We must all be apprized that a trial of a similar nature, under different circumstances, is proceeding upon every one of ourselves,-a trial with which the Searcher of all hearts is pleased to prove us, and which must issue in everlasting shame or honour,—a trial whether we will not only impartially consider the evidences of the divine original of the Scriptures, but endeavour to attain a distinct apprehension of their actual import, and deliver up our minds to their full impression and absolute authority, or whether we will entertain such views and representations only of Christianity, as may comport with our ruling inclinations, prolong the slumbers of our conscience, or justify our course of life. It must suffice at present to suggest the important reflection, that we are in the act of undergoing such a trial, and the necessity of examining in what manner, with what spirit, we have heretofore met and are now supporting it. For inasmuch as we evade those statements and appeals of Holy Writ which most severely test the character, and probe the conscience-which accuse our slothfulness as Christians, or urge us to watch against "the sin which doth so easily beset us," and to "strive" and "labour" for eternal life, we betray a resemblance to the

hearers of Jesus Christ, and are similarly obnoxious to the divine displeasure.

But it is, we trust, more consonant to our feelings and character to reflect, and to rejoice in the reflection, that there is no proper, rational cause to shun, were it possible, the light of knowledge; that Truth has appeared to us in a form so consolatory and attractive; that we are conversant with it as a friend and deliverer, an angel of mercy, a minister of immortality, represented and embodied in the Son of God," who loved us, and gave himself for us;""-that by hearkening to His voice, we are, in the highest, in a transcendent sense, providing for our well-being; redeeming our time, husbanding our powers, and laying out this little life to an infinite advantage;ensuring the lasting repose of our conscience, and our part in a glorious resurrection.

*Gal. ii. 20.

SERMON XV.

LUKE VIII. 10.

And he said, Unto you it is given to know the mysteries of the kingdom of God; but to others in parables, that seeing they might not see, and hearing they might not understand.

In the last discourse, we arrived at the conclusion, that the only doubtful question, relative to our Lord's having addressed his hearers in parables which surpassed their compre hension, was the following:-Was our Lord's conduct, in this instance, an act of retribution on his hearers, for the inattention and even repugnance with which they had previously received his communications, accompanied as they were by adequate proofs of a divine commission and authority?-or was the use of such parables imposed upon him by the character of his hearers, and by the peculiar

circumstances in which he was placed by their proceedings towards him, and, accordingly, a method of discourse which, however inferior and defective, was the best or only means of engaging, in any profitable manner, their debased and prejudiced minds? Dr. Doddridge, as well as some other estimable commentators, adopted the former view of our Lord's conduct. His words are these:-"A late learned "writer has endeavoured to prove that Christ's

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use of parables was not in displeasure, but "in tender condescension to their aversion "to truths delivered in a less pleasing man"ner; but this is, in effect, supposing both "Mark and Luke to have reported what ❝ our Lord said in a sense directly con"trary to what he intended; for they say, "in so many words, it was that they might "not perceive nor understand. . . . . We must "therefore submit to the difficulties which "attend this natural interpretation; which "are much lessened by considering, that "this happened after Christ had upbraided "and threatened the neighbouring places

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(from whence, doubtless, the greatest part "of the multitude came) which was some "time before this sermon."*

* Expositor, in loc.

Now we should not say, with the writer to whom Doddridge refers, that it was not in displeasure that our Lord addressed his hearers in parables. On the contrary, we may be sure that it was in the highest displeasure that he had recourse to that method of instruction, in accommodation to the prejudices of his hearers: this must have been obvious from the nature of the case, even had we not been expressly informed that, on one occasion, “ he looked round about on them with anger, being grieved for the hardness of their hearts."* Again, it is impertinent to the subject before us, to speak of " the aversion of his hearers to truths delivered in a less pleasing manner;" for the fact demanding explanation is, not that our Lord employed the most agreeable vehicle of instruction, but that he employed one deficient in perspicuity; not that his parables exercised and pleased the imagination of his hearers, but that they appear to have eluded and baffled their comprehension. But we hold to the opinion, which is far from being peculiar to the writer in question, that our Lord was actuated by a principle of condescension, and not of retribution, whether in the use of parables in general, or in the structure of any

*Matt. iii. 5.