derstand. in clear, plain, and express terms, but some-hearing they hear not, neither do they untime heightened and enlivened by the addition of beautiful parables. Similitudes of this kind are, indeed, the most simple method of teaching, and best accommodated to the apprehension of the vulgar and unlearned, and very easy to be remembered, understood, and applied. At the time, they are the finest veil for mysteries, and the best means of convicting the proud and obstinate, as well as concealing from him those truths, which his perverseness and infidelity rendered him unworthy of haying more clearly displayed. same But to return. The parable being finished, his disciples asked, Why he taught the people in parables? to which he answered, "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing, see not: and hearing, they hear not, neither do they understand." Matt. xiii. 11, &c. As if he had said, you, my beloved disciples, who are of an humble, docile temper, and are willing to use means, and resort to me for instruction, and the explanations of the truths I deliver to you it shall be no disadvantage, that they are clothed in parables. Besides, my discourses are plain and intelligible to all unprejudiced minds: truth will shine through the veil in which it is arrayed, and the shadow will guide you to the substance. But these proud, these selfconceited Pharisees, who are so blinded by their own prejudices, that they will neither hear nor understand a thing plainly delivered; to them I preached in parables, and hide the great truth of the gospel, under such metaphorical robes, as will for ever conceal them from persons of their temper. They have, therefore, brought upon themselves this blindness, that in seeing they see not, and this wilful deafness, and in No. 5 The blessed Jesus added, that there was no reason for their being surprised at what he had told them, as it had long before been predicted by the prophet Isaiah. "By hearing, ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest at any time they should see with their eyes, and bear with their ears, and should understand with their hearts, and should be converted! and I should heal them." Matt. xiii. 14, 15. There is some variation in the words, as quoted by the evangelist, and those found in Isaiah, but the import of both is the same, and may be paraphrased in the following manner; "The sons of Jacob shall, indeed, hear the doctrines of the gospel, but not understand them; and see the miracles by which these doctrines are confirmed, without perceiving them to be wrought by the finger of God; not because the evidences produced by the Messiah are insufficient, but because the corruption of their hearts will not suffer them to examine, and weigh these evidences; for the sins of this people have hardened their hearts; their pride and vanity have shut their ears, and their hypocrisy and bigotted adherence to traditions and forced interpretations of the law and the prophets, have closed their eyes, lest the brilliant rays of truth should strike their sight with irresistible force, and the pow erful voice of divine wisdom force their attention, and command their assent; being unwilling to be directed to the paths of righteousness which lead to the heavenly Canaan." Such are the reasons given by our blessed Saviour for his teaching the people by parables and to embrace the great privilege his disciples enjoyed, he added, that many patriarchs and prophets of old had earnestly desired to see and hear these things which U. 4 they saw and heard, but were denied that, favour; God, having till then, shewed them to his most eminent saints, in shadows only, and as they lay brooding in the womb. of futurity. "But blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, that many prophets 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 him," Matt. xiii. 16, 17. Our Lord, by these means, excited the desires of his disciples, proceeded to explain to them the parable of the sower. The sower (said he) soweth the word." The seed, therefore, implies the doctrines of true religion, and the various kinds of soil the various kinds of hearers. The ground by the highway side, which is apt to be beaten by men treading upon it, is an image of those who have their hearts so hardened with impiety, that though they hear the gospel preached, it makes no impression o their callous hearts, because they either hear it inattentively, or quickly forget the words of the preacher. And surely no similitude could more strongly represent this insensibility and inattention, than the beaten ground, bordering on the highway, into which this seed never entering, it is picked up by the fowls of the air, or trodden in pieces by the feet of passengers. "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart; this is he which received seed by the way side." Matt. xiii. 19. We must not suppose, that the devil has the power of robbing hearers of their knowledge, by an immediate act of his own, because he is said to catch away the word sown in their hearts, but by the opportunities they give the deceiver of mankind, for exerting his strong temptations, and particularly those which have a relation to their commerce with men; à circumstance that could not escape the observation of St. Luke, who tells us, that the seed was trodden down, or destroyed, by their own headstrong lusts, which, like so many birds pinched with hunger, devour the seed implanted in their minds. The rocky ground represents those hearers, who so far receive the word into their hearts, that it discovers itself by good resolutions, which are, perhaps, accompanied with a partial reformation of some sins, and the temporary practice of some virtues. But the word has not sunk deep enough in their minds, to remain constantly there; its abode with them is only for a season; and, therefore, when persecution ariseth for the sake of the gospel, and such hearers are exposed to tribulations of any kind, the blade which sprung up, quickly withers for want of being watered with the streams of piety and virtue; like the vegetable productions of the earth, when deprived of the enlivening rains and dews of heaven, and a want of earth to contain this balmy fluid, when the rays of the sun dart in full vigour upon them. "But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while: so when tribulation or persecution ariseth, because of the word, by and by he is offended." Matt. xiii. 20, 21. The ground encumbered with thorns, which sprung with the seed, and choked it, represent all those who receive the word into their hearts, already filled with the cares of this world, which will, sooner or later, destroy whatever good resolutions are raised by the word. The cares of the world are compared to thorns, not only because of their pernicious efficacy in choking the word, but because they cannot be eradicated without great pain and difficulty. In the parable, the hearers of this denomination are distinguished from those who receive the seed on stony ground, not so much by the effect of the word upon their minds, as by the different nature of each, for in both the seed sprang up, but brought forth no fruit. Those represented by the stony ground, have no depth of soil; those by the thorny ground, are choked by the cares of the world, by deceitfulness of riches, and the love of pleasures, which, sooner or later, will stifle the impressions of the word; by which means they at last become as unfruitful as the former. But both are distinguished from those hearers represented by the seed sown by the highway side, that they receive the word, and, in some mea sure, obey its precepts. Whereas the first never receive the word at all, hearing without attention; or if they do attend, forget it immediately. "He also that received seed among the thorn, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful." Matt. xiii. 22. In opposition to these unprofitable hearers of the word, others are represented, whose goodness of heart (agreeable to the similitude of the soul) receive the word with gladness, and bring forth larger increase. These are convinced of the truths delivered, and practise it, though contrary to their prejudices, and opposite to their inclinations. All those bring forth, some an hundred fold, some sixty, and some thirty, in proportion to the different degrees of strength, in which they possess the graces necessary to the profitable hearing the word of righte ousnesss. Having ended this interpretation of the parable of the sower, he continued his discourse to his disciples, explained to them, by the similitude of a lighted lamp, the use they were expected to make of all the excellent instructions they had and should receive from him. Their understanding, he told them, was to illumine the world, as a brilliant lamp placed in the centre of an apartment, enlightens the whole. He added, that though some of the doctrines of the gospel were then concealed from the people, because of their prejudices, yet the time would come when these doctrines should be preached openly and plainly, through the world; and therefore it was their duty, to whom God had given both an opportunity of hearing, and a capacity of understanding, these doctrines, to listen with the utmost attention. "Is a candle brought to be put under a bushel, or under a bed? And not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man hath ears to hear, let him hear. Mark iv. 21, 22, 23. But as it was a matter of great importance, that the disciples, who were to publish the gospel throughout the whole world, should listen with the closest attention to his sermons, he repeated his admonitions, adding, that their present privileges and future rewards should be both proportioned to the fidelity and care with which they discharged the important trust committed to them. "Take heed what you hear; with what measure you mete, it shall be measured to you; and unto you that hear, shall more be given." Mark iv. 24. Having explained these parables to his disciples, he turned himself to the multitude en the shore, and, in his usual endearing accent, delivered the parable of the enemies sowing tares among the wheat: and, on their first appearance, astonishing the husbandman's servants, who knew the field had been sown with good seed, in order to free the wheat from such injurious plants, proposed to root them up. But this the husbandman abundantly refused, lest by extirpating the one, they injured the other; adding, that he would take care, at the time of harvest, to give orders to his reapers that they first gathered the tares into bundles, and burned them, and afterwards to carry the wheat to the granaries. "The kingdom of heaven," said the blessed Jesus, "is likened unto a man which sowed good seed in his field: But while men slept his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servant of the householder came, and said unto him, Sir, didst thou not sow good seed in the field? From whence then hath it tares? He saith unto them, an enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the barvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn." Matt. xiii. 24, &c. This parable of the tares being ended, he spake another, concerning the seed which sprung up secretly, representing the gradual and silent progress of the gospel among the sons of men. He informed them under this similitude, that the husdandman does not by any efficacy of his own, cause the seed he casts into the ground to grow, but leaves it to be nourished by the teeming virtues of the soil, and the enlivening rays of the sun: in the same manner Jesus and his apostles, having taught men the doctrine of true religion, were not by any miraculous force to constrain the wills, far less by the terrors of fire and sword to interpose visibly in the assistance of it; but suffer it to spread by the secret influences of the Holy Spirit, till it attained its full effect. And as the husbandman, cannot, by the most diligent observation perceive the corn in his field extending its dimensions as it grows; so the ministers of Christ were not, at the first planting of the gospel, to expect to see it make a quick progress through the world. ever, from hence imagine, that religion will flourish without their carefully and importunately pressing its precepts upon the minds. of their hearers. The parable was spoke to inform the Jews in particular, that neither the Messiah nor his servants would employ force to establish the kingdom of God, as they vainly expected the Messiah would have done; and to prevent the disciplesfrom fainting, when they saw that an immediate and rapid success did not attend their labours. "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself, first the blade, then the ear, after that the full corn in the ear.. But when the fruit is brought forth, immediately he putteth in the sickle because the harvest is come." Mark iv. 26,. &c. The next parable he spake to the multitu tude was that of the mustard-seed, which though very small when sown, becomes in Palestine, and other parts of the East, a large spreading tree. tree. Intimating to his audience, under this similitude, that notwithstanding the Gospel would at first appear contemptible, from the ignominy flowing from the crucifixion of its Author, the difficulty of its precepts, the weakness of the persons by whom it was preached, and the small number and mean condition of those who received it; yet being founded on truth itself, it would increase to an astonishing magnitude, filling the whole earth, affording spiritual nourishment to persons of all nations, who should enjoy all the pri vileges of the Messiah's kingdom, equally with the Jews. And surely a more proper parable could not have been uttered, to encourage his disciples to persevere in the work of the ministry, notwithstanding it would in the beginning be opposed by the learned, the rich, and the powerful. "The kingdom of heaven is like to a grain of mustard-seed, The ministers of religion must not how which a man took and sowed in his field. progress Which indeed is the least of all seeds; but, the same time, however sincerely we may when it is grown, it is the greatest among herbs, and becometh a tree: so that the birds of the air come and lodge in the branches thereof." Matt. xiii. 31, 32. Our blessed Saviour concluded his discourse to the multitude, with the parable of the leaven, to intimate the influence of the doctrine of the gospel on the minds of particular persons; "The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened." Matt. xiii. 33. While Jesus was thus employed in his heavenly Father's business, his mother and brethren came a second time, desiring to see him. In all probability they feared that the continued fatigue of preaching would injure his health; and were therefore desirous of taking him with them, that he might refresh himself. But the blessed Jesus, who was never weary of doing good, answered his indulgent parent as before, "My mother and my brethren are these which hear the word of God and do it." Luke viii. 21. Night approaching, Jesus dismissed the multitude, and returned to the house in Capernaum, where he abode, and there explained to his disciples the parable of the tares in the field. The husbandman, our blessed Saviour; the field, the Christian Church, planted in different parts of the world. The wheat are those Christians who obey the precepts of the gospel, and are supported by the influences of the Holy Spirit; and the tares, the bad Christians, seduced into the paths of vice, by the temptation of the devil. Our blessed Lord, therefore, by this parable represented the mixed nature of the Church on earth, the dismal end of the bypocrites, and those who forget God; for those may deceive for a time, by assuming the robes of virtue and religion; yet they will not fail, sooner or later, to betray themselves, and shew that they are only wolves in sheep's clothing. At No. 6. wish to see the Church freed from her corrupted members, we must not extirpate them by force, lest, being deceived by outward appearance we also destroy the wheat or sound members. We must leave this distinction to the awful day, when the great Messiah will descend to judgment; for then a separation will be made, the wicked cast into torments, that should have no end, but the righteous received into life eternal, where they shall shine forth, as the sun, in the kingdom of their Father." Matt. xiii. 43. Our Lord, on this occasion, delivered the parable of the treasure hid in the field. and of the pearl of great price. The former was designed to teach us that some meet with the gospel as it were by accident, and without seeking after it, agreeable to the prediction of the prophet, "That God is found of them that seek him not." Isa. Ixv. 1. But with regard to the latter, it was designed to intimate, that men sometimes take the utmost pains to become acquainted with the great truths of the gospel. And surely the similitudes, both of the treasure and pearl, are very naturally used to signify the gospel the former, as it enriches all who possess it; and the latter, because it is more precious than rubies. : But that the disciples must expect that the Christian Church would consist of a mixed multitude of people, the good blended with the bad, in such a manner, that it would be difficult to separate them, he compared it to a net cast into the sea, which gathered fish of every kind, good and bad, which were separated when the net was drawn to the land; that is, at the last great day of accounts, when the righteous will be conveyed to life eternal, and the wicked cast into everlasting misery. Our blessed Saviour, having finished these parables, asked his disciples, if they under X |