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SERMON XXIX.

The way of falvation eafy.

1 John, i. 9. If we confess our fins, he is faithful and just to forgive us our fins.

THAT there is fome mifunderstanding between, God and us, is no more to be disputed than the operation of our own minds; if the state and temper thereof can be determined from the inward thoughts and outward actions. If when fentiments and conduct have an immediate relation to any particular being, and it is poffible to determine the state and temper of the rind with regard to that being, then it is certain that the temper of our minds, with refpe&t to God, is fuch as undeniably fpeaks the want of friendfhip and regard. Let us examine the fenfe of our fouls in regard to God; let us confider it from the beginning, from the very firft exercifes of thought and reflection; do not we find upon a free recollection of ourselves in this particular, that from the earliest apprehenfions we had of the divine being, we poffeffed a negligence of fpirit towards him, a negligence too, not arifing from incapacity and tender

nefs of age, the mind not yet being capable of love, delight, joy and complacency; it has not arifen from hence, becaufe with regard to other objects we have felt from early life the quickest touches of thefe feveral paffions. This is not imputable to the weakness of our youthful understanding, as incapable of comprehending fo much of a spiritual and invisible being, as in reason is neceffary to beget efteem and affection; an indifference of this kind muft be quite innocent, a natural, not a moral imperfection. In this cafe the indifferency would wear off as the person encreased in knowledge and understanding. Were it a natural imperfection it would decreafe as the perfon arrived at ripenefs and perfection of parts and powers. As they grew more acquainted with God by means of his works; received more ideas of him, which were diftinct and determinate, especially when inftructed in their obligations to God and relation to him; how he is infinitely glorious in himself, the author of their existence, their preferver and bene factor, and the fountain of all their bleffings. Now, is this the fact? No-alas! perfectly the reverfe. This negligence of God is fo far from decreafing as our understandings and knowledge of him encreafe, that it grows into feeling, difaffection and fenfible ill-will. It grows with our growth, ftrengthens with our strength. If we examine the fenfe of our hearts in the advanced ftages of life, while deftitute of renewing grace, we do not fo much as with to meditate upon him: God is not in all our thoughts. As we pass from one itage to another, ripen from childhood to youth, and from thence to mature years, we become more negligent of heaven, of religion, Jefus Chrift, and the falvation of our fouls. Our underflandings are not improved to know the only living and true God, and his only begotten Son, and the exercises and duties of piety, but proftituted to the fubferviency and fervice of divers lufts and pleafures. Instead of employing our powers to qualify us to promote the glory of God and the public good of mankind, we only use them for our own accomplishment to

make a figure in the world, to enjoy our pleasure, and to obtain riches and honor, altogether inattentive to, and regardless how it will fare with us in a future ftate. And when men have become old and grey-headed in fin, and difgufted at, and fur feited with the world, do their hearts and affections turn to God, and a preparation for eternity? Quite other wife. The older finners grow they become more earthly, carnal, ftupid and fecure. Many who were thoughtful, and paid fome at tention to religious concerns in their youth, have entirely dropt all thefe matters in advanced age. The inclination to ferve God, and engage heartily in the interefts of religion, are vanished and gone. Or if at times certain occurrences in providence force fome reflections upon them refpecting their fouls and futurity; they are compelled to think of God and are troubled; there is an uneafinefs awakened at the remembrance of his name. They feel no comfort or happiness, till they get back to their former inconfideration and carelessness. Cannot fome remember, when it was painful to think of God, his perfections, his law and his gofpel; his government and dominion over them; to think of their fins and their exposednefs to divine wrath? Any fubjects were more entertaining to them than these. To have their meditations ran upon amufements diverfions and business, and the things of the world were greatly preferable and more pleasant. In the midst of the hurry and delights of fenfe, how has a fingle thought of God, that his eye is upon us, and we mult give an account, in a moment dafhed the cup of our pleatures with gall and wormwood? We could have no fatisfaction or felf enjoyment while the difagreeable idea continued. Were we not, and are not some of us in this affembly, Rill fenfible of a certain jealoufy and fu picion of God, that he is a mafter and an auftere being, defitute of thofe excellencies he is reprefented to poffefs for conferring happiness on his creatures? Is it not abfolutely certain that fome never more perfectly enjoy themfelves, than when the thoughts of Cod are moft diftant from their minds? That

their most agreeable moments, are fuch which are free from all interruption from any confideration of God and religion, How happy do numbers feel in having no ferious thoughts at all; no difagreeable checks arifing from apprehenfions of the divine exiflence, infpection, or his hatred of fin and iniquity? Thefe facts fufficiently prove a breach of friendship between God and his creatures; and the daily experience of them abundantly prove that this breach has never been made up, that the unhappy difference ftill exists.

And are not fome of you, my hearers, fully affured that the above account is a true description of your cafe ?--and now I would ask you in the name of God, is it your purpose to fupport the difference, maintain the difpute, and stand by the confequences? I hope not. What, contend with the Almighty! Is your arm ftronger than his? Let the potherds ftrive with the potfherds of the earth, but woe unto him that ftriveth with his maker. "If thou hast run with the footmen, and they have wearied thee, what wilt thou do in the fwellings of Jordan?" Can a weak and defenceless finner contend with the God of the armies of Ifrael? He can crufh you to pieces, can mufter a myriad of angels against you, and the proudel finner is not an equal combatant for the meanest attendant at his court. Or, what is a thought of greater honor, he can in a moment facrifice you to the malice and cruelty of devils. It is easier for him to turn you and all the wicked of the earth into hell, with all the nations that forget him, than for you to lift your hand.

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Is it not reafonable then that fuch perfons should be anxioufly concerned to have the breach healed and the 'difference accommodated? Are any ready to make the enquiry how this may be done? Is God willing to be reconciled to his guilty creatures, enter into friendship, be at peace, and admit ther to his favor and to happiness? Yes. This is the meilage which he hath fent and proclaimed unto us in the gospel. "That

he is in Chrift reconciling the world unto himself, not impu ting their iniquities unto them. And the blood of Jefus "Chrift, his fon, cleanfeth us from all fin." You are not to conceive this to be a general indemnity procured by the Saviour, without any thing wrought in you or done by you; that you are now secure of peace and pardon, and need not concern yourselves any farther. Remember, notwithstanding all that God has declared and Chrift has done, all finners are not pardoned; fome perifh in their fins and fuffer the pains of hell forever. For tho' the death of Jefus be an infinitely fufficient ranfom for all, yet it doth not operate like a charm, nor do the effects of it defcend upon us by a natural neceffity, as the rays of light from the fun; but fomething is required of us as rational creatures, as believers, in order to the forgiveness of our iniquities, namely, that we confefs them. This is the meffage of heaven fent unto us in the text. "If we confefs our "fins, he is faithful and juft to forgive us our fins." The fenfe hereof is plain and obvious; there is no neceffity of any accurate investigation or laboured attention, to determine its meaning. And as nothing is defigned from it, but what is of the most familiar and practical nature, therefore the few fol lowing obfervations upon this fubject hall fuffice for the prefent.

First, that the confeffion of our fins is abfolutely required from us in order to forgiveness and falvation. This is fo of ten declared, and plainly infifted upon, the facred oracles, that none who have read them can be at any lofs to be affured that this is the fettled conftitution of God, which he inviolably obferves, and to which he will immutably adhere. He has affirmed to us in the moft pofitive terms, "that he who confeffeth "and forfaketh his fins fhall find mercy, but he that covereth "them fhall not profper." That is, without confeffion there is no encouragement to expect the pardon of them either from reafon or revelation. Reafon and revelation unite to fupport

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