Messiahship, as resulting from his miracles and an appeal to their own prophecies, were in no sense concealed from the Jews. So that, in truth, the light afforded to them was by no means so penurious, or so darkly conveyed, as the objection supposes. What was kept back from them and thrown into shade, was only or chiefly, the future fortunes of the Gospel, called the Mysteries of God's kingdom; of which the rejection of the Jews, and the call of the Gentiles, were principal. These Christ delivered to the Jews in parables, and without a parable spake he not on these subjects, unto them. Now, though it be true that, had that people penetrated these mysteries, they might, by a right use of this knowledge, have been led to a just apprehension of many of their own prophecies, and, in the end, to an acknowledgment of the Christian faith; yet 'tis likely, considering their inveterate prejudices, that the clear delivery of these momentous truths would have had no such effect; nay, that their aversion to the faith of Jesus might have been increased by having this offensive information plainly and nakedly presented to them.

And there will seem to be the more weight in this conjecture, if we reflect that even to the Apostles themselves, till after his resurrection, our Lord proceeded with much caution in

unfolding the mysteries of his kingdom. Then, indeed, he opened their understandings; and, beginning at Moses and all the prophets, he expounded unto them, in all the Scriptures, the things concerning himself. But before that event had taken place, so much light only was let in upon the minds of the Disciples, as they were able to bearh: the parables were in some measure explained to them; yet a certain degree of obscurity was still left on the explanation itself,

From which conduct of their great Master, apparently assumed by him in consideration of their infirmities, it seems reasonable to conclude, That his greater reserve towards the rest of the Jews, in speaking to them in unexplained parables, was, among other reasons, therefore chosen by him, because it was best adapted to their prejudices, and even gave them the fairest chance for apprehending and embracing his doctrine. But

3. Thirdly, and lastly, what if we suppose (as we have the highest reason to do, after the trials, which had been already made of them)

f Luke xxiv. 45.

g Luke xxiv. 27.

h John xvi. 12. Mark iv. 33, 34.

that no evidence whatsoever, not the clearest possible information, would, under any management, have had its due effect on the unbelieving Jews? In this view of things, the proposing of these mysteries under the impenetrable cover of Parables was the greatest of all mercies to them, since a further degree of light would not only have indisposed them to the reception of it, but must have aggravated their guilt beyond measure, and have left them totally without excuse. To blind their eyes and harden their hearts was then a judgment, if you will, but surely a judgment in mercy, if ever there was any such thing; a punishment inflicted upon them in the most tender and compassionate manner, which goodness itself could contrive, or which their deplorable circumstances could admit.

These things being considered, To the question, Why did Jesus speak to the unbelieving Jews in parables, we may now reply, first, That this conduct was reasonable in itself, on that general principle of EQUITY, that he only, who hath, shall receive more abundantly: That, secondly, the JUSTICE of God was fitly exercised upon them for their refusing to be instructed by him in the way of Parable, and by the very medium of Parable, so abused:

That still, thirdly, this parabolical method of instruction was, in all probability, better adapted to their circumstances, and more LIKELY to be effectual, than a plainer communica→ tion: And that, lastly, supposing it CERTAIN that no information whatever would have taken effect, this obscure and inefficient one of parables served, at least, as some excuse for their obstinacy, and was contrived, in mercy, to alleviate their guilt.

The result of the whole, is, That we are hence taught to adore the awful ways of God's providence, in this instance of Christ's speaking in parables; in which both his Justice and Goodness are so equally and signally displayed.

SERMON XXXIX.

PREACHED NOVEMBER 27, 1774.

MATTHEW Xiii. 58.

And he did not many mighty works there, because of their unbelief.

THERE were two things, I observed, very

remarkable in the conduct of our blessed Saviour towards the Jews. One was, that he chose to instruct the more ignorant and uninformed of them, in the obscure way of parable: The other, that he wrought but few miracles for the conviction of such of them as were incredulous and unbelieving.

These two circumstances may be thought strange; because the less informed the people

་