"places, and some fell among thorns.

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But others fell into good ground and brought forth "fruit."

But the people at large in whose outward ears this was spoken understood it not, nor did they express any willingness that they might, and "there

'fore (said Christ) I speak to them in parables, "because they seeing, see not, and hearing they "hear not, neither they do understand." But did the disciples better understand this discourse? No, and this may be gathered from the language ascribed to our Saviour in this parable by another Evangelist, as spoken to his twelve disciples," Know ye "not this parable; and how then will ye know all "parables," Mark iv. 13. and also from the further explanation given to the same parable. therefore the parable of the sower. one heareth the word of the kingdom, and un“derstandeth it not, then cometh the wicked one, " and catcheth away that which was sown in the "heart. This is he which received seed by the way side. But he that received seed into stony

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"Hear ye When any

places, the same is he that heareth the word, "and anon with joy receiveth it: Yet hath not "root in himself, but dureth for a while: for "when tribulation or persecution ariseth because

of the Word, by and by he is offended. He "also that receiveth seed among the thorns, is he "that heareth the Word; and the cares of this "world and the deceitfulness of riches choke the

1st.

"word, and he becometh unfruitful. But he "that receiveth seed into 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," Matt. xiv. 3 to 5, and 18 to 23. Alas, we have reason to lament not only our little understanding in divine things, but also our little desire to be acquainted with them. If any one say, that the hearing or attending to Christ's Word is of no importance, we may answer briefly in a few words. It is a sin to reject it, for we are commanded by a voice from Heaven to give an ear to him. Thus when Christ was transfigured before some of his disciples, which was doubtless intended to give a faint resemblance of his divinity, seeing "His face "did shine as the sun, and Moses and Elias "talking with him, a bright cloud overshadowed "them; and behold, a voice out of the cloud, "which said, This is my beloved Son, in whom I am well pleased; hear ye him." Matt. xvii. 2 to 5. And, 2d. It will be to our eternal shame and confusion of face. 66 If ye believe not (said Christ), that I am he, (or as it is in the original, "that I Am, asserting thereby his essential di

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vinity), ye shall die in your sins." John viii. 24. But having said thus much on the necessity and importance of hearing and attending to the Son, I pass on to observe the second thing presented to our regard, viz.

2nd. The belief of the Father who sent him. It was the pathetic lamentation of Christ over an unbelieving world. "O righteous Father the "world hath not known thee," John xvii. 25. and to shew the necessity of our knowing and believing in the Father, did Christ begin his comprehensive and inimitable prayer, with these words, "Our Fa"ther which art in Heaven, hallowed be thy "name." And indeed the knowledge of the Father is the joy and rejoicing of all true christians; " and truly(says St. John) our fellowship is with the "Father, and with his Son Jesus Christ;" 1 John i. 3. and the love of the world is considered by the same apostle as opposed to the love of the Father, 1 John ii. 15. and even our confession of Jesus Christ is to be," to the glory of God the Father,” Phil. ii. 11.

But more particularly we are to believe on the Father.

1st. Because he is the Creator of man.

"In the beginning God created the Heavens "and the earth," Gen. i. 1. " and God said, Let us make man in our own image, after our like"ness," i. 26.

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This last is a more particular reason why we believe on the Father. Not merely because we are created, for so every thing is in Heaven, earth and sea; nor merely because God hath given us dominion over every thing on the earth or in the sea, but because he hath made us in his own image.

To the beasts he hath given no endowments of mind, no reason, no speech, no intellect, above all no spirit. When the beasts die they return to their dust and there perish for ever; but when man dies though he returns to his dust, yet his spirit must ascend to God who gave it; and though death in its natural state is the wages of sin, yet it cannot de-. stroy a complete spirit; hence annihilation is the most hellish doctrine which the devil or man ever thought of, to get rid of the fear of the pains of he!l for ever; which pains are a spiritual punishment of a spiritual transgression, and as the soul cannot be punished by death like the body, so it can only be punished by a duration of punishment, unlimited as its own existence; and this must be the case, to make a sinner's punishment desperate; for could he see though at the end of millions of years a hope of an end to his pain; he would forget by anticipation much of that pain, above all would forget that that pain was inflicted as a punishment for offences against the goodness and glory of God: and further, the visible things that are made do so clearly shew the invisible things of him even his eternal power and Godhead, that all are left without excuse who refuse to glorify him. Rom. i. 20, 21. 2nd. Because he is the preserver of men, and this in two points of view.

:

1st. As the preserver of our bodies and this often, by a variety of unforeseen and seeming inprobable steps. What for instance, a more im

it was,

probable way of preserving the whole house of Israel, than sending Joseph a prisoner into Egypt through the baseness of his envious brethren, and that not till many years had rolled between: yet so "Now therefore (says Joseph) be not grieved, nor angry with yourselves that ye sold "me hither: for God did send me before you to preserve life," Gen. xlv. 5. O miraculous interposition of a preserving God, truly may Jacob rejoice and Israel be glad, for the Lord hath visited his chosen people: thus also "The Lord "preserved David whithersoever he went," 2 Sam. viii. 6.

2nd. As the preserver of our spirits. In the first instance God the Father was considered as the preserver of our bodies, in which he watches over them every moment in the dealings of his Providence. But here in the dealings of his grace, we see him more kindly interposing for our good. "Lord (says the Psalmist) preserve me from all

evit," Psalm cxxi. 17. But not only may our heavenly Father be said to preserve our souls from all evil, by bringing us at first through sovereign grace, from the error, the snares and the condemnation of the wicked, but also preserving us from again giving up our hearts to the ways of ungodliness, and this he does by frequent visitations to the souls of his people. Holy Job whilst he maintained the uprightness of his own heart, and said, "Thou knowest that I am not wicked," yet spoke