righteousness is the leading object of desire? how generally, I might justly add, is such a desire despised? The Gospel says, "blessed are the pure in heart." in heart." Yet how lamentably common, and how little censured by public opinion, is impurity of discourse, of thought, of practice! I instance in these points of conduct, because they are open and tangible, and capable of no mistake or denial. But if it were necessary to push the inquiry further, the same inconsistency and deficiency would appear with respect to the doctrines of Christianity. The faith of most men is as much at variance with the religion which they profess, as their practice.

No doubt, this discrepancy between the general habits and sentiments of those who profess Christianity, and the precepts of their religion, is an astonishing fact; and one with regard to which we require all the light of Scripture to explain the results of our experience, and all the results of our experience to confirm the predictions of Scripture. An argu

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?

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

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

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