ment has been raised against the religion itself, that so much should have been undertaken, and yet so much still unaccomplished. And certainly before the experiment had been tried, that which has proved the actual result would hardly have been foreseen. We should have anticipated, perhaps, that many should avow themselves completely independent of any Revelation. But should we have expected that numbers, who confess its authority, and believe its divine obligation, should despise its sanctions, and neglect its demands, and disregard its instructions?

1

These parables, however, assure us, that in all this inconsistency between profession and practice, between precept and obedience, there is nothing more than was foreseen: foreseen as about to result from the arts of the spiritual enemy of mankind, acting upon human corruption. The dispensation of the Gospel, we are told, or the religion of Jesus, is like a field sown with corn; among which weeds spring up and grow together with the corn: or like a

table furnished with guests of every kind, both bad and good: or like a net which is cast into the sea, and gathers of every kind. This plainly intimates, that among those who, in a country where Christianity is established, profess and call themselves Christians, all shall not be of that kind which the Gospel acknowledges and is intended to produce. There shall be persons of every kind. It is no more supposed that all shall live up to the Gospel, or make it their rule of opinion and standard of duty, than it is supposed by the husbandman that no weeds shall appear among his corn; or by one who casts his net into the sea and gathers all within his reach, that all he takes shall be worth preserving.

And this entirely agrees with what has been actually observed in every country where Christianity has been the national religion. It gathers of every kind: it contains a mixture of wheat and tares, which both grow up together until the harvest, till the final distinction is made between the barren professors of Chris

tianity, and those who are fitted for the mansions of the heavenly husbandman.

These aberrations from the spirit of the Gospel, where they exist, will be open and evident. Others may be more easily concealed from human observation. Provision is made against these also. The parable of the guest who appeared at the feast "not having a wedding garment," is intended to reach the case of one who, to outward appearance, is sound in the Christian faith. For he accepts the invitation, which others refuse; and he takes his place among the guests. But he had neglected that holiness which is essential to the true Christian. The practical Antinomian is perhaps a rare character; yet, doubtless, it exists; and ecclesiastical history acquaints us that some have been found in almost every age, who have systematically defended this inconsistent heresy. So there are many moral disorders incompatible with the Gospel, as pride, hypo

• Matt. xxii. 11-14.

crisy, unsanctified temper, uncharitableness, covetousness, which may remain in a great measure undiscovered to the end. We cannot but admire the prophetic correction which such vices receive in this parable. With the same tendency as those before considered, it proceeds further; and shows its Author's foreknowledge of a truth, which we are reluctantly obliged to own is possible, that a man may deceive all by whom he is surrounded, and find his error only discovered at last to the Searcher of hearts.

V. But insight into the human heart is not the only excellence of these parables. It was an original mode of conveying instruction: for the few parables which previously existed admit of no comparison with the copiousness, variety, and force of those attributed to Jesus. It was a mode of conveying instruction peculiarly suitable to the object proposed. Allegories, it is generally acknowledged, strike the mind more forcibly, and are more subtle and delicate in their operation than direct precepts. And these have every property which can fit

them for the purpose which they were intended to serve. They are obvious and familiar, otherwise their moral would have been inaccessible to the understanding of those who must always of necessity form the most numerous class of hearers. Yet have they nothing that is low or mean, or unworthy of the source from which they profess to be derived. They can neither be uninteresting to the most learned reader, nor offend the most fastidious. Experience has proved the wisdom which dictated them. They have been commented upon during as many ages as Christianity has existed. Yet, from the abundance of illustration which they admit, every succeeding commentator finds in them the basis of some new argument, by which he may enforce the examination of the heart, and prepare it for the influence of religion. Can it be supposed that all these excellencies, directed to the same object and promoting the same end, could have resulted from an unauthorized imposture?

Impostors, moreover, must have been aware of the embarrassment necessarily arising from