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6. We see that distinguishing mercy is consistent with the impartiality of God and the freedom of man. If God requires of man only what he could do if he would-if the reason why man does not do his duty is wholly in his unwillingness-and if a change of heart consists in simply giving a disposition to do that which all have the natural power of doing,-then the grace of God in giving a disposition to be holy to some and not to all, is free from all the objections which have been urged against it. If grace removed some mighty defect in natural ability, and this was not done for all, then there might be a want of justice in the distinction; but this is not the case. If the conditions of salvation were any thing but what they are, it might be unjust in God to have mercy on whom he will have mercy. But as the salvation of man depends on that which is within his reach, if he has a willing mind, let his circumstances be what they may; he has not the shadow of a cause to find fault if left to follow his own inclination down to endless perdition. When he hears the redeemed sing of grace which saved them, he will eternally know that it was grace which he refused. There is no world of which we have any knowledge, where the distinguishing mercy of God is found fault with, but the world in which we live, and surely there is no world where there is less cause. If the understanding and conscience of men governed them rather than their heart, not an objection would be heard to the sovereignty of Divine grace.

7. This subject shows to all that hear me, that nothing has prevented, and nothing now prevents your salvation but your own heart. If you came to the house of God destitute of piety, this was the reason-if you go away impenitent, this will be the reason. If you are condemned at last, and perish in Sinner, what wilt thou, what canst thou say,

hell, this will be the reason. when God shall deal with thee?

NATIONAL PREACHER.

No. 4. NEW-YORK, SEPTEMBER, 1832.

SERMON CXXXI.

VOL. 7.

BY AMBROSE EDSON,

BERLIN, CONNECTICUT.

GOD'S CLAIMS, AND THE SINNER'S IMMEDIATE DUTY.

1 SAMUEL, XV. 22.-Hath the Lord as great delight in burntofferings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice; and to hearken, than the fat of rams.

THE text may be regarded as clearly warranting the sentiment, that the performance of no external religious duty can merit the Divine approbation, while connected with allowed disobedience to a known and positive requirement.

The truth of this position, in its application to the impenitent sinner, it is proposed to illustrate in the present discourse. The point of duty to which our attention will be confined, is the immediate compliance, on the part of the sinner, with the terms of salvation. This God authoritatively and unqualifiedly demands: demands of every individual, within the reach of the proclamation of mercy; and until he does yield compliance, not a single external religious duty, which he may perform, can merit the Divine approbation. In the elucidation of the subject it will be necessary to glance for a moment at the positive character of God's claims on this point, the amount, the reasonableness, and the pressing urgency of what he demands.

The amount of what God demands of the sinner, as a condition of salvation, may be expressed in one word, viz. LOVE-supreme love to God. This is the fulfilling of the law, and secures

a compliance with the terms of the gospel. Although love is not the only exercise necessary to salvation, still it is the foundation of all the rest. The sinner who loves God will repent of sin, and rest his whole expectation of salvation upon the merits of a once crucified, but risen and reigning Savior. This constitutes a compliance with the terms of mercy-of life. And this is the amount which God demands of every sinner.

The reasonableness of this demand is obvious. The claim which God made upon man in innocence, was, "Thou shalt love the Lord thy God with all thy heart." This has never been repealed, and is therefore binding upon every child of Adam. The fact that he can never be justified by the deeds of the law, having been guilty of transgression, and fallen under the curse, does not prove that the law ceases to hold its claims over the sinner. Nor does the fact, that men have transgressed the divine law free them from obligation to yield obedience, any more than the transgression of human law frees the transgressor from its claims, or gives him a right to disregard it. If, then, God ever demanded the supreme love of his intelligent creatures, he demands it still; and as God demands, so he deserves their supreme love. And he deserves it, no less after they have rebelled against him than before. No act of his creatures can ever affect God's character, or make him unworthy their eternal love and gratitude. If, then, God has not repealed his law requiring supreme love, and if rebellion can never free men from their obligations, and if God is still deserving of love, his claim surely is a reasonable one.

Such being the amount and reasonableness of what God claims as a condition of salvation; we have only to advert, in one word, to the pressing urgency of his claims. "He NOW commandeth all men everywhere to repent." This exercise implice the existence of every other which is demanded. It is the giving up of the controversy which the sinner is waging with the claims of his Maker. It is a practical acknowledgment that God is right, and the sinner wrong-totally and entirely wrong that the whole blame for SIN is on himself; for it is the voluntary withholding from God of that which was his due;

which he might, and which he ought to have yielded, and therefore is the violation of obligation, for which he is neither able nor willing to make any excuse, or offer any justification, The language of his prayer is the language of his heart, God be merciful to me a sinner. To this point God demands that every sinner should come as a matter of present duty, to be performed “Now," without a single moment's delay. It cannot be postponed, but at a fearful hazard. Every accent of mercy and of wrath which comes from the throne of the Eternal, is giving force to the impressive affirmation, "Now is the accepted time; behold! Now is the day of salvation." Then,

"Hasten, O sinner, to be blest,

And stay not for the morrow's sun;
For fear the curse should thee arrest,
Before the morrow is begun."

Into this precious hour of mercy, God is pressing concerns of everlasting importance, and calling upon you for a decision, that will take hold on eternal bliss, if you will yield to his demands; but which may be connected with the hopeless, ceaseless wailings of the damned, if you refuse! REPENTANCE is your first duty. God demands it "Now." Nothing can be made a substitute for this. The performance of no external religious duties can merit the Divine approbation, while you refuse to come to this point, and repent. This is the point to be illustrated and established.

1. I remark then, in the first place, that the very character of such services forbids the idea that God can look upon them with approbation. The individuals in question have transgressed God's law, have taken up arms of rebellion against their rightful Sovereign, who has offered pardon upon condition of their laying down their weapons, in token of their submission to his authority, and sorrow for their past conduct; but this they refuse to do. They are unwilling to make any such concession. They are willing to return to God, if he will permit it, without any allusion to their rebellion, or their guilt,-and without any expressions of sorrow for the past,--and this is a spirit of justi

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fication of their sins, which must draw down the displeasure of a holy God. If the feelings and motives with which an external act is performed, may be justly regarded, as giving character to that act; if, on this principle, we should detest an act of outward respect and attachment, which we knew to be accompanied by the very opposite of these feelings;-how must God regard the external acts of religious worship, offered by impenitent men, when the whole current of their feelings is in direct hostility to him and his government? I do not overstate this point. The individuals in question are sinners ;—sin is a transgression of law-a deliberate and voluntary violation of what was known, or what might have been known, to be obligation. It is therefore rebellion, direct and open. This is the stand against God's government, which every sinner takes; and which he maintains, until, in penitence, he lays down his arms. His acts of professed reverence and worship, then, express the reverence and homage of a rebel to his injured Lord; and of one, too, who still refuses submission to that authority against which he has arrayed himself! Is not this insulting God to his very face? Is it not adding mockery to rebellion ?-He may confess his sins, but he has no penitence for them;—may pray for pardon, but why should pardon for rebellion be bestowed upon an individual while that very rebellion is persisted in,-with no repentance for the past? I ask, what must be the character of the pretended prayers, or any of the external religious services of such a man? Does he not carry about with him the spirit and temper which must totally unfit him for any thing, and every thing, which could be considered as really obeying God, until his breast is melted down in penitence for his sins? Until he comes to this point, no matter in what his hands or his mouth may be concerned, the wrath of a holy God is over him, and cannot be bribed or averted. He must repent or perish.

2. But it may be remarked again, that these external religious services of impenitent men, have in their nature no tendency to produce piety. I am perfectly aware that a different sentiment has been propagated, but I fully believe it to be false in fact, and most fatally ruinous in its consequences. Look, dear hearers,

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