bridegroom came. But his enemies are represented by foolish virgins, who took no oil in their vessels with their lamps, who, not being prepared, or in readiness when the bridegroom came, were rejected. In the second parable, he represents his freinds by servants who had occupied their lord's money in a proper manner, and were received into his favour and joy; but his enemies are represented by a wicked, slothful servant, who hid his lord's money, and made no improvement, and was censured by his lord, and cast into outer darkness, where were weeping and gnashing of teeth. In the third and last parable spoken on this subject, the divine teacher represented his friends, as having fed him when he was hungry, clothed him when he was naked, visited him when he was sick, and administered unto him when he was in prison; by which he signified the good offices which his friends should do to his disciples. As a reward for this, they are received into the gospel privileges and dispensation; but his enemies are represented as having neglected those kind offices, for which reason it was said to them, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels ;" or, in other words, for that earthly and carnal authority, which was inimical to the gospel, and for its agents, who persecuted the saints.

The judgments of God on the wicked are represented by fire, in sundry places in the scriptures; and the comparison is very just, for as fire consumes the fuel, so do these judgments consume the people. Will you say that the text says, "Depart, ye cursed, into everlasting fire;" and therefore must mean in a future state? But cannot fire burn in this world as well as in another? Moses, speaking of the judgments of God on the Jews for their wickedness, says, Deut. xxxii. "For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the moun

tains. I will heap mischief upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter distraction," &c. Isaiah ix. "For wickedness burneth like a fire; it shall devour the briars and thorns, and shall kindle in the thickets of the forest; and they shall mount up like the lifting up of smoke. Through the wrath of the Lord of hosts is the land darkened, and the people shall be as the fuel of the fire; no man shall spare his brother." Jer. iv. "Circumcise yourselves unto the Lord, ye men of Judah and inhabitants of Jerusalem; lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings." Jer. xxi. "O house of David, thus saith the Lord: execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn, that none can quench it, because of the evil of your doings." And much more might be quoted to the same purport. So Jesus usually represented the judgments of God on the enemies of the gospel by the similitude of fire,; but we have no authority for carrying these threatenings beyond this mortal

state.

Before we close, it seems proper to improve our subject, to our own moral and religious advantage, by a due consideration of one grand maxim furnished by it, which is this: however those who fear God and work righteousness may be afflicted, it is certain, that those who live in rebellion against God and his commandments are in a much worse condition. This mortal state seems not to have been designed for perfect bliss, but it is a fact long established by experience, that wisdom's ways are ways of pleasantness, and all her paths are peace; while it is equally evident that there is no peace to the wicked, and that the way of the transgressor is hard.

If the sober, the temperate, the industrious, the prudent, the pious, the virtuous, the kind and the

faithful, meet with many afflictions, and endure much sorrow in the world, what must be the miserable state of those who are plunged in the gulf of all manner of vice? You who live in the habits of love and tenderness with your families, and bring up your children in the fear and love of God, no doubt think you have trouble enough; but what do you think of those whose houses are the habitations of perpetual strife, and dens of every nameable vice? You who are blest with the belief and consolations of the gospel, and enjoy that hope which is an anchor to the soul, and endeavour to maintain the doctrine and religion of the Saviour, no doubt, frequently feel that you are scarcely saved from the misery of this state of corruption and sin; but if so, where are those who have none of these enjoyments? You, who when afflictions and misfortunes fall to your lot, can retire to your closets, make known your requests to your Father in heaven, cast all your cares upon him, feeling assured that he careth for you, and enjoy a spiritual communion with a present God, no doubt feel and know that you are scarcely saved from the plague of your own hearts, too prone to doubt and mistrust the goodness of your rock; what then is the condition of those who live strangers to the God of mercies, while surrounded with his favours, when the tronbles of life are sent on their unshielded souls?

Do I not hear some feeling soul, alive to the blessings of grace, replying, say, I know the difference, I know what it is to lose a dear child, friend, or companion, when I knew not my heavenly Father's love, when I felt my soul to sink within me, and thick darkness surrounded me; but have, through grace, learned to trust in God, and find a calm retreat beneath the shadow of his wings.

To conclude: We see, my friends, that there is, in the moral government of our heavenly Father, an established administration, which secures to those who love and obey him a present complete

reward; and one which delays not to give unto the wicked the reward of his hands. To deny this, however popular the contrary opinion may be, is. a moral delirium, a fatal insanity, which not only exposes us to danger, but absolutely plunges us into trouble. Let us recollect the words of Solomon, with which we close: "Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner."

SERMON VII.

THE NEW BIRTH.

DELIVERED IN BOSTON ON THE THIRD SABBATH IN JAN. 1820.

JOHN III, 3.

"Verily, yerily, I say unto thee, except a man be born again, he cannot see the kingdom of God."

THESE words were spoken by the Saviour to Nicodemus, a ruler of the Jews, who came to Jesus-by night, and said unto him, "Rabbi, we know that thou art a teacher come from God; for no man can do the miracles that thou doest, except God be with him." In reply, Jesus spake the words of our text.

The particular circumstances which have led to the choice of these words, and to a desire to call the attention of this audience to a careful consideration of this subject, are the following:

1. It is believed that the sentiment generally held by professors of Christianity, concerning this subject, is not only incorrect, but of an unhappy tendency, in regard to the cause of pure and undefiled religion.

2. This passage is frequently used to disprove the doctrine of impartial salvation, by the believers in the endless misery of some of the human race. It is not unfrequent that our opposers say, that it is utterly impossible that the unregenerate should be received into the kingdom of heaven, for Jesus himself said to Nicodemus, "Except a man be born again, he cannot see the kingdom of God."