branches thereof, (Mark may lodge under the shadow of it.) In this parable our Lord fhewed his hearers, that notwithstanding the gospel appeared at firft contemptible, by reason of the ignominy arifing from the crucifixion of its author, the difficulty of its precepts, the weakness of the perfons by whom it was preached, and the small number and mean condition of those who received it; yet, having in itself the strength of truth, it would grow exceedingly, and extend itself into all countries, and by that means afford fpiritual fuftenance to perfons of all nations who fhould be admitted into it, not in the quality of flaves as the Jews imagined, but as free born fubjects of the Meffiah's kingdom, enjoying therein equal privileges with the Jews *.

This parable was well calculated to encourage the difciples, who, judging the gofpel by its beginning, might have been apt to fall into defpair, when instead of feeing it preached by the learned, countenanced by the great, and inftantly received with applaufe by all, they found it generally oppofed by men in high life, preached only by illiterate perfons, and received by few befides the vulgar. Thefe to be fure were melancholy circumftances, and what must have given great offence; yet in procefs of time they became ftrong confirmations of the Chriftian religion. The treasure of the gofpel was committed to earthen veffels, that the excellency of the power might appear to be from God.

*This fenfe of the parable is the more probable, as our Lord feems now to have had his eye on Nebuchadnezzar's dream, (Dan. iv. 10.) in which the nature and advantages of civil government are represented by a great tree with spreading branches, fair leaves, and much fruit, and in it was meat for all. The beafts of the field bad fhadow under it, and the fowls of heaven dwelt in the boughs thereof, and all flesh was fed of it.

LIII. The parable of the leaven, fee § 90. comes to him a fecond time, fee § 48. Mark iv. 33, 34. Luke viii. 19,-21.

Our Lord's mother Matth. xiii. 33,-35.

JESUS next delivered the parable of the leaven. Matth. xiii. 33. Another parable fpake be unto them, The kingdom of heaven, the operations of the doctrines, precepts, and promifes of the gofpel upon the minds of men, may, in refpect of their efficacy, be reprefented by the following fimilitude: it is like unto leaven, which a woman took and bid in three meafures of meal, perhaps this was the common quantity that ufed to be prepared in order to be baked, till the whole was leavened. The meaning of this parable is commonly thought to be the fame with that of the preceding. Yet there feems to be this difference between the two; the parable of the grain of mustard feed, reprefents the fmallness of the gofpel in its beginnings, together with its fubfequent greatnefs; whereas the parable of the leaven, which being hid in a quantity of meal fermented the whole, expreffes in

a very lively manner, both the nature and strength of the operation of truth upon the mind. For though the doctrines of the gofpel when first proposed, seemed to be loft in that enormous mals of patlions and worldly thoughts with which mens minds were filled, yet did they then most eminently exert their influence, converting mens thoughts, and defires, and cares, into a conformity to truth. The precife difference therefore between this and the preceding parable is, that the former represents the extenfive propagation of the gospel from the smallest beginnings, but this the nature of the influence of its doctrines upon the minds of particular perfons.

Mark iv. 33. And with many fuch parables spake he the word to them as they were able to hear it: He preached the doctrines of the gofpel in these and many other parables of a like nature, according as his hearers were able to receive them. 34. But without a parable spake he not unto them. He did not on this occafion fpeak any thing to them in plain language. His whole difcourfe was conceived in parables, fo that it may juftly be called his parabolical fermon. The reafon why he addreffed them in this figurative ftile was, he judged it the most inoffenfive way of propofing the great doctrines of the gofpel, which in plain language they would not have received. And though they did not at the prefent understand them, the striking figures in the parables rivetted themfelves in their memories, and were of great ufe to them afterwards, when they came to be explained by the events. In ufing this way of inftruction, Jefus followed the example of ancient fages, and particularly Afaph, whose words the evangelift quotes on this occafion, accommodating them to Jefus. Matt. xiii. 34. And without a parable spake be not unto them. 35. That it might be fulfilled which was Spoken by the prophet, faying, I will open my mouth in parables; I will utter things which have been kept fecret from the foundation of the

world.

While Jefus was delivering thefe parables, his mother and brethren came a fecond time, defiring to fee him. Perhaps they were afraid that this continued fatigue of preaching might hurt his health, and would have had him reft a while to refresh himself. Luke viii. 19. Then came to him his mother and bis brethren, and could not come at him for the prefs. 20. And it was told him by certain, which faid, Thy mother and thy brethren ftand without, defiring to fee thee. But Jefus, knowing their errand, anfwered as before. 1. And be answered and faid unto them, My mother and my brethren are thefe which bear the word of God and do it *. See on Matt. xii. 50. $48.

Our Lord's mother made this vifit, probably with a defign to carry him to Nazareth, where the hoped he would work miracles, and blefs his Countrymen with the benefits he fo freely difpenfed wherever he came.

She

She feems to have fucceeded in her defign; for not long after this he went away into his own country, as Matthew informs us, xii. 53. which fee. Accordingly we find, that on making the tranfpofition in Mark mentioned $31. he falls in with Matthew at chap. vi. 1, agreeing with him here, as every where elfe, in the order of the hiftory, which is no fmall confirmation of this scheme of harmony.

§ LIV. The parable of the tares explained. See § 50.

Matt. xiii. 36,-43. Mark iv. 34.

THE multitude having now been long together, it is probable that the evening drew on. Jefus therefore difmiffed them, and returned home with his difciples, who when they were come into the house, begged him to explain the parable of the tares. Matt. xiii. 36. Then Jefus fent the multitude away, and went into the boufe. And bis difciples came unto him, faying, Declare unto us the parable of the tares in the field: explain the parable of the tares which were fown in the field. Jefus, pleased to find his difciples attentive to his parables, cheerfully granted their requeft. By the bufbandman, he told them was meant Meffiah; by the field, the world, i. e. the church in the world, as may be collected from the parable itself; by the good feed, good Chriftians, made fo through the influences of the fpirit of Chrift; by the tares, bad Chriftians, feduced to fin through the temptations of the devil. 37. He answered and faid unto them, He that foweth the good feed is the Son of man. 38. The field is the world. The good feed are the children of the kingdom, but the tares are the children of the wicked one. 39. The enemy that foweth them is the devil; the harvest is the end of the world; and the reapers are the angels. In this parable, therefore, he reprefented the mixt nature of the church on earth, and the difmal end of hypocrites, the most genuine offspring of the devil, who though they may deceive for a time, by alluming the fair appearance of goodness, yet, fooner or later, never fail to difcover themfelves. And though well meaning people, grieved to fee the hurt that is done to religion by corrupt profeffors, with to have the church wholly compofed of fincere members, yet the bad muft not be extirpated by perfecution, becaufe the fervants of Chrift cannot judge of mens hearts, fo as to diftinguifh hypocrites with certainty, and confequently, in rooting them up, might be apt to deftroy the wheat, or good Chriftians, with them. This parable likewife teaches us, that the diftinction between good and bad Christians cannot be made till the end of the world, when there fhall be an unerr ing, full, and final feparation of the one from the other. Hypocrites, and falfe teachers, and all who either caufe iniquity, or do it, fhall then be gathered together and caft into hell, where they fhall be tormented with the bittereft pain, while righteous men hall be made unfpeakably happy in heaven. 40. As therefore the tares are gathered and burnt in the fire; fo fhall it be in the

end

end of this world. 41. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. 42. And shall cast them into a furnace of fire; there fhall be wailing and gnashing of teeth. 43. Then fhall the righteous fhine forth as the fun in the kingdom of their father. In this beautiful expreflion our Lord feems to have had his eye upon Dan. xii. 3. "And they that be wise fhall fhine as the brightness of the firmament, and they that turn many to righteoufnefs, as the ftars for ever and ever." The righteous in travelling to heaven, are apt frequently to fall, by reafon of the ftumbing-blocks that lie in their way, of which ftumbling-blocks, as our Lord here informs us, the perfons with whom they converfe oftentimes prove none of the least mischievous. By thefe falls they are fullied to fuch a degree, that their beauty is in a great measure obfcured. Hence they are often held in no estimation, nay, it may be, are abfolutely contemned. But when they enter the kingdom of their father, it shall fare quite otherwife with them. Being then freed from all the humbling circumftances which attend mortality, cleansed alfo from fin, and the pollutions of fin wherewith they are now disfigured, they fhall fhine like the fun in the firmament for brightnefs and beauty, and fhall find no diminution of their fplendour by age. A noble image this to reprefent the glory and happiness of righteous men with God their father. Who bath ears to hear, let him hear. This exclamation intimates, that truths of greater importance and folemnity cannot be uttered than those which respect the final mifery of the wicked, and the inconceivable happiness of the righteous, and that all who have the faculty of reafon, ought therefore to regard them with a becoming attention. See on Matt. xi. 15. $42.

Mark infinuates, that on this occafion Jefus plained to the difciples in private all his other parables likewife. iv. 34. And when they were alone, be expounded all things to the difciples.

LV. The parables of the treasure hid in a field, and of the merchant feeking precious pearls. Matt. xiii. 44,-46.

It was on this occafion alfo, that Jefus delivered the parables of the treasure hid in a field, and of the pearl of great price, fhewing the different ways by which men come to the knowledge and belief of the gofpel. Matt. xiii. 44. Again the kingdom of beaven is like unto a treasure hid in a field: one way in which the gofpel is found and embraced, may be illuftrated by a treafure hid in a field, the which when a man bath found, Le bideth, and for joy thereof goeth and felleth all that he bath, and buyeth that field, in order that with the field he may have a right to the treasure in it. This parable therefore was defigned to teach us, that fome meet with the gofpel as it were by accident, and

without

[Sect. 56. without feeking after it, agreeably to what the prophet Isaiah fays, chap. lxv. 1. "That God is found of them that feek him not." On the other hand, the parable of the merchant who enquired after goodly pearls, and found one of great value, informs us, that mens receiving the gofpel is oftentimes the effect of a diligent fearch after truth. Matt. xiii. 45. Again the kingdom of heaven is like unto a merchant mun feeking goodly pearls: another way in which the gospel is found and embraced, may be illuftrated by the behaviour of a merchant who goes in quest of beautiful pearls. 46. Who when he bad found one pearl of great price, he went and fold all that he had, and bought it: judging it to be worth a great deal more than the price fet upon it, he bought it, though, in order to purchase it, he was obliged to part with all that he had. He did this, however, with cheerfulness, because he knew it would bring him a great deal more than it had cost him. The gofpel is fitly compared to a treasure, as it enriches all who poffefs it; and to a pearl, because of its beauty and precioufnefs. Both parables represent the effect of divine truth upon those who find it, whether by accident, or upon enquiry. Being found and known, it appears exceeding valuable, and raifes in mens breafts fuch a vehemency of defire, that they willingly part with all they have for the fake of obeying its precepts, and when they have parted with all on its account, they think themselves incomparably richer than before.

§ LVI. The parables of the net caft into the fea, which gathered fifb of every kind; and of the boufeholder which brings out of his treafure things new and old. Matt. xiii. 47,-52.

THE parable of the net caft into the fea, which inclofed many fish of every kind, intimates, that by the preaching of the gospel a vifible church should be gathered on earth, confifting both of good and bad men, mingled in fuch a manner, that it would be difficult to make a proper diftinction between them, but that at the end of the world the bad fhall be separated from the good, and caft into hell, which the parable reprefents under the image of cafting them into a furnace of fire, because that was the most terrible punishment known in the eastern countries. See Dan. i, 6. Matt. xiii. 47. Again the kingdom of heaven is like unto a net that was caft into the fea and gathered of every kind: the gathering of the vifible church by the preaching of the gofpel, and the final judgment of thofe who compofe it, may be illuftratedby the cafting of a net into the fea which inclofed fishes of every kind. 48. Which when it was full they drew to fhore, and fat down and gathered the good into veffels but caft the bad away. 49. So fhall it be at the end of the world: the angels fhall come forth and fever the wicked from among the juft, 50. And shall caft them into the furnace of fire, there shall be wailing and gnash