why should I despair? They who went at the eleventh hour received as much, every man his penny, as they who were called at the first.

Ans. It is true God is merciful, but he is also just. Now is the day of mercy, and now he says, "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." But his word discourages their presumptuous hope, who neglect him now hoping to find mercy at last. "Then shall they call upon me, but I will not answer; they shall seek me early but they shall not find me." As for the case of the thief on the cross, his situation was peculiar; he hung dying by the Lord of life; and God at that hour would glorify his Son. You can never be placed in his situation, and therefore have no ground from it to hope for mercy at last. It would be more reasonable for you to expect a translation to heaven without dying, because Enoch and Elijah thus went to glory, than it is to hope for God's mercy on your death-bed, because the dying thief was pardoned. You read in the word of God of two that went thus to heaven; but from the creation of the world to the death of Christ, a period of above four thousand years, you read but of one who found mercy in the hour of death. As for a hope of heaven, because those who went at the eleventh hour were admitted, it is a hope founded on delusion. Even if the parable were to be thus interpreted, it would afford no encouragement for delay. For they who went at the eleventh hour, went as soon as they were called. They were not called till the

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eleventh; and listened as soon as they were; but you are called now. The day was not quite gone with them; they had one hour to labour for their Lord; but you on a sick-bed would have none. Nevertheless, it is proper to add, that the parable is wholly misinterpreted when thus applied. That the reward mentioned does not mean the blessings of eternity, is extremely evident from ver. 11 and 15; where some are represented as murmuring, and as having that evil, or malignant eye, which is the effect of an envious temper; but such murmurings and dispositions will not be found among the blessed; and consequently the parable has no reference to their future state. The 16th ver. also speaks of many as being rejected. But this will not be the case of any, that receive the promised crown. The intent of the parable seems briefly this: the early labourers denote the Jews, who were soon called into the vineyard of God; the latter ones, the Gentiles, who were called much later to the enjoyment of spiritual privileges and blessings; and the murmuring of those called soon into the vineyard, expresses the malignant murmurings of the Jews, when the Gentiles were called to partake of equal privileges with themselves. Many instances of this envious disposition are recorded in the New Testament.

Obj. 14. Would you have me believe that all are going to destruction, who are not acquainted with that divine change in which you state religion to consist? Few seem to know any thing of that; are few only to be saved?

Ans. My young friend, this is not what I would make you believe, but what the eternal Judge declares. He assures you that his flock

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is small; that the way of life is narrow, and but few travellers in it. His word says, "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.' "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven;" "Many are called, but few are chosen." Numbers are no proof of safety. God's judgments will not be turned aside, because the number that choose ruin is great. "The wicked shall be turned into hell, and all the nations that forget God." If nations are unacquainted with religion together, together they must perish. Numbers perished in Sodom for one that escaped. Hundreds of thousands of the Israelites died in the desert, for one that reached the promised land. Millions perished in the deluge, for one that was saved in the ark.

Obj. 15. There are so many different kinds of 'religions among Christians, that I hardly know

which to choose.

Ans. And would you therefore choose none? But you mistake: among real Christians there neither is, nor ever was more than one religion. All that are Christians in sincerity, though they may vary in some minor points, unite in the most important. They all believe in repentance towards God: and faith in our Lord Jesus Christ: he is the only Saviour to whom they all look. They all are born again by the Spirit of God. They all live to the glory of God; and walk in the ways of holiness. They all lay up their treasures in heaven; and, as pilgrims, go through this

Luke, xii. 32. Matt. vii. 14. 2 Cor. v. 17. Matt. xviii. 3; xxii. 14. Pslam, ix. 17.

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In this world per

world aspiring to a better. sons wear clothes of different colours, or a differ ent shape, who all possess similar limbs, and a similar form. They speak different languages; and have been born in different lands; but they all belong to the same race; all are descended from the same parents. So in religion, true Christians may be distinguished by a variety of smaller differences, but they are all related to the same Parent; they are all begotten again by the same Spirit. An army may have many regiments, and these composed from different nations, and wearing different uniforms; but the same leader guides them; they form but one army still. Enlist, my young friend, into the army of the Saviour; and as to the particular regiment to which you should attach yourself, make his word your guide. In other words, embrace religion, and let the scriptures teach you what denomination of real Christians to join.

Obj. 16. I have heard of so many crimes committed by persons who professed religion, that I am disposed to think all who make such a stir about religion are alike, and are hypocrites at heart.

Ans. What if they were; would that set aside death and judgment, to which you hasten? Would it unmake heaven and hell, one of which must be your eternal dwelling? Would it render the favour of God less valuable, or his anger less dreadful? Would it excuse your neglect of him? You are not to answer for them, but for yourself. But perhaps the crimes that have given you disgust, were those of persons, sincere in heart, but unhappily drawn, in an unguarded moment, into sin, which has since cost them many

a week of bitter grief. Now if this were the case, should their unhappy fall be a reason with you to neglect your God? Should you cut your throat because they have cut a finger? If you saw a man slip his foot into the sea, would you make that a reason for throwing yourself headlong, with a millstone round your neck, into the mighty deep? O, do not then, because some, in the main sincere, may by sin have wounded their gwn souls, cast yours into the pit of eternal perdition.

Obj. 17. If God have elected me to eternal life, I shall be saved, and if he have not, it is in vain for me to give myself any concern respecting it.

Ans. You most probably know that with respect to the ground of this objection, there is a wide difference in the opinions of those that really love the Lord Jesus Christ. Nor is it your business to trouble yourself with inquiries into the decrees of God, but to listen to what he enjoins; and he now commandeth ALL men EVERY WHERE to repent. God's foreknowledge as much extends to all the concerns of this world, as to the state of souls in that which is to come. But what would you think of the farmer who might say, "I will not sow my fields; if God design me a harvest, I shall have it.” Or of a man fallen into the sea, who might say, "I will not get out; if God have decreed that I shall not be drowned, he will take me out." You would not argue, "I will take no food; and though I am but twenty, if God have decreed that I shall live to sixty, I shall live as well without it as with it." Do not then let Satan delude you to neglect an immortal soul by an excuse so frivolous Acts, xvii. 30.