that the auditory of Christ entertained no very friendly feelings towards him; and might have been easily thrown into tumult and rage, by truth plainly exhibited, sharply pointed, and powerfully applied. They doubtless had not forgotten the manner in which they had been upbraided and denounced for their incorrigible hardness of heart. Besides; the careful reader of the gospels will perceive, that much pains had been recently taken, by men of great influence, to make our Lord the object of popular indignation. Scribes and Pharisess had "come down from Jerusalem;” and on the morning of this very day, had vented against him, the foul calumny, that he performed his miracles by the power of Satan.* This calumny, so well adapted to heap odium on our blessed Lord, we may readily conceive, was not without its effect on the mind of a people, who had been threatened by its Object, with eternal vengeance, for not paying due regard to his mighty works. How gladly must they have heard these mighty works, the occasion of their condemnation, ascribed to infernal agency. And how eagerly did they adopt the inference, that the ally of Satan should be esteemed and treated like Satan himself. It is, therefore, by no means extravagant to suppose, that among the hearers of our Lord, were persons of unhallowed designs, who would have seized the first occasion to ensnare, and, if possible, destroy him; and that, if he had delivered those truths in perfect simplicity, and with perfect clearness, which he was pleased to conceal under the guise of parables, not all the sacredness of his adorable Name, would have screened him from the effects of popular resentment. Commotion and clamour would have been raised among the people, and he would soon have been obliged to suspend

Compare Mat. xii. 24, and Mark iii. 22, with Mat. xiii. 1.

his instructions; instructions, which, though unprofitable to his immediate hearers, were intended for the benefit of millions then unborn; have edified thousands in all succeeding generations, and will continue to edify the lovers of truth while time and nature endure.

Now, do we not see in the disposition of the multitude, a sufficient reason for the obscurity in which our most kind and prudent Master thought proper to address them? What if we overlook the consideration of his own exposure and jeopardy, and confine our view to the welfare of his hearers? In what way were they more apt to be benefited, than in the way now chosen by Christ? Had he used greater plainness of speech, they would only have been enraged. They were not able to hear the word, except in parables. Their frame of mind itself, precluded them from every other mode of instruction. Can we then reasonably censure Christ, for adopting this mode? A mode which, if obscure, was also adapted to foster a spirit of inquiry and investigation; and which, if they had not been irreclaimably depraved, might have excited their prayers and endeavours for the knowledge of the truth, and ultimately conducted them to the Source of perfect light! Could Mercy itself have been more kind? But it must not be concealed, that here was vengeance, as well as kindness. This was the proper mode, because;

2. While its obscurity left their violent prejudices undisturbed, it was adapted to secure the infliction of a very suitable punishment on them, for entertaining these guilty dispositions. And Christ expressly declares, that he had this in view in using this mode. He spoke to them by parables, according to Luke viii. 10," that seeing they might not see, and hearing they might not hear;" or, more fully, according to Mark iv. 12, that seeing they might see and not perceive; and hearing they might

hear and not understand, lest at any time they should be converted and their sins should be forgiven them."* Christ had before said, "therefore speak I to them in parables, because they seeing see not," &c.; but the reason now is, that seeing they may see not. That mode of instruction which their wickedness made indispensable, and which Mercy would use rather than none, Justice employs as an instrument of punishing their wickedness.

And seldom has wickedness called more loudly for punishment. The very thing which made it expedient that Christ should address them in parables, also made it expedient, that divine indignation should pursue them to perdition. Their cherished stupidity, their determined aversion to whatever might have conduced to their spiritual illumination, was not merely calamitous, but most fearfully criminal. The means by which they had arrived at this desperate state of heart, should not be forgotten. It was by hearing that they heard not; and by seeing, that they saw not. Their hearts had become gross, their ears dull of hearing, and their eyes averse to the light of evidence, by beholding so frequently the mighty acts, and by attending so constantly on the ministrations of Christ. The means of their moral degradation were means which ought to have elevated them to thrones of eternal

glory. They had extracted pollution from purity, death from life, and endless perdition from the Saviour of the world. Thus had they involved themselves in guilt which God would not forgive. And as it was his purpose to destroy them, he would not suffer that purpose to be frustrated; and therefore it was his will that Christ should now speak to them in parables. As they would not see and hear, he determined that they should not. The things which belonged to their

* See Doddridge in loc.

peace, and which they had so long neglected, he was resolved to hide forever from their eyes; and the veil under which he first began to conceal them was the parabolic method of addressing them used on this occasion.

Let us now proceed to the inferences which may be deduced from the subject.

1. It affords testimony to the Divinity of Christ. Christ is here presented, as conducting in a manner, which in any creature would be unwarrantable and presumptuous. What creature may without arrogance, pretend familiarity with the thoughts and intentions of the eternal Mind: may adopt as a rule of action, the unrevealed decrees of God; and aim at the fulfilment of a purpose involving the everlasting destruction of men?

2. The subject does not present Christ to our view as a Being only Merciful. He appears Just, as well as Kind; exercising vengeance as well as compassion; and thus had he been represented on the prophetic page. Prophecy had announced that he should come into the world, to proclaim the day of the vengeance of God, as well as the acceptable year of the Lord. He was set for the fall, as well as rising again of many in Israel. For judgment came he into this world, that they who see not, might see, and that they who see, might be made blind. Although he was the propitiation for the sin of the world, he was not the minister of sin; neither will he protect any impenitent transgressor, against the assaults of divine indignation. There was in him, all the severity of almighty wrath, as well as, all the tenderness of infinite pity; and if to some he was the author of eternal bliss, to others he was the occasion of aggravated woe.

3. It appears from these remarks that the same things which illustrate the divine Mercy, may be instrumental of illustrating the divine Displeasure. In speaking to the

multitude by parables, Christ dealt kindly and tenderly with the most guilty of mankind; but he also dealt with them in a manner which consisted with, and had an influence on, their ultimate perdition. They were not able to hear the word except in parables: it was certainly a mercy that they were permitted to hear it in this manner: And yet Christ intended, in speaking to them thus, that hearing they should hear and should not understand. We here have Love and Vengeance strangely united. Thus, while God endures with much long suffering the vessels of wrath fitted to destruction, he, by this very means, prepares them for their doom, in which, he shows his wrath and makes his power known. Thus, while he manifests his benevolence towards the wicked, by lavishing on them the fruits of his bounty, these blessings, through the infatuation of their hearts, become poison and perdition to their immortal souls. Thus, while he indulges sinners with the privileges of his sanctuary, and by a thousand methods shows his willingness to save them, their depravity, taking occasion by these very things, worketh in them to the increase of itself, and to their certain and dreadful ruin in hell. What goodness in God to send his ministers with messages of grace to guilty men; and yet how often are these ministers, as the apostle speaks, a savour of death unto death in them that perish.

4. We may learn from this subject the rashness of censuring the Divine Conduct, because we cannot comprehend its reasons and designs. Strange and inscrutable as was Christ's speaking to the multitude in parables, the mystery was capable of satisfactory solution. A few words of explanation from their Master, showed the astonished disciples that, in what had seemed so wonderful, he had not only conformed his conduct to the plan of Heaven, but likewise to the demands alike of

mercy and justice, and to the very nature and necessity of the case.

But his speaking in parables was not the only mysterious circumstance in the history of our Lord. There was mystery in every thing respecting him. It was far less wonderful that he should obscure the lustre of his doctrine, than that hę should obscure the lustre of his Divinity. His addressing the multitude in parables, was not so amazing, as his pining in poverty, his being despised, defamed and persecuted by men, when by dropping the disguise of his humiliation, he would have displayed a Being, whom no mortal could have looked at and lived. We are troubled with but one, among innumerable difficulties, when we ask "why speakest thou in parables ?" Christ was the author of the whole inspired volume; and why, we might also ask him, are there so many obscurities in that holy book? Why was not the Bible written so plainly, as to oblige the whole world to adopt the same creed? Again; in all the disposals and allotments of Divine Providence, the agency of Christ should be regarded. He who now preached in parables to the multitude at lake Gennesareth, is the Governor of the universe, and the Disposer of all events. Do we wonder that he spoke to this multitude with so much obscurity? Should we not rather wonder, that he has suffered hundreds of millions to remain totally destitute of evangelical privileges, even to this remote period of time? Christ is able to convert a nation in a day: why then must so much treasure be expended, so many lives hazarded, so many, and such costly sacrifices made, in the work of evangelizing mankind? And why after all is the progress of this work so slow?

The conduct of Christ, at this time, was not more mysterious, than ten thousand other things which are ascribable to his agency. He "doth great things past finding out; yea,

and wonders without number." And because his doings are to us incomprehensible, shall we pronounce them unwise? What will our censure avail? Should we not rest assured, that he who could vindicate his conduct in the particular instance before us, could vindicate it in every instance if he pleased? But he is not pleased to do this, that our hearts may be tried. This world is a probationary stage; and we are all here on trial for eternity. The Divine Conduct is adapted to a state of trial; and if it detect and reveal the thoughts of our hearts, God will not be dishonoured or disappointed, even should these thoughts appear to be ebullitions of enmity against himself.

5. It appears from the subject of these remarks, that God, in the exercise of his sovereign pleasure, may withhold his saving favour from men, without giving them the least cause to complain. What, though it was not given to the multitude to know the mysteries of the kingdom of heaven, since they did not wish, and could not bear to know them? What, though Christ spoke the word to them in parables; since they could not tolerate a plainer method of discourse? What, though they were doomed to eternal perdition; since they opposed so many efforts made to save them? Was not every cause for complaint in this instance excluded?

It is explicitly taught in scripture, that it is the purpose of God to show his 'wrath and make his power known, in the destruction of many impenitent sinners. And if it shall hereafter appear that these persons brought destruction on themselves, by a course of voluntary rebellion against God; that they did not wish to know the truth; that they could not endure sound doctrine plainly and faithfully inculcated; that they resisted conviction; grieved the Holy Spirit, and laboured to render themselves unsusceptible of serious impressions, how manifest is it, that

they will never be able to derive from the Sovereignty which suffered them to perish, any reason to complain against their offended Maker?

6. We are instructed by this subject, to beware of entertaining prejudices against the truth. Prejudices kept this multitude from heaven. The state of their hearts rendered inexpedient a plain method of exhibiting the truth; but it also rendered their salvation inexpedient. Their prejudices were undisturbed; but their souls were undone. The plainest mode of preaching they could tolerate, was too obscure to be instrumental of their illumination; for they hearing heard not, neither did they understand.

It is submitted for consideration, whether ordinary preachers of the gospel, may, lawfully, keep back or conceal, any portion of divine truth, on account of the prejudices of their hearers. Christ knew the decrees and intentions of Jehovah; he also knew the hearts of men; and certain it is, that he sometimes preached and acted, in a manner, which, but for his omniscience, he would not have chosen. Ordinary ministers know nothing but what has been revealed; and, as to the things which they are to preach, have received explicit instructions, under the most solemn sanctions that infinite authority and power can impose. Whether any imaginable circumstances may justify them, in shaping their discourses to the wishes and feelings of the people, deserves their sober attention; but, be this as it may, the consequence to the people, of their not being able to bear the faithful inculcation of truth, may be their eventual perdition. In the boasted enjoyment of delusive peace, they may be permitted to remain without disturbance, until the thunders of infinite vengeance arouse them to endless anguish and horror.

Prejudice,is too commonly thought an apology for that rejection of the truth, of which it is the cause; but

it is not thought so, by "him who judgeth righteously." He deems it a culpable evil; holds it in abhorrence; and often makes it the ruin of those who foster it.. This he does too, in an unsuspected way. The victims of prejudice, by refusing to hear the truth plainly and pungently preached, and by pleasing themselves with a kind of instruction which excites no repugnance in their hearts, prevent themselves from being awakened out of spiritual slumber, and convinced of their enmity to God and holiness. They act as though they were afraid, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and healed. In this manner they accomplish the designs of Divine Wrath. They fall by their own hands; and go "in their own counsels" to eternal destruction.

The only safe policy, is to keep a candid and docile mind; a mind mainly desirous to know the truth, and pleased most, when the truth is most clearly disclosed. The most welcome method of exhibiting the truth, should be that, which holds it forth, in all its majestic simplicity, and independence on human opinion and feeling.

Finally; our subject admonishes us of the danger, of neglecting or slighting the Means of Grace. These Means we enjoy, in a pre-eminent degree. Like Capernaum, we are exalted to heaven, with respect to our advantages for securing salvation. Many prophets and righteous men have desired to see the things we see, and have not seen them; and to hear the things we hear, and have not heard them. But have not some of us cause to fear that it is with us, as it was with the multitude, whose heart had "waxed gross" under the ministry of Christ? May it not be true even of us, that seeing we see not, and hearing we hear not? Has not the world more attractions, in our view, than the cross of Christ and the truths of his gos

pel? Have not our privileges been perverted by us, into instruments of stupidity and hardness of heart? Let us oblige our souls to answer these questions; and if the answer shall be affirmative, let us take the alarm, and hasten out of danger too tremendous, to be described or conceived. T. H. S.

On Oaths; their lawfulness and abuse.

An oath is a declaration or promise, confirmed by an appeal to God for the truth of what is declared or promised. It is a religious rite, and ought not to be used but with solemnity, and on occasions of suitable importance. The inspired penman of the epistle to the Hebrews, remarks, (chap. vi. 16.) "that an oath, for confirmation, is to men an end of all strife." We learn, from this passage of scripture, what is the proper end and use of an oath: it is to terminate strife and elicit truth, in order to the distribution of justice, and the equitable settlement of disputes among mankind. And as the apostle refers to the use of oaths, for the purpose just stated, without any note of disapprobation, it is fair to conclude that he did not deem the usage anti-christian: this will be made evident, in the sequel, from his own practice.

In all ages, and among all nations, the oath has been, not only used, but used religiously, and considered of great importance to the welfare of human society. It seems, indeed, to be a branch of natural religion; and the writer of this article hopes to be able to demonstrate, that it is abundantly sanctioned by divine revelation, as well in the New Testament, as in the writings of Moses and the prophets.

It is known to every person who reads the Bible, that the Almighty himself often confirms his word by "As I live, saith the Lord God, I have no pleasure in the death of the wicked;" Ezek. xxxiii. 11.

an oath.