blame-worthy. Nor is it eafy, indeed, to fay what degree of error and misapprehenfion concerning these truths themselves, may be confiftent with abiding by the fubftance. But certainly all who directly and openly oppose them, may be faid "to bring in damnable herefies, even denying the Lord that bought them, and to bring upon "themselves fwift deftruction."*

This may teach us, what judgment Chriftians ought to form of the many parties and factions which divide the vifible church. There may be finaller differences, which keep them afunder on earth, while, in faith and in love We are to an unfeen Saviour, they are perfectly united. told that God fhall gather his elect from the four winds, and that "many fhall come from the eaft and weft, and "fhall fit down with Abraham, and Ifaac, and Ja"cob, in the kingdom of heaven." I always think with much pleasure on the perfect union of this great and general affembly of the church of the first born. Then all other diftinctions, all other defignations fhall be abolished, and thofe fhall make one pure and unmixed fociety, who have received" a white ftone and a new "name," and "whofe names are written in the Lamb's "book of life." The profpect of this fhould keep us from immoderate refentment, at prefent, against any of whom we have reafon to think that they hold the foundation, are acquainted with real and practical religion, or have had experience of a faving change.

No man, indeed, can deny it to be juft, that every one would endeavor to fupport that plan of the difcipline and government of the church of Chrift, and even the minutest parts of it, which appear to him to be founded upon the word of God. But ftill found doćtrine is more to be esteemed than any form. Still we ought to confider the excellence of every particular form, as confifting in its fitness to promote or preserve the knowledge of the truth, and to carry on a work of illumination, conviction, and converfion, to the faving of the foul. Would any Christian fhew that he is of a truly catholic difpofition, let

him difcover a greater attachment to thofe even of different denominations, who feem to bear the image of God, than to profane perfons, be their apparent or pretended principles what they will. Let us pay fome regard to other diftinctions, but ftill the greatest regard to the most important of all diftinctions, that of faints and finners.

4. As this great diftinction divides the whole human race, and is fo very important in its confequences, let me earnestly intreat every one who peruseth this treatise, to bring the matter to a trial with regard to himself. Anfwer this question in seriousness, Whether do you belong to the one clafs or the other? We are dropping into the grave from day to day, and our ftate is fixed beyond any poffibility of change. What aftonishing folly to continue in uncertainty whether we fhall go to heaven or hell, whether we fhall be companions of angels, or affociates with blafpheming devils, to all eternity. Nothing, therefore, can be more falutary, than that you make an impartial fearch into your prefent character and ftate. If you have ground to conclude that you are at peace with God, what an unspeakable fource of joy and confolation? If otherwife, there is no time to lofe in haftening from the brink of the pit. May I not with fome confidence make this demand of every reader, that he would fet apart fome time and apply with vigour and earnestness to the duty of felf-examination. Is not this demand reafonable? What injury can you fuffer by complying with it; Will confci ence permit any to continue unreproved in the neglect of it? Have you read fo much on the fubject of regeneration, and are you unwilling to reap the benefit of it? Let every one, without exception, take up or renew this grand enquiry, "Am I in Chrift? That is, am I a New Crea"ture or not? Am I a child of God? or do I ftill con. "tinue an heir of hell?"

5. As it is more than probable there will be fome readers who are, or have reafon to fufpect, themfelves unrenewed, I would now come as an ambaffador from Chrift, and endeavor to negociate peace. Wherefore" as though "God did befeech you by me, I pray you in Chrift's

" ftead, be ye reconciled unto God."* While I attempt this, I defire to do it under a juft impreffion of the great and principal truths which have been illuftrated on this fubject. I know that this change is a work of the Holy Spirit of grace; that he only can bring a clean thing out of an unclean; that without his effectual bleffing, the cleareft and most conclufive reafoning directed to the understanding, the most warm and pathetic application to the affections, will be altogether fruitless. I know that great natural abilities are often perverted and abufed, that the foundest reason in worldly things, and the most brutish folly in matters of eternity, are often joined together. That' men may be learned scholars, eminent politicians, active merchants, fkilful tradefmen, and yet blinded finners, whom no inftruction can enlighten, whom no warning can alarm. But I know and believe, at the fame time, that God, "whom I ferve with my fpirit in the gospel of "his Son," is able to make "his word quick and powerful, 66 sharper than a two-edged fword, piercing even to the dividing afunder of foul and fpirit, and of the joints and "marrow, and a difcerner of the thoughts and intents of "the heart." There is an exprefs appointment that the wicked fhall" receive warning," and in this way alone the watchman can" deliver his own foul." It is alfo agreeable to reflect, that when God giveth "a door of ut"terance," he is alfo often pleased to give " a door of faith," which I pray may be the cafe with many who read this difcourfe, for Chrift's fake.

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Let me, therefore, repeat in your ears this truth, and may God Almighty by his Spirit carry it to your hearts, that "except a man be born again, he cannot enter into "the kingdom of God." Every child of Adam, by nature, is at enmity with God, and muit either be renewed in the fpirit of his mind, or perifh eternally. It is of no confequence what you are as to outward ftation, if you are not reconciled to God; it is of no confequence what you are as to outward profeffion, if you are not inwardly changed. God is no refpecter of perfons, and, therefore, ↑ Heb. iv. 12..

* 2 Cor. v. 20.

whether you are high or low, rich or poor, whether you are of one denomination of Chriftians or another, if you have not been the fubjects of a renewing and fanctifying work of the Holy Spirit, you are children of wrath, and, if you die in that condition, muft "go away into everlast"ing punishment." To reflect ferioufly but for a few moments on this truth, and that every one of us is fo deeply concerned in it, one would think might be fufficient to alarm us all, either for ourselves or for others, or for both. Who could imagine that this weak flesh, so frail in its nature, and so easily taken to pieces, fhould yet fo harden us against the impreffion of approaching eternity. But is there any hope of relief? Yes there is, and that as univerfal as the danger. The commiffion is unlimited, "Go ye into all the world, and preach the GOSPEL to every "CREATURE.”*

In order to make this exhortation the more diftinct and effectual, I fhall endeavor to address it in a particular and separate manner to the following claffes: The Rich and the Poor; the Young and the Old; the Self-righteous and the Chief of Sinners.

I would preach the everlasting gospel to the Rich and Affluent, on whom (as the world chooses to exprefs it) fortune fmiles, who are well and plentifully fupplied with every present conveniency. The prophet Jeremiah, in trying the fuccefs of his meffage, fays, "I will get me un"to the great men, and will fpeak unto them." It is, indeed, a matter of no fmall difficulty often to perfuade fuch to hear the truths of the gospel. Let them not be offended while I mention the words of our bleffed Saviour, "Verily I fay unto you, that a rich man fhall hardly en"ter into the kingdom of heaven." And again, "I fay "unto you, it is easier for a camel to go through the eye of

a needle, than for a rich man to enter into the kingdom "of God." When the world is pleasant and inviting, it is ready to ingrofs our attention, to poffefs our esteem, and to attract our homage. Worldly grandeur is very ready to inspire the mind with pride and felf-fufficiency, t Jer. v. 5. † Matt. xix. 23, 24.

* Mark xvi. 15.

which is, of all other things, the most deftructive of real religion, and which is particularly oppofite to the humbling and felf-abafing doctrine of falvation by grace. The great and fashionable world is ftill in danger of the offence of the crofs. Denying themselves, bearing profine fcorn, mortifying the flefh, loving and following a crucified after, are hard leffons, indeed, to men of wealth and afflu

ence.

But fuffer me to warn all fuch, not to "truft in uncer"tain riches." Place not your happinefs in fo unfiable a poffeffion. How firong, as well as how juf, the wife man's expreffions! "Wilt thou fet thine eyes upon that "which is not: for riches certainly make themfelves wings,

they fly away as an eagle towards heaven."* Behold, I preach the gofpel to you, and offer you the true riches. However pride may make you fondly flatter yourselves, however your greatnefs or wealth may deter others from treating you with plainnefs and fincerity, you are finners of the race of Adam, you are loft in him by nature, you are tranfgreffors in practice, and liable to divine wrath, from which there is no fhelter but in the blood of Chrift. It is but a very little time that your worldly greatness can endure. Death fhall write vanity on all created glory; and nothing elle fhall fcreen you from the wrath of the Almighty Judge in the laft and great day. There the rich and the poor, the prifoner and the oppreffor, fhall ftand upon a level before the Maker of them all. Embrace then, while you may, the mercy of God. fpotlefs robe of your Redeemer's righteoufnefs, it more than purple and fine linen, or the moft coftly attire. Seek the bread of life which came down from heaven, and value it more highly than the moft fumptuous and delicate fare. Be not athamed of a crucified Saviour. Endure with a noble firmnefs the difdainful fmiles of a fcoffing world. O! how amiable is the union of high ftation and piety, honor and humility, wealth and felf-denial, with a refolute profeffion of the gofpel! Bleffed is

Put on the and value