to time presented for our solution, which has been the cause of our so frequent attention to scriptures of this complexion. The passage now read for consideration was presented with an urgent request that it should be noticed as early as this evening; and it is in compliance with this urgent solicitation that we propose our present labours.

Notwithstanding these frequent requests have induced your public servant to most laborious exertions, and to no small fatigue of both mental and physical powers, yet he feels more than compensated by the favourable success which has evidently attended his feeble exertions, and the very extensive attention to the doctrine of universal goodness which has thereby been excited, not only in this vicinity, but in many parts of the country, occasioned by your liberally patronizing the publication of those discourses. This reflection brings to mind the wisdom and goodness of God, in that he makes use of the smallest means, and means which are despised by the wisdom of this world, to extend the knowledge of his grace and the glory of his name. Being supported by these encouragements, we are neither weary nor faint in our minds, but feel determined not to shun to declare the whole counsel of God, manifested in him, who himself a ransom for all, to be testified in due

gave

time.

The method by which we propose treating our subject is the following.

I. State in a concise manner the way in which this passage is generally used to prove that our heavenly Father will finally prove unmerciful to some of his rational offspring.

II. Endeavour to disprove this common use of the text, by rational argument and by scripture testimony. And,

III. Attempt to explain the true sense of the text in harmony with the impartial goodness of God to mankind.

The way in which this passage is used to prove

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, verily, 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."

3. Our opposers say, that we deny the necessity of being born again, and hold, that without repentance, sinners may enter the kingdom of heaven in their sins.

Hoping that our careful labours on this subject, may tend to do away, in some measure at least, those injurious errors, and to bring this portion of our Saviour's testimony into a clear light, in which the mind may travel understandingly, we have called the attention of this audience to a candid investigation of the words read for consideration.

The opinion which Christian people generally hold respecting this subject of the new birth, you all understand as well, perhaps, as it can be explained; for they themselves acknowledge that it is so mysterious that reason and the common powers of man's understanding can have no just views. of the subject. It is believed that this new birth is a certain change mysteriously wrought in the nature of man, instantaneously converting the subject from nature to grace, as the terms are which are used to signify this invisible work in man. The moment this operation is effected, the subject is a new creature. Whereas before he was an heir of wrath, he is now a child of grace; whereas before he was exposed to the everlasting torments. of hell, he is now quite out of all danger of this sort, and secure for ever.

Though the most profound divines are altogether incapable of describing the operation of this mysterious change, they are well acquainted with the travail of the mind before and after it takes place. Before one is born again, he must have certain views of the state he is in, and be exercised with certain horrors and fearful apprehensions. He must view himself such a sinner, by nature, as to deserve everlasting torments. He must see the justice of God in sending him to endless misery; and some say, he must be willing to go to this state of torment. He must be exercised with indescribable fears and horrors, and feel himself sinking

under the wrath of Almighty God. These fears and horrors, when they have increased to the highest possible point, cause the subject to cry out for mercy, like as one thrown from a precipice gives a shriek. In a moment hell is out of sight, all fear is gone, glory and delight are kindled up in the soul, no wrath is now seen in God, Jesus the Saviour, smiles with ineffable grace, and the whole scene is changed.

It is allowed, however, that there are various operations, and that some are carried through stronger and more sensible exercises than others. And it is believed that many pass this great and important change without knowing it. They know that they have certain exercises of mind, but do not know that they are born again. It is customary however, to submit to an examination by the minister, and some or all of the church, to which the subject proposes to join; they examine the state of the soul, and pass their judgment. If in favour of the subject's having been born again, all is well, and the church receives the candidate ; but if not, if the account be not satisfactory, the candidate is rejected, and it is a rare case that such ever again make any pretensions to regeneration.

Let us now examine these new-born children of grace. How do they differ from other people, or from what they had been? It is contended that their nature is changed, that a radical metamorphose is effected, that the difference is such as justifies the belief, that the person in the state they were formerly in, was justly deserving endless misery, but now a lawful heir of everlasting life. My friends, we are acquainted with many of these people, we have lived in society with them as long as we have lived. Now, the question is, how do they differ from other people? Will it be. said that we should do wrong to inquire concern-. ing the characters and conduct of our religious neighbours? We reply, the inquiry is by no means,