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with every thing relating to the kingdom of heaven. That the eyes and ears are here put, figuratively, for the mind, is evident: for it is in that sense that Christ uses the terms in the preceding verses.

17. For verily I say unto you, that many prophets, “ many teachers," and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

He proceeds to tell them why they ought to esteem themselves happy; namely, because they were honoured with peculiar favour from God, and because this honour had not been conferred on many other teachers and holy men; the honour of knowing so many of the secrets of the divine dispensations, which God had reserved for the times of the Messiah. He might also intend to check the vanity of his disciples, who might be disposed to think too highly of themselves, when they found that that revelation which had been denied to the Jews, on account of their wickedness, was communicated to them for the sake of their virtues. He anticipates this error, and guards against it by reminding them of the excellent character of some of those from whom this favour was withholden: "Truly you are not better than Abraham, Isaac and Jacob; than Isaiah, Jeremiah and the other prophets, to whom this happiness was not granted: that it is denied to the other Jews, is an act of justice; that the favour is conferred upon you, is not owing wholly to your merit, but to the wisdom of the divine counsels, which chose to reserve it for these last days."

REFLECTIONS.

1. How happy may we esteem ourselves, and how thankful should we be to God, that we are favoured with a complete knowledge of the Christian revelation, and of the designs of Providence respecting its future progress! It must afford no small joy and consolation to the disciples of Christ, to learn that their religion, which was then confined to so few persons, and most violently opposed, should triumph over all opposition, and be diffused throughout every part of the known world. Still more satisfaction must it afford them, to be informed of the happy consequences which it would produce upon the tempers of individuals, by bringing forth the fruits of righteousness a-hundredfold: nor is it less satisfactory to us in the present day, to be persuaded that the soil is still equally good, and that the seed sown will be equally productive. this knowledge let us be thankful to God, who admits us into his secret counsels, and treats us more like friends and equals than like the subjects of his government. This favour has been denied to others; not only to blind and prejudiced Jews, but to men of the most excellent characters in former ages; many of them far better than ourselves; a proof that our receiving it does not arise from our peculiar merit, but from the wisdom of the divine counsel, which chose to reserve such discoveries for us of this distant age and country. Yet the value of the favour is enhanced rather than diminished hereby; as it appears to proceed from the unmerited bounty and grace of the Almighty.

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2. The parable of the sower furnishes useful instruction to those who dispense the gospel, and an important warning to those who hear it. The ministers

of religion must not be surprised if their instructions are sometimes wholly lost; being communicated to minds which are completely hardened against all religious impressions, like the beaten path which will not permit the seed to enter, and who suffer it to be carried entirely from their memories by intercourse with the world, and by the common occurrences of life. Of those upon whom it produces some effect, they must expect that many who receive it with joy, and enter upon the right way with alacrity, will soon be discouraged by the difficulties which they meet with in their journey, and turn back; and that others, who promised fair to produce abundant fruit, will frustrate their hopes, through the cares of the world and the love of riches. There are but a few of those upon whom the seed is sown, and upon whom they bestow their labours, that will bear fruit to perfection. When that which is lost upon the high-way, upon rocky places, and upon thorny ground, is taken into the account, there is but a small portion left for the good soil. Let them not, however, be discouraged: the produce of that little is abundant, and may justly be considered as making them amends for the want of a return in other instances.

Let those who hear the gospel learn hence the danger to which they are exposed: their good resolutions may wither and die, blasted by the pestilential breath of persecution, as the tender herb dies by the nipping frost, or the heat of the mid-day sun: or the cares of the world, the deceitfulness of riches, and the lust of other things, may choke the word, and render it unfruitful. Guard yourselves against such enemies; never remit your exertions to preserve true religion in your minds, and depend not too much upon occasional good impressions which you have received, or good resolutions which you have formed; they are but the first beginnings of goodness, which may be easily destroyed, like the rising corn.

3. How deplorable was the condition of the Jews, as here described by our Saviour! They were furnished with understandings for knowing the truth, and they

were capable of attaining great excellence by an acquaintance with it; but their prejudices and vices had darkened their understandings, and rendered them incapable of discerning the evidence of the Christian religion. To attempt to instruct them, was as hopeless an employment as endeavouring to teach the blind to see, or the deaf to hear. Justly were such men deprived of further knowledge, when they neglected to improve what they had; justly were they deprived of that common prudence which is necessary to preserve nations from utter ruin, when they had rejected that divine knowledge which came from heaven by Christ. Let us take care that as we resemble them in our privileges, we do not also resemble them in an obstinate rejection of the truth, and in the punishments which were inflicted for this crime:---for this purpose let us take heed how we hear.

Matthew xiii. 18----43.

18. Hear ye therefore the parable of the sower.

19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, “the evil one," and catcheth away that which was sown in his heart. This is he which received seed, or, as it would be better rendered," this is what was sown," by the way-side.

20. But that which was sown in rocky places, the same is he that heareth

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with joy receiveth it;

21. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended.

22. And that which was sown among thorns, is he that heareth the word, and the care of the world and the deceitfulness of riches choke the word, and he becometh unfruitful.

23. But that which was sown on the good ground, is he that heareth the word and understandeth it, which also beareth fruit, and bringeth forth, some an hundred-fold, some sixty, some thirty.

Having already applied this explanation to the parable as it was read, it is unnecessary for me to make any further observation.

24. Another parable put he forth unto them, saying, The kingdom of heaven is likened, "is like," unto a man which sowed good seed in his field.

The preaching of the gospel is like a man sowing good seed in his field. The field, as we learn from the explanation which Christ gives of this parable, was intended to represent the world, which conveyed an intimation to the disciples that the preaching of the gospel was not to be confined to Judæa, but was to be

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