l be avenged on such a nation as this?"

That awful threatening, or prophetic denunciation, "The Lord will not
spare him; but the anger of the Lord and his jealousy shall smoke
against that man, and all the curses written in this book [the law]
shall lie upon him," regards willful sinners, flattering themselves
with expectation of divine favor. *

* Deuteronomy xxix. 20.

When St. Paul would magnify the riches of divine grace in the
salvation of the chief of sinners, he exemplifies it in himself--"Who
before was a blasphemer, and a persecutor, and injurious--Howbeit for
this cause I obtained mercy, that in me first Jesus Christ might shew
forth all long suffering, for a pattern to them which should hereafter
believe on him to life everlasting." But he subjoins an alarming hint
that those who sin wilfully, have no reason to express like mercy from
God. "But I obtained mercy _because_ I did it ignorantly in unbelief."
That no mercy would have been shewn him had he done those things
presumptuously, is here intimated with sufficient plainness. This
deserves the attention of those who sin presuming on divine mercy.
Surely they cannot reasonably expect mercy from him "who is no
respecter of persons," if Paul "obtained it _because he did those
things ignorantly in unbelief_." If this is duly considered, Will not
presumptuous sinners believe and tremble? Will they not perceive their
hopes to be vain?

2. Another abuse of the revelation of divine mercy is the universal
scheme which is built upon it. The text and similar passages of
scripture are alleged as evidence that none can be lost.

To help the argument, it is said--"To be influenced to obedience by
fear is low and mercenary; and God would not urge men to duty by so
unworthy a principle."

But was not fear of punishment used as a guard to innocence while man
remained upright? "In the day thou eatest thereof thou shalt surely
die." Had the influence of fear, operating to duty, been wrong, God
would not have urged it as a motive to obedience. "Let no man say
when he is tempted, I am tempted of God: For God cannot be tempted
with evil, neither tempteth he any man." If God useth this as an
argument to excite to duty, it must be a proper argument. That it is
thus used in all his word, admits no dispute. Every teacher whom God
hath sent to teach the way of life, and persuade men to walk in it,
hath used it. The divine teacher is not to be excepted--"Fear him who
is able