55th chapter seems appropriate and refreshing-"Ho, every 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. Wherefore do ye spend money for that which is not bread? And your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." This moment vast sums of money with immense toil and labor are expending, to send doctrines to distant countries, which never satisfied a single soul who believed them. They are not bread. They constitute no part of the fatness of our heavenly Father's house; nor are they suitable for the christian sanctuary.

The third and last inference which our text draws from the excellency of the divine loving kindness is thus stated-"And thou shalt make thein drink of the river of thy pleasures."

Though this subject furnishes a vast variety of rich and exhilarating matter, calculated to fill the temple of

divine worship with joy unspeakable and full of glory, I must confine my remarks principally, to show that this inference is a full and complete refutation of the popular objection, which has been, and still is, not a little clamorous against the excellency of the divine loving kindness. After the opposer of universal, efficient grace is driven, by arguments furnished by both scripture and reason, from every position which his errors invólvé, he then sets up the cry of licentious doctrine! He says that such abundant mercy will induce to every species of vice and impiety. Reply; not if it makes men drink of the river of God's pleasures. My brethren, mark well, the true sense of our text shows that the excellent loving kindness of our heavenly Father, is the fatness of his house and the river of his pleasures, of which he will make the children of men drink, and with which they will be abundantly satisfied. Feasting on the loving kindness of God, and drinking of the milk and wine of the divine mercy, must necessarily lead men, by the spirit of grace to be gracious; by the spirit of wisdom to be wise, and by the spirit of holiness to be holy.

What a river of pleasures did Joseph enjoy when he made himself known to his brethren, and blessed them with his forgiving spirit. They drank of the same.— But did it make them licentious? did they hate and dishonor Joseph because they had tasted the delicious wine of his love? Our conclusion may be in the words of an inspired apostle, who knew the teachings of divine grace: "The grace of God which bringeth salvation to all men hath appeared, teaching us, that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world."

My brethren and friends, who have united your means and exertions to erect this convenient and permanent edifice, and have now dedicated it to the worship of our heavenly Father, you will accept the sincere congratulations which this joyful occasion inspires. Hither may