slain them which shewed before of the coming of the just one; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of Angels, and have not kept it. When they heard these things they were cut to the heart, and they gnashed on him with their teeth." Why did they gnash on Stephen with their teeth? Because he told them the truth, and they could not withstand his words. The high priests had Stephen stoned, to gratify their relig ious rage, and so it has been in all ages of the Jewish and Christian churches, where the priests had power, they have not only gnashed on those who told them the truth, but they have persecuted and put them to death. Having now lost the civil power, they who are zealous in the antichristian and Babylonish mysteries, can only gnash with their teeth, on those who set fire to their combustible treasures. The author of these illustrations has just witnessed a scene of this nature, which took place between two professed ministers of Jesus Christ. One is a laborer in the ministration of life, and the other a zealous laborer in the ministration of death and endless, unmerciful punishment. They meet in spiritual warfare and the following are the circumstances of the contest. C. the minister of condemnation, asked B. the minister of life, if he were not willing to allow that God has a right to do what he will with his own? B. answered in the affirmative, and added, that he believed that God not only has a right to do what he will with his own, but that he actually will perform it. To this C. also agreed. Thus far these two watchmen saw eye to eye: thus far they appeared like loving broth

ers. I rejoiced in my heart to see them thus agree, and began to cast in my mind how good and how pleasant it is for brethren to dwell together in unity. But I found something very different to attract my attention. The moment B. called for the scripture authority, to show and determine what the will of God is respecting the world of mankind, C. discovered evident tokens of embarrassment, and seemed rather confused. After waiting a proper time for C. to decide the question, which he did not attempt to do, B. brought the testimony to the purpose, shewing from St. Paul's exhortation to Timothy, that God will have all men to be saved and to come unto the knowledge of the truth. C. immediately attempted to avoid this pointed weapon, by saying that the word all might not mean the whole. B. still directed the point of the weapon to its object, by observing that as the apostle used this fact to prove the propriety of praying for all men, it was plain that God will have as many saved as it is right to pray for. C. being in the habit of praying for all men without exception, as all anti-christian ministers do, merely out of custom, he could not avoid a wound; but on receiving it, tacked directly about, and suggested that the word will might not mean an effective will, so as to insure the accomplishment of the fact set up. But here was no place of safety, for B. having in his hand a sword which would cut one way as well as the other, did not fail to make it do so, by observing that this will must be absolute enough to render it proper to pray for all without exception, to which C. could do no less than accede. Then B. presented this unavoidable conclusion, if the will of God, in the salvation of

all men, be absolute enough to justify our praying for all without exception, it must be absolute enough to justify our believing for all without exception, as whatsoever is not of faith is sin. By this time the tinder had received a spark, a ray of light lit on the hypocrisy of praying for the sal vation of those, whom he contended were destined for endless misery. C. was all agitation and manifested the real spirit of the high priests who gnashed on Stephen with their teeth, because they could not withstand the wisdom of his words.. There is, besure, some difference in outward circumstances, between the pharisees of ancient and modern times, but there is no difference of doctrine, spirit or temper.

As the ancient pharisees believed that God had no mercy for those whom they called wicked, so they had no mercy themselves; and this is the case, and has been in all ages of the world. And as it is the nature of truth to cast out darkness, so those whose light is darkness, are sorely afflicted when the true light shines.

PARABLE XIX.

"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents: but forasmuch as he had not to pay, bis lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, say. ing, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion,

and loosed him, and forgave him the debt. But the same Servant went out, and found one of his fellow-servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came. and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till be should pay all that was due unto him.”

MAT. xviii, 23-34:

THE reader, by observing the conversation between Christ and his disciples which immediately precedes this parable, will learn, that the parable was intended to enforce the necessity of forgiving one another.

The particulars of this parable, I state thus: 1st. The great debt which the sinner owes by reason of transgression, is represented by a servant's owing his lord ten thousand talents.

2d. The impossibility of a sinner's atoning for, or purifying himself from sin, is signified by the servant's having not to pay.

3d. The demand for vengeance on the soul, made by the law, through the medium of a defiled and guilty conscience, is meant by the lord's commanding the servant, his wife, children, and all that he had, to be sold, and payment to be made.

4th. A humble and contrite spirit, and its fervent supplication for pardoning mercy and divine clemency, is signified by the servant's falling down and desiring patience, and even forgiveness of the debt. 5th. The condescension of the Father of all mercies in forgiving a repenting sinner, is shown by the lord's loosing the servant and letting him go, having forgiven him the debt.

6th. The accountability in which men stand one to another, and the possibility of their violating the trust in which they are placed, is shown by the forgiven servant's going out and finding one of his fellow-servants who owed him an hundred pence.

7th. Transgression against the pure principles and dictates of that grace by which the soul is made free from condemnation, is signified by the unforgiving temper of mind manifested in the last mentioned creditor towards his fellow-servant.

8th. The sorrow of heart, felt by the true dis ciples of Christ, at beholding such a violation of the pure principles of christianity, is meant by the sorrow of the fellow-servants.

9th. That christians ought to make known to God such a fault, by the spirit of humiliation and prayer, rather than to fancy themselves arbiters of others' offences, is intended by those fellow-servants coming and telling their lord of the disagreeable circumstance which had happened.

10th. That those, who have received sealing manifestations of divine mercy in the forgiveness of sin, ought, according to the forgiveness which they have obtained, to forgive their brethren of the human race all their trespasses; shewing to others the same faror which all stand in infinite