we find a people, who, notwithstanding they had a strong sense and love of liberty, were educated in the monarchial system, and had many predilections in favour of a kingly government. And when the full time had come for a new system to be introduced, and a few enlightened politicians boldly stepped forward to point out the corruption of monarchy, and the oppressions it was meditating to fix on the people in all future time, and to call the attention of Americans to the true system of political liberty, and a representative government, the times presented many features similar to those when the gospel was first propagated in the world.

In one view of the great subject, the Saviour said, "Think not that I am come to send peace on earth; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-inlaw. And a man's foes shall be they of his own household." So was it in the trying day when a nation was to be born again, politically speaking. Such were the views of many, and such their love for the distinctions of monarchy, for the difference of the high and low, that they had rather part with every thing else, than to part with their notions of king, of lord, and the trappings of monarchy. To such it might have been said, that unless they were born again they could not enter into the system of liberty, and the rights of man.

What an amazing change was effected in the minds of the people in the times to which we allude. This change may very justly be called a political regeneratian. The sentiments of men were changed, their habits broken up, their minds became enlightened, and the country emerged from political darkness to light, and from the power and dominion of monarchy to the system of rational liberty and independence.

If we read the history of the reformation from

popery, we shall find a striking resemblance of our subject. For a long time there had been lit up one light after another, which shining through the dark clouds of popish superstition and ecclesiastical tyranny, seemed to promise reform; but as it fared with the prophets of old, so did it happen to these first protestors; but when the full time came for the work to commence in earnest, and to be carried on with success, when Luther rose like a light in a dark place, then did the work of ecclesiastical regeneration begin. But how was it opposed by the powers of the church.

How difficult was it for a people, who had been educated in that dark system of superstition to enter into the kingdom of this new order of things. How great was the change and how difficult to be effected. This was a regeneration in the affairs of the church, and men's minds had to undergo no small change to relinquish these relations to popery, and to take up their connexions with the reformed church.

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Similar observations and remarks might be made respecting the dissenters from the episcopal church; and also respecting more modern dissenters from the presbyterian and congregational communions.

But, my friends, the work of regeneration is not yet finished in this world; the necessity of men's being born again, still continues. The decline of the church was gradual, from its primitive purity; it went down step by step; one corruption after another was introduced and sanctioned as orthodox; and it must be regenerated in the same manner, by degrees and every step which is taken is a new birth, and we pray for regular pains and safe deliverance!

The present day seems by no means dissimilar to former periods. The gospel, as Jesus proclaimed it, a system of impartial love and salvation to the world, is now performing the miracle of regeneration, and thousands are born again from

the partial systems and creeds of the church, to the acknowledgment of the universal mercy and grace of Zion's King. These times present us the same symptoms of moral disorder as all past times of reformation experienced. He that is born after the flesh persecutes him that is born after the spirit. Partiality is partiality, whether in Jew, Greek, Roman Catholic, Episcopal, Presbyterian, Congregationalist, Baptist, or any other sect or denomination. And though the Jew and the Gentile may widely disagree, they will unite to persecute Jesus and his doctrine. Though Herod and Pilate were enemies, they were friends when Jesus was to die.

It is but a few days since we saw certain denominations, now among us, at the greatest distance one from another, holding no kind of fellowship; but now made friends, have joined hands to put down this monstrous heresy, which threatens to deluge our country with the belief that the Father of our spirits is good unto all, and that his tender mercies are over all his works! To these people we say, as Jesus said to Nicodemus, "Except a man be born again he cannot see the kingdom of God." The Jews said that Jesus was a Samaritan, and had a devil; they said he was a friend to publicans and sinners. My brethren, we have just such Jews now, and just such a friend to publicans and sinners.

Having extended the illustrations of our subject as far as the present opportunity will justify, let us endeavour to profit by a few reflections designed to improve our Christian graces.

You will recollect the many exhortations, which the Saviour gave to his disciples, and which the apostles used to incite believers to stand fast in the liberty wherewith Christ had made them free. It is not enough that we are born again, that we have passed from death unto life, we must conduct ourselves as the children of God, we must obey the laws of this new kingdom into which we are

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born. The Law, the supreme law of king Emmanuel, is impartial love to all mankind, it requires that we do to others as we would that they should do to us; and we are to measure to all men such measure as we are willing to receive.

This is the law, and this the rule of the kingdom. And if we know that we are not conformed to these requirements, let us listen to the voice of our Redeemer, who says, Repent, for the kingdom of heaven is at hand.

This kingdom is a realm of light, therefore we must let our light shine before men, that they, beholding our good works, may glorify our Father who is in heaven.

SERMON VIII.

"HE CONDEMNATION OF FALSE BELIEF.

DELIVERED IN BOSTON ON THE SECOND SABBATH IN FEB. 1820.

2 THESSALONIANS II. 11, 12.

"And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believe not the truth, but had pleasure in unrighteousness."

My friends, we are called to the consideration of this remarkable passage of divine truth, for the same reason for which we have been so often invited, in a pressing manner, to explain many other particular portions of the sacred testimony.

The general system of doctrine, which we profess to believe, embracing the whole family of our race of being as the subjects of the divine goodness, and salvation by Jesus Christ; and our public labours having been, in some measure, specially directed to convince our hearers of so glorious a truth, and one so favourable to the rational happiness of mankind, seem to have excited some alarm among our brethren who profess a belief that limits the divine goodness, and embraces but a few of mankind in the designs of mercy. This alarm has called into action the energies of our opponents, who seem to have exerted themselves in searching the scriptures to find testimony to disprove the universal, impartial goodness of our heavenly Father. Such passages as have been most relied on, as evidence in this case have been, from time