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fections, or their imaginations, they set their endeavours more towards beneficence than purity. You say we ought not to speak disparagingly of doing good: by no means; but we affirm, that it is not the whole of our duty, nor the most difficult part of it; in particular, it is not that part of it which is insisted upon in the text, and in those other Scriptures that have been mentioned. The text, enjoining the imitation of Christ, upon earth, in order that we may become like him in heaven, does not say, do good even as he went about doing good, but it says, purify your selves, even as he is pure:" so saith Saint John, "Mortify the deeds of the body, let not sin reign in you; die with Christ unto sin; be baptised unto Jesus Christ; that is, unto his death; be buried with him by baptism unto death; be planted together in the likeness of his death; crucify the old man, and destroy the body of sin; as death hath no more dominion over him, so let sin no more reign in your mortal bodies:" so Saint Paul. All these strong and significant metaphors are for the purpose of impressing more forcibly upon us this

great lesson: that to participate with Christ in his glory, we must participate with him in his humiliation; and that this participation consists in divesting ourselves of those sins, of the heart especially, and affections, whether they break out into action or not, which are inconsistent with that purity, of which he left us an example, and to the attainment and preservation of which purity, we are most solemnly enjoined to direct our first, strongest, and our most sincere endeavours.

SERMON VII.

OF THE DOCTRINE. OF CONVERSION.

MATTHEW, ix. 13.

I am not come to call the righteous, but sinners, to repentance.

IT appears from these words, that our Sa

viour, in his preaching, held in view the character and spiritual situation of the persons whom he addressed; and the differences which existed amongst men in these respects; and that he had a regard to these considerations, more especially in the preaching of repentance and conversion. Now I think, that these considerations have been too much omitted by preachers of the Gospel since, particularly in this very article; and that the doctrine itself has suffered by such omission.

It has been usual to divide all mankind into two classes, the converted and the unconverted; and, by so dividing them, to infer the necessity of conversion to every person whatever. In proposing the subject under this form, we state the distinction in my opinion, too absolutely, and draw from it a conclusion too universal: because there is a class and description of Christians, who, having been piously educated, and having persevered in those pious courses into which they were first brought, are not conscious to themselves of ever having been without the influence of religion, of ever having lost sight of its sanctions, of ever having renounced them; of ever, in the general course of their conduct, having gone against them. These cannot properly be reckoned either converted or unconverted. They are not converted, for they are not sensible of any such religious alteration having taken place with them, at any particular time, as can properly be called a conversion. They are not unconverted, because that implies a state of reprobation, and because, if we call upon them to be converted (which, if they be

unconverted, we ought to do), they will not well understand what it is we mean them to do; and, instead of being edified, they may be both much and unnecessarily disturbed, by being so called upon.

There is, in the nature of things, a great variety of religious condition. It arises from hence, that exhortations, and calls, and admonitions, which are of great usé and importance in themselves, and very necessary to be insisted upon, are nevertheless, not wanted by all, are not equally applicable to all, and to some are altogether inapplicable. This holds true of most of the topics of persuasion or warning which a Christian teacher can adopt. When we preach against presumption, for instance, it is not because we suppose that all are presumptuous; or that it is necessary for all, or every one, to become more humble, or diffident, or apprehensive, than he now is on the contrary, there may amongst our hearers be low, and timorous, and dejected spirits, who, if they take to themselves what we say, may increase a disposition which is already too much; or