the rude conceptions of men requiring general truths to be presented to them, in sensible images. But it soon came to be affected as an ornamental way of speaking or writing, the liveliness of the image awakening curiosity, and affording amusement to the mind. Lastly, it was sometimes employed as a mysterious cover of important truths, to which a more than ordinary attention was to be raised, and especially of such important truths as could not be communicated openly and directly without offence. Under this last idea, the Parable, properly so called, presents itself to us. It was contrived on purpose to throw some degree of obscurity over the information, it contained: And it is in reference to this use and character of the Parable, that the Disciples ask why Jesus thought fit to address the Jews in this

way.

To this question, why he spake to the Jews in Parables, and not to the Disciples, our Lord's reply is in these words - Because, to you it is given to know the mysteries of the kingdom of God, but to them it is not given.

By this answer we learn, First, that the things delivered by him in this obscure way were not the fundamental truths of the Gospel,

but the mysteries of the kingdom of God, that is, certain secrets relating to the progress of the Gospel, and the event of it in the world; a consideration, which will be enlarged upon in its place: And, Secondly, that it was not given to the Jews, at large, to be let into those mysteries, but to the disciples only.

But why not given to the Jews? why was it thought less fit for them, to be initiated in these mysteries, than for the Disciples? Our Lord condescends to answer, or rather to anticipate this question, likewise-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.

The answer, we see, is formed on this general principle, "That information in the councils of God is not to be claimed as a debt; but accepted as a reward: that he, who hath acquired some knowledge and improved what he hath, deserves a further communication of it; but that he, who hath been at no pains to acquire any, or who puts his knowledge to as little use, as if he had acquired none, is so far from having a right to more, that he even deserves to have the pittance, he may already

possess, taken from him." And what more indisputable rule of reason, than this, That, in a matter of pure favour, we should deserve, by our good dispositions at least, this distinction, before we obtain it. So that the answer comes out thus-"I speak to the JEWS in parables, because they do not deserve, by the pains they have hitherto taken to learn of me, and by the dispositions they have shewn to improve what I have taught them, to have further informa tion plainly and openly conveyed to them: But to you, who have already profited by my doctrine, and are disposed still further to profit by it, to you I address myself in a plainer manner, because ye deserve to be more fully and abundantly instructed by me." And to this answer, thus understood, what objection, or even what cavil, can be opposed?

But, further, when Jesus said to his Disciples, that to them it was given to know the mysteries of the kingdom of God, but to the Jews, at large, it was not given, this determination must be understood as founded, not merely on the fitness of the thing, as here explained, but on the positive will and declared purpose of God. This appears from what follows. For therefore, proceeds our Lord, speak I to them in Parables, because they

seeing see not, and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Isaias, which saith, 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 they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and should be converted, and I should heal them.

Hence it appears, that the way of speaking in Parables, which Jesus employed towards the Jews, was that which the word of prophecy had declared he should employ towards them. So that this was one, among others, of the marks, by which the Messiah should be known and distinguished. To speak in Parables, was a part of his office: It was a duty imposed upon him, in his very commission.

But this, you will say, is only removing the difficulty one step backwards, and transferring it from the Gospel upon the Law; And you still ask, upon what reasons this strange way of proceeding with the Jews, thus foretold and enjoined, was founded?

Now, though it becomes us with much reverence to inquire into the reasons of God's dispensations, yet as we see, in fact, that it was God's will to treat the Jews in this manner, we may be allowed to indulge some conjectures on the subject; And, as we have traced this difficulty up to its source, this will be the proper place to attempt a more full solution of it.

To make way for this solution, let it be observed, that there are two ways in which this famous prophecy of Isaiah may be regarded by us; either, first, as a mere prediction of the event, namely, that by this way of speaking to them in Parables, the Jews would not be converted; Or, secondly, as a judicial determination of it, namely, that this obscure way of teaching was therefore employed, because it was in the divine councils that they should not be converted. In either way of considering the Prophecy, this mysterious conduct may, I think, be cleared up.

If we consider the event only, as pointed' out by this Prophecy, then the reason, which Jesus himself gives of this conduct, and which has been before explained, namely the general fitness of such a procedure in itself, is a satis