the same marks of approbation, as upon the obedient? Should he do this, he would utterly destroy the distinction between the obedient and the disobedient, and would in this way subvert those principles of moral government which his infinite wisdom and goodness have established.

There is another way of coming to the same conclusion. God cannot approve of that which is opposite to his infinite benevolence; and he cannot show approbation, when he feels disapprobation. But if he should hear the prayers of the impenitent, he would show approbation of that temper of mind which is directly opposite to his benevolence, and which therefore he must for ever disapprove and condemn.

It might also be made to appear, that other attributes of God forbid the expectation that he will hear those who regard iniquity in their hearts. His justice forbids this; as it requires that men should be treated according to their character. His truth forbids it; because he has expressly declared that he will not hear impenitent sinners. In a word; all his perfections must prevent him from hearing the prayers of those who indulge the love of sin.

The doctrine which I have thus briefly established, is essential to the Christian religion, and has a direct bearing upon various subjects of high practical importance.

In the FIRST place, it exposes, in clear daylight, the falsity of every scheme of religion which stands in opposition to the divine law, or in any way detracts from its authority and influence. Against such a scheme, in every form and degree, the doctrine contained in our text, and indeed the whole Gospel, sets itself in array. I cannot enlarge on this particular view of the subject; and must content myself with a few suggestions addressed directly to the conscience.

If, then, there is any one, whether older or younger, who encourages himself in disobedience to God, because he hopes for pardon ;-any one, who is less impressed with the authority of the divine law, because Christ died to redeem us from its curse ;—any one, who can live quietly in the neglect of duty, because he thinks he has believed in Christ; finally, if there is any one, whose confidence in divine grace renders him less grieved and distressed with the evils of his own heart and life, and less desirous of becoming holy ;-let such a one know, that, however highly he may think of himself, God looks upon him with an awful frown, and will not hear his prayers. That very grace of Christ, which he makes the foundation of his hopes, stands against him; charges him with a total opposition to its very nature and design, and threatens him with a loss of all its blessings. If there is one instance of criminality more aggravated and more abhorrent to the mind of God, than any other; it is that of the man who turns the grace of God into licentiousness; who grows quiet and bold in sin, because he knows that Christ can forgive.

SECONDLY; Our doctrine is important in relation to Christians, and may assist them in accounting for the fact, that their prayers are so seldom heard and answered. The prayers, brethren, which we have offered to God, cannot be enumerated. We have often prayed that he would enlighten our minds; that he would make us holy, harmless, and undefiled, cause all the fruits of the Spirit to abound in us. We have prayed too for the growing holiness and usefulness of Christians; for the conversion of sinners; for the effusion of the Holy Spirit upon our churches, and our literary and religious institutions; and for the universal spread of the Gospel. Such prayers for ourselves and for others we have offered up hundreds, and perhaps thousands of times; and have offered them up to that God who heareth prayer. And yet, where is the answer to our prayers? Where is that growth in knowledge and grace, -that fruitfulness in good works,-that Christian humility and love, and that lustre of holiness, for which we have prayed? Where is that abundant effusion of the Holy Spirit,—and that general conversion of sinners, -that success of Christ's ministers, and that increase of his church, for which we have so frequently besought the Lord? Is not here something very strange?--God has promised to hear prayer;-the prayers of Christians constantly ascend to him for spiritual blessings ;-and yet few of those blessings are bestowed! How shall we account for it, that, after we have been praying from day to day, and from year to year, that our minds might be "light in the Lord," they are still so dark ?—and that after we have been praying for perfect conformity to Christ, we are still so unlike him?--and that after we have presented so many supplications for the blessings of Heaven upon others, so few of those blessings are granted? Has God ceased to be gracious? Has he forgotten his promises? Is his ear heavy that he cannot hear? No, brethren; the reason is not to be found in God, but in ourselves. We are chargeable with regarding iniquity in our hearts; we are deficient in our obedience to the divine law. This is the reason, and the only reason, why God does not hear our prayers.-And, my brethren, is not this a sufficient reason? Can we suppose that God will be partial to us, because we are his children ?--that he will have such a fondness, as will lead him to indulge us in that which he forbids to others? The Scrip tures teach, that if there is any thing which excites the displeasure of God more than all things else, it is the sin which he sees in his own children. If we are his children, we have been sanctified, and made the temple of God through the Holy Ghost. And how must it displease God, to see us defiling his temple! What an insufferable offence must it be to his infinite goodness, that, after he has done so much to redeem us from iniquity and make us holy, we should ungratefully forget his goodness, and still cleave to that very iniquity, from which he has begun to deliver us!-If God looks with abhorrence upon sin in the wicked

world; he looks upon it with double abhorrence, when found in us, if we are indeed his children. Unrenewed sinners do indeed sin against conscience. But do not we sin against a clearer conscience? They sin against the light which shines around them. But we sin against light which shines within us. They violate strong obligations; but we stronger. They have merely heard the name of Christ, and been invited to partake of his blessings. But we have seen his glory, and received of his fulness, and enjoyed fellowship with him in prayer, and at his table; and have had our names written in heaven. Now for us, in such circumstances, to regard iniquity in our hearts, is an evil of the highest aggravation. And God will feel and manifest the highest displeasure against it. And let me freely ask, my brethren, whether God has not already manifested his displeasure, in the dreadful fact that he has not heard our prayers ? When we consider how many times we have made supplications to God for spiritual blessings, and then look on ourselves and see how we are dying for want of them; do we not recognise the tokens of divine displeasure? Could there be a more certain or more appalling proof of God's anger against us, than his saying;-“ When ye multiply your prayers, I will not hear." This tremendous evil is the consequence of our regarding iniquity in our hearts.

Christian brethren, this is a serious subject. Let us not pass over it lightly. Let each one for himself faithfully inquire,--What is the particular sin, which causes the divine displeasure against me, and hinders my prayers from being heard? And if we would pursue this inquiry to any good purpose, let us fix our eye upon the high standard of duty exhibited in the Holy Scriptures, and make that the rule of our judgment. If we find that we allow ourselves to neglect any thing enjoined in the word of God; or that we do any thing there forbidden; or that we give entertainment in our hearts to any dispositions or feelings there condemned; we shall see at once what the barrier is, which separates us from God. Let us then seriously consider the whole range of duties enjoined upon us in the Scriptures respecting God, and our fellow-creatures, and ourselves; and by faithful self-examination determine, whether we do habitually and diligently perform these various duties.

Our attention to this subject may be rendered more profitable, if we will examine ourselves in regard to a class of duties and sins which are considered with less frequency, and are more likely to pass unnoticed; which are so much under the veil of retirement and privacy, that our consciences are less apt to be affected by them, than by other duties and sins which are more exposed to public view. I speak now of the hidden motives which govern us in those actions, which are externally right. I speak of those thoughts and feelings, which are seen only by the eye of God. I speak of those more humble, private duties, which occur every day and every hour; those duties which require the greatest victory over

the corrupt affections of the heart,—the greatest watchfulness, and patience, and meekness. The neglect of any of these duties, however retired from public view,-indulgence in any of these sins, though ever so small in the judgment of the world, may be highly offensive to God; and it may be a latent poison, which will spread through our whole spiritual frame.

As what I have now hinted at is specially important, I shall turn your thoughts to a few examples.

It is the requisition of the sacred Scriptures, that we should be governed in our conduct by love to God and love to man. Suppose now, that, in all our actions, even when we show the greatest respect for God, and the greatest benevolence to man, we still have in our hearts an ultimate reference to ourselves; and instead of seeking the welfare of our fellow-creatures, and the honor of God, do in reality make our own interest the grand object of pursuit. Is not this regarding iniquity in our hearts? Is not supreme self-love the very essence of sin? And while this remains unsubdued within us, will not God look upon us with abhorrence, and turn away his ear from our prayers?

Again; if we receive an injury from others, God requires us from the heart to forgive them, to wish them well, and to overcome evil with good. In doubtful cases, he requires us to avoid evil thoughts and suspicions, and to possess that love which hopeth all things. Suppose now, that when we receive any injury, we put the worst construction possible upon it; that we suffer malignant passion to gain the ascendancy; that we perpetually dwell upon the injury, whether real or imaginary, so that all kind feeling towards those who have offended us is destroyed, and dark, resentful, malicious thoughts occupy our breast. Suppose, moreover, that we go about as tale-bearers, and circulate injurious reports, true or false, for the purpose of gratifying our resentment, and blackening a character which has become the object of our dislike. Is not this iniquity? Is there any thing more opposite to the mind of Christ—any thing more opposite to his example-than such a temper and conduct as this? And if we indulge it, can we be so presumptuous as to think that God will hear our prayers ?

If we have injured or offended others, our Lord requires us to make ample confession and reparation. If any of our fellow Christians have aught against us, it is our first duty to go and be reconciled to them. The neglect of this is a sin, which will deprive us of the happiness of communion with God. There are some relative duties expressly enjoined in the Scriptures, which Christians are apt to overlook; particularly the more appropriate duties of parents and children, husbands and wives. God is as much in earnest in those commands which prescribe our conduct in these relations, as in those which require us to love and worship HIM. And if we venture, in any respect or degree, to neglect

these relative and domestic duties, which are thus divinely appointed; we regard iniquity in our hearts, and incur the displeasure of the Almighty.

Once more: We are required not to think of ourselves above what we ought to think; not to seek great things for ourselves; but to be meek and lowly in heart, and to be content that our names should be unknown, if the name of our blessed Lord may be honored. Suppose now, that we entertain high thoughts of ourselves; that we exalt ourselves above others, and complain, if we are not treated with just so much respect and honor; that we aspire after GREATNESS instead of goodness; that we seek the gratification of ourselves, instead of the welfare of others; and care for our own things, not for the things of Christ. Is not such a state of mind highly offensive to God? Can he take pleasure in us, while we cherish it?

Let us then, brethren, examine ourselves with incessant care. For sin is a deceitful, subtle thing. It has ten thousand arts; and all those arts are employed to hide it from our view. Under that dark veil which covers our hearts, we may perhaps find that abomination, which has caused our darkness and poverty, and rendered our prayers unavailing. God Almighty search us, and know our hearts, and try us, and know our thoughts, and see if there be any wicked way in us; and lead us in the way everlasting. And may we soon be able to say, we do not regard iniquity in our hearts; the grace of God has eradicated the love of sin. And now we know that whatsoever we ask we shall receive, because we keep his commandments, and do those things which are pleasing in his sight.

THIRDLY; Impenitent sinners may learn from this subject, why God does not hear their prayers. On this point, those who are disposed to give some attention to religion, especially those who are solicitous for their eternal happiness, often feel distressing difficulties. They are unable to account for it, that, after they have offered up so many prayers, they are not relieved from trouble, and comforted with the tokens of divine forgiveness. Sometimes they ascribe this to the want of stronger excitement of feeling, or of greater frequency or length in their prayers; sometimes to the enormity of past sin, which they think has put them beyond the reach of redeeming love; and sometimes, to the want of compassion in God. But these apprehensions are altogether mistaken and groundless. That the prayers of such persons are unavailing, and their souls destitute of peace, is not owing to the want of stronger excitement of feeling; nor to the want of greater frequency or length in their prayers; nor to the enormity of past sins; and least of all, to any want of compassion in God. The dreadful fact, that God does not hear their prayers, is owing to this one cause,-that they regard iniquity in