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finners, and a blafphemer, a perfecutor, and SER M. injurious. What judgment is to be made of XIII. fuch an heart not condemning, it is hard for us precifely to determine. We are fure that God will make all the favourable allowances for the weaknefs of his creatures, that the most perfect equity and goodness require; but the cafe particularly referred to, leads us to this farther obfervation.

Lastly, That there are different degrees of fincerity, which is the only object of the heart, or the confcience's approbation, and that only which God will accept. It not only impleth that we do not act against the prefent conviction of our minds, but that they are not chargeable with gross careleffness, or wilful, obftinate prejudices, misleading the judgment. It is true, that as fincerity may well be called the whole of religion, it is imperfect in this life. There is no man so happy as to be wholly and univerfally free from the leaft degree of faulty inattention, or any bias upon his mind drawing him into failings. But this is not to be carried fo far as that we may not have fufficient affurance of our own fincerity to be a juft ground of confidence towards God. That which the mind muft approve, which will afford it true fatisfaction in itself,

SERM. and which God will accept, is, the habiXIII. tual prevalence of good difpofitions against

the contrary, though infirmities ftill remain. And this is what every man may difcern concerning himself who carefully attendeth to what paffeth in his own mind. May not one who is accustomed to self reflection, know what are the affections that rule the general tenor of his conduct? And in par ticular inftances, which have been the subject of deliberation, wherein there are fenfible oppofite tendencies in the heart, may he not be able to judge which of them prevaileth, whether prejudice, paffion, and selfish defire, fhunning a diligent inquiry; or if the voice of confcience be heard against their clamour, and that judgment followed which is the refult of an attentive and impartial examination ?

I cannot in this difcourfe finish what I intended to fay from the text, and therefore I shall for the present conclude with this reflection, that as fincerity admitteth of various degrees, we fhould always endeavour to grow in it. By a vigorous attention of mind, and the diligent ufe of proper means, especially a careful improvement of the gofpel grace, our conqueft over paffions and lufts which darken and mislead the

XIII.

mind, will advance gradually; they that SER M. have pure hearts, and clean hands, shall wax Stronger and stronger in holiness and virtue, that is, become more and more fincere ; and as fincerity increaseth, fo will the evidences of it to the mind itself; the path of the juft is like the shining light, which shineth more and more unto the perfect day; ftill more apparent by its genuine fruits before men, and in a more fenfible manner inwardly perceived by its own confpicuous luftre, fo as to leave no room for hefitation concerning its reality, nor any remaining doubts of the divine approbation, confidering the merciful terms of the gospel.

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SERMON XIV.

The FOUNDATION of CONFIDENCE towards G O D, explained.

SERM,

XIV.

I JOHN III. 19, 20, 21.

And hereby we know that we are of the truth, and fhall affure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God.

TH

HE defign of this text is to teach us upon what grounds we may hope for the divine approbation, or have just reason to fear his displeasure, namely, the testimony of our confciences concerning our obedience or difobedience to his law, either that which he hath engraved on our hearts, and shewed us to be good by the light of nature, or which he hath given us by a pofitive and express revelation. As this doctrine is liable to be misapprehended, I explained it in a former discourse in several propofitions; the

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fum of which is, that the subject of the SER M. heart's teftimony upon which it acquitteth XIV. men, is not perfect innocence; and that for which it condemneth them, is not every the leaft failure which strictly may be called a fin; if that were the measure of the divine judgment, no man living could hope to be justified in the fight of God. But as he will accept of fincere obedience, tho' not without fome infirmities, and will only condemn for wilful tranfgreffions; this fheweth upon what teftimony of confcience we have reason to hope for his favour, or dread his indignation: That as unallowed failures will not be imputed, fo God will be merciful to the unrighteoufnefs of the penitent, and remember their fins no more, as the gospel expreffly affureth us; and therefore the man whofe heart witneffeth for him that he hath forfaken his wicked ways, hath ceafed to do evil, and learned to do well; that he hath not only purposed to amend,. but brought forth, and continues to bring forth, fruits meet for repentance and amendment of life, hath a just foundation for confidence towards God: That as this confidence is appropriated to the judgment of the heart already mentioned, the hope of divine acceptance, which is formed upon

any

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