would accept as done to himself. The conclusion of this parable introduces those, who received the gospel through the ministry of the disciples, and intreated them kindly, to the life and peace of the gospel age; but consigns the enemies of the gospel and of the disciples of Jesus, to the age of suffering which has, ever since that generation, been the lot of the Jews, on whom Jesus denounced the righteous judgments of heaven.

The reason why these parables were not delivered to the Jews, appears evident. They were designed for special information to the disciples of Christ, which information was to them of no inconsiderable advan tage. It gave them certain signs and tokens by which they would know when to leave Jerusalem, for the security of their lives; it informed them of the necessity of faithfulness in their calling, that they might obtain his approbation, at his coming, and avoid the calamities which he would at that time execute on his enemies.

I deem it unnecessary to be more particular on these parables, which were evidently introduced into our Saviour's reply to his disciples, to represent various circumstances relative to the destruction of the Jews and their city and temple; also concerning those who should profess his gospel, or propagate his religion at the time when those judgments were executed on the Jews.

The reader is here given to understand, that what goes before, in relation to the parables therein noticed, has been inserted from what the author published in the Universalist Magazine in 1825, in room of the notes originally written.

ILLUSTRATION.

Great use has been made of these three parables to enforce the supposed reality of a day of judgment, when all the people who have ever lived on this earth will personally appear before the judgment seat of Christ, and pass a formal trial, and be eternally rewarded according to their works. So that after mortality and all temporal things are passed away, sin, condemnation and inconceivable torments will be the endless employment and sufferings of a large propor tion of the family of mankind.

Notwithstanding this opinion has been long established as one of the most essential articles in the christian faith, has been supported by the learned doctors in many ages of the church, has obtained general consent of all denominations in christendom, is now regarded by the great majority of christians as one of the main pillars on which the church is founded; notwithstanding, it is their pious and religious opinion that if this sentiment of endless damnation should lose credit and be generally disbelieved, the beautiful fabric of the christian church would give way at the foundation, and become a heap of ruins; yet, such are the contrary views which are taught in the Scriptures and infused by the spirit of divine truth, such are the sentiments of the gospel of salvation, which are entertained, that no hesitation is felt in directing an argument against this general opinion, which, without doubt, will prove it erroneous. That the opinion is an error,

is evident, and must so be considered, from the following important and self-evident facts.

1. A God of infinite wisdom, knowledge, power, goodness, justice and holiness, can never will that which amounts to an infinite evil. This proposition is surely self-evident, as there could not be found a possibility of describing injustice, or unholiness, or the contrary to infinite goodness, if infinite evil be consistent with infinite justice, goodness and holiness.

2. If any portion of the human family are finally doomed to endless misery, it must have been the divine determination, even before the creation of man. This is self-evident, as it is not possible to maintain the infinite knowledge of the Deity unless it be allowed.

No one would be unwilling to allow that the divine being knew, before he made mankind, what would be the issue of every trial which it is supposed, will take place at the day of judgment. If God knew how he himself would decide every case, it surely amounts to this, that every case was then decided in his unchangeable mind.

3. Allowing it to have been the divine determination, even before man was made, that any should be endlessly miserable, it is self-evident that this determination was not pursuant to any act, or acts, of those creatures of his, thus designed for such misery; but that it was pursuant or consonant to the divine perfections, so to determine. This being granted, all pretensions about endless punishment, pursuant to the sin of the punished, is utterly preposterous and decep

tive.

4. Without saying any thing about the divine perfections, or the divine determinations, it is a self-evi

dent fact, that neither endless happiness, or endless misery, is according to the virtues or the vices of mankind in a finite state and in a limited time. This we know to be self-evident, as well as we know that an hour is not a thousand years; or as well as we know that no given time is equal to eternity; as well as we know that finite virtue is not according to infinite holiness, or as well as we know that a finite vice is not according to infinity.

5. It is self-evident that there is not an infinite difference between the most virtuous and the most vicious of the finite, imperfect sons of Adam. And just as well as we know this, so well we know that there cannot be an infinite difference in any rewards which are according to their works.

6. It is evident that a doctrine which denies the above self-evident facts, and a thousand more besides, which might be stated, if necessary, is not a doctrine taught by the Scriptures of divine inspiration. And that the subject, to which the thread of discourse, where the above parables are found, plies those parables, has no allusion to any such circumstances or facts, as are generally supposed, will now be attempted to be shown; and that in accordance with the general testimony of the Scriptures on this subject.

The reader who wishes for scripture information on this important discussion, will by no means conceive that his patience is burdened, though the subject be labored in somewhat of a labored and particular manner. More particularly does it appear necessary to show that this 25th of Matthew has been erroneously understood, because when this is proved, it is not expected that much confidence will be placed in a doctrine which is deserted by such a main pillar as this

chapter has been considered to be. To show that the general opinion of this chapter is inconsistent with the thread of discourse into which it was introduced, it appears necessary to determine with all the certainty possible,

1. The time when the circumstances existed to which the parables allude.

2. Out of the arguments which determine the first particular, show the true application of those parables, and

3. By the assistance of the Scriptures, show that the common use of these parables is contrary to the scheme of the gospel.

It is necessary to observe that this chapter begins with the word then, the use of which word is to show that the kingdom of heaven would be likened unto ten virgins, five of whom were wise and five of whom were foolish, at a time which the speaker had before determined. Thus we are naturally led back into the 24th chapter in search of this time. And here it is well to notice, that our Saviour made no divisions of chapters; chapter divisions in the Scriptures being a late work for the convenience of fixing a concordance to the texts of the Scripture. When our Saviour spoke the above parables, no more than a common period divided what is written in the 25th from what is written in the 24th chapter. The last particular subject noted in the 24th chapter, is what the lord of the undutiful servant would do when he should come in a day when the servant looketh not for him. This was to cut him asunder, and to appoint him his portion with the hypocrites, where there are weeping and gnashing of teeth. It will not be contested that the time of the lord's coming, here noticed, is the time when the