tion of them, and shall distribute them under two principal Heads.

First, Some of them relate to the Nature of the Gospel Difpenfation, and the State of the Chriftian Church, and, what beareth a near Affinity to it, the Rejection of the Jews, and Calling of the Gentiles: And thefe Parables have, for the most Part, fomething in them of a prophetical Na

ture.

Secondly, Others, and the far greater Part of them, are defigned to convey excellent religious and moral Inftructions, for leading us to a jufter Sense and Conviction of fome important Truths, or for directing and regulating our Temper and Practice.

I shall distinctly confider each of these, but principally the latter.

First, Let us take a brief View of those Parables of our Saviour that relate to the Nature of the Gospel Difpenfation, and the State of the Chriftian Church, and, what bears a near Affinity, to this, the Rejection of the Jews, and Calling of the Gentiles.

Of this Kind, as hath been already hinted, are thofe which are recorded in Matt. xiii, where we have seven Parables, all relating to the Mysteries of the Kingdom of Heaven, as our Lord expreffeth it, i. e. the Nature and Conftitution of the Evangelical

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Evangelical Difpenfation, and the Events

that fhould attend the Publication and Eftablifhment of it.

The first Parable here propofed is that excellent one of the Sower. The Parable itself we have from Ver. 3. to Ver. 9, and the Explication of it from Ver. 18. to Ver. 23. It is very properly put in the first Place, because the Church or Kingdom of God was to be erected by the Preaching of the Word: And the Defign of this Parable is to fhew what Reception it would meet with in the World, both then and in after Ages. In this Parable Hearers are divided into four Kinds. Some there are, to whom the Gospel is preached, that scarce give any Heed or Attention to it at all, and on whom therefore it makes little or no Impreffion. These are fignified by the Seed that fell by the Way-Side, and which was catched up and devoured by the Fowls of the Air. Others are reprefented by the Seed that fell upon Stony Places, which immediately sprang up, but, having no Depth of Earth, was foon Scorched by the Sun, and withered away.

A

lively Emblem of thofe, who feem at firft to receive the Word with Gladness, but, having no Root in themselves, when Tribulation or Perfecution arifeth, because of the Word, are offended and fall away:

Of

be

Of which our Lord well knew there would many Inftances in the firft Ages of the Chriftian Church, when the Gofpel expofed thofe that profeffed it to many grievous Sufferings and fevere Trials. A third Sort, reprefented by the Seed that fell among Thorns, which sprang up and choaked it, are thofe that feem to believe and receive the Word of the Gospel, but the Cares of this World, and the Deceitfulness of Riches, and the Lufts of other Things entering in, choak the Word, and it becometh unfruitful: Or, as St. Luke: has it, They bring no Fruit to Perfection. Luke viii. 14. The laft Sort of Hearers are reprefented by the Seed which fell into good Ground, and brought forth Fruit, Jome an hundred Fold, fome fixty Fold, and fome thirty Fold. These are they which, in an honest and good Heart, having heard the Word, keep it, and bring forth Fruit with Patience. Compare Ver. 23. with Luke viii. 15. Thus it appears that this Parable giveth a juft Idea of the State of the Church, and the Entertainment. which the Gospel would meet with among those to whom it fhould be published. This is excellently reprefented; and the Whole furnisheth many useful Instructions, which are conveyed in a fine, lively, and P 3 very

very agreeable Manner, eafily remembered, and apt to make a deep Impreffion.

43.

The fecond Parable here mentioned is that of the Tares: See from Ver. 25. to Ver. 30, and which is alfo explained by our Saviour himself, from Ver. 37. to Ver. In this Parable we have an admirable Representation of the general State of the Chriftian Church, in all Ages, to the End of the World: That it fhould comprehend, within it's outward Inclosure, a Mixture of fincere and hypocritical Profeffors; Men that fhould teach falfe Doctrines and true; and that there fhould be many Corruptions privily introduced through the Malice and Subtlety of Satan, which in Time would openly discover themfelves. All this is fignified under the Emblem of a Field, in which a Man fowed good Seed; but, while Men flept, bis Enemy came and fowed Tares among the Wheat, and went his Way. But, when the Blade was fprung up, and brought forth Fruit, then appeared the Tares alB. Ver. 24, 25, 26. This fhewed that our Lord had a perfect Forefight of what would be the State of the Chriftian Church; and that great Corruptions would foon be introduced into it in Doctrine and Practice. And it was proper that this fhould be foretold, that, when thofe Cor

ruptions

ruptions fhould appear, Men fhould not be offended, or or entertain unfavourable Thoughts of Christianity on this Account.

In the following Part of the Parable, it is intimated that this Mixture of good and bad Men, and of Corruptions with the Purity of Faith and Practice in the Chrif tian Church, is permitted for wife Ends in this present State, and that no Methods of Compulfion and Violence must be used for extirpating thofe Corruptions. This is fignified in Ver. 27, 28, 29. So the Servants of the Houfholder came and faid unto him, Sir, didft not thou fow good Seed in thy Field? From whence then bath it Tares? He faid unto them, An Enemy hath done this. The Servants faid unto him, Wilt thou then that we go and gather them up? But he faid, Nay; left, while ye gather up the Tares, ye root up alfo the Wheat with them. Let both grow together until the Harveft. Here we have a lively Reprefentation of that hafty and forward Zeal, that, under Pretence of fecuring the Purity of the Church, would be for ufing harsh and violent Methods, for rooting out false Doctrines and Herefies; under which Pretence many of Christ's faithful Disciples have fuffered grievous Perfecutions; and the Wheat hath been rooted up with the Tares. What a comprehenfive and foreseeing Mind doth

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