advise, and powerful to do miracles, and witty to convince gainsayers, and hugely instructed in the Scriptures; and gave them the spirit of government, and the spirit of prophecy.

This thing was so public, that, at the first notice of it, three thousand souls were converted on that very day, at the very time when it was done. For it was certainly a visible demonstration of an invisible power, that ignorant persons who were never taught, should, in an instant, speak all the languages of the Roman empire. And now the means were proportionable enough to the biggest end. Without learning, the apostles could not confute the learned world; but therefore God became their teacher. Without power, they could not break Satan's violence; but therefore God gave them power. Without courage, they could not contest against all the violence of the Jews and Gentiles; but therefore God was their strength, and gave them fortitude. Without great caution and providence, they could not avoid the traps of crafty persecutors; but therefore God gave them caution, and made them provident. And as Bezaleel and Aholiab received the Spirit of understanding, to enable them to work excellently in the tabernacle; so had the apostles, to make them wise for the work of a diviner tabernacle, which God pitched, not man.

Immediately upon this, the apostles, to make a fulness of demonstration, gave the Spirit to others also; and they spake with tongues and prophesied. They wrought innumerable miracles in the name of Jesus. They desired to be grinded by the teeth of lions; and beheld with joy the fires of persecution, which, like the chair of Elijah, were to bear them into the bosom of their beloved Jesus. They convinced the Jews, out of their own prophets. They prevailed not merely upon poor and humble; but all the disciples of the Baptist; Nicodemus; Joseph of Arimathea; Sergius, the president; Dionysius, an Athenian judge; these and many other converts, eminent for rank and learning, could not be such fools, as upon a matter, not certainly true, but probably false, to unravel their former principles, and to change their liberty for a prison, wealth for poverty, honour for disreputation, life for death; if by such exchange they had not been secured of truth, and holiness, and the will of God.

And now the fame and religion of Jesus were scattered, with

Y

an incredible swiftness, from one end of the earth to the other. It filled all Asia immediately. It passed presently to Europe, and to the farthest Africans. The Cross was worn upon breasts; carried on banners; and put upon crowns imperial. Who would not have confessed the divinity of Jesus, when he should see the world running to the honour of the poor Nazarene; and kings and queens kissing the feet of the poor servants of Jesus? Could a few fishermen and a publican effect all this, for the son of a poor maiden of Judea? Can we suppose all the world, or so great a part of mankind, can consent by chance, or suffer such changes for nothing, or for anything less than this?

The son of the poor maiden was the Son of God. And the fishermen spake by a Divine Spirit. And they catched the world with holiness and miracles, with wisdom and power, bigger than the strength of all the Roman legions. (BISHOP JEREMY TAYLOR.)

JESUS

Gradual efficacy of the Gospel: MATTHEW, Xiii. 33. spake another parable to them. The kingdom of heaven is like unto leaven, which a woman took and covered up [mixed] in three sata of meal, till the whole was leavened.

LEAVEN is a piece of dough; but especially that which is salted and soured for fermentation. The bread which was made of dough unsoured and unfermented, was called unleavened. A satum or seah is equivalent to one peck and one pint.

Leaven, in scripture, sometimes represents erroneous doctrines and corrupt examples: "then understood they that he bade them beware of the doctrine of the Pharisees and of the Sadducees:" Matth. xvi. 6-12. Leaven sometimes represents scandalous sinners: "Purge out the old leaven, that ye may be a new lump, as ye are unleavened:" 1 Cor. v. 6. Leaven sometimes denotes hypocrisy and corruption generally: "Let us keep the feast not with old leaven, neither with the leaven of malice and wickedness."

With regard to the present parable, the precise difference between it, and the preceding parable, is, that the former represents the extensive propagation of the Gospel from the smallest beginnings; but this, the nature of the influence of its doctrines

upon the minds of particular persons. The word of God when received into the heart by the teaching of the Holy Spirit, gradually changes the judgment, affections, conduct, and conversation. The thoughts, desires, pursuits, and discourse, become more holy and more spiritual.

From being assured that the fermentation of leaven does not, at once, communicate itself to the whole mass,-the humble Christian is much encouraged not to sink into despair, at his slow advances; but sincerely and warmly to cherish the accorded leaven, in ardent and humble hope of its beneficial consequence and ultimate result. The grace of God gives hopes even to the worst of men; and without this favour, the best of men could have no hopes at all.

A sudden and perfect change from a vicious to a virtuous state is contrary to common experience, and to the nature of habits; and therefore it is not to be supposed that a gracious and merciful God will exact it instantly from the penitent sinner. There are persons who talk much of this immediate transformation from sin to sanctity: but they confound a good resolution with a complete amendment. A good resolution may be formed. in an instant, upon some awakening call and pressing motive; but it is the following behaviour which proves the sincerity of the resolution.

But what say the Scriptures, in general, concerning amendment and improvement? They say, learn to do well. No one ever learned anything, that is worth the knowing, in an instant: it is a work of time, and a work of pains. The Scriptures say, "Grow in grace." Look round all nature, and you shall find that growing is gradual; and as it is in the natural, so is it in the spiritual growth, which, like a small grain of mustard seed, becomes a tall shrub; but days and nights must first pass over its head.

If the parable be considered in reference to the progress of Christianity, we are admonished not to become weary of being humble instruments, by personal exertion or by pecuniary aid, of diffusing the knowledge of Jesus Christ over heathen countries. For though the doctrines of the Gospel, when first proposed, seemed to be lost in that enormous mass of passions and worldly thoughts with which men's minds were filled; yet did they then most eminently exert their influence, converting men's thoughts

and desires and cares, into a conformity to truth. The moral habits of the early converts, when contrasted with their former corruptions, were considered no less a miracle, than if the ears of the deaf had been opened, or the lame had thrown away his crutch. What has been, can be. The arm of God is not shortened he will prosper the labour which tends to his glory. The leaven will work.

:

But to look abroad upon others generally, does not weaken the necessity of looking upon ourselves individually. If a little leaven leavens the whole lump; how important, in reference to the general progress of Christianity, is the conduct of each single Christian, to the edification of his neighbour and of all mankind. As the virtue of the leaven is communicated by degrees, from one particle of the meal to another; and as each portion of the mass serves, when good, to assist in the working, or when bad, to prevent its success; so may each individual amongst ourselves, if faithless, hinder the zeal of the rest; or if devout, help forward their proficiency. First we act on those more near us; on those we live with and love most intimately. Through them, we have influence on their friends; and again, through them on theirs. Our sins, then, never come single. Besides offending God, we hurt also our neighbour. We do, as far as in us lies, by every act of transgression, hinder the salvation of the who witness it. Besides sinning ourselves, we encourage them to sin. Besides perishing, we lead them to perish. (GIRDLESTONE. JORTIN.)

Parables of the hidden Treasure and precious Pearl. MATTHEW, xiii. 44-46.

THE kingdom of heaven [or the Gospel-dispensation] is like treasure [or a mine] hid in a field: which when a man has casually found, he covered up and hid: and for joy of it, he privately departs, and sells all whatsoever he hath, and buyeth that field.

The kingdom of heaven may be illustrated by the similitude of a travelling-merchant, seeking to purchase pearls: who finding one pearl of an exceeding great value, departed, and sold all whatsoever he had, and bought it.

The practice, in the East, of concealing property under ground as a means of security; and the inordinate value attached by the ancients to pearls, may be seen in Greswell's learned Dissertations, vol. ii. p. 217.

BOTH these parables suggest, in several points, the same reflections; such as the excellence of the Gospel, and the sacrifices necessary to procure it. The two parables have some differences the treasure in the field was lighted upon casually; the pearl was an object of laborious research.

In directing a more immediate attention to the parable of the treasure or mine found in a field, the following inferences are among the more obvious.

1. The salvation, provided by the Gospel, is of inestimable value. Christ is the true treasure. In him there is abundance of all that is rich and useful. In him (St. Paul assures us) are all the treasures of wisdom and knowledge; even the wisdom which is true wisdom; since the worship of the true God, and the mode of his being reconciled to us, were proofs of our spiritual ignorance, previously to the instructions of the great Teacher, Christ. One effect of a lively faith is to look upon. salvation as our only treasure; and value, beyond all the riches of the world, the grace which causes us to seek after it.

2. The world is the field, in which this treasure is hid. The reason why so many slight the Gospel, is because they look only upon the surface of the field, and see no excellency in the Christian institutes, above those of the philosophers. The Gospel is thus a hidden treasure to all such as will not study its evidences, and thereby have their eyes judicially closed from seeing the wondrous things of God's law. The blessings of the Gospel suffice to render us rich to all eternity: these are contained in the holy scriptures: yet multitudes have access to them, without being aware of the unsearchable riches they

contain.

3. The man, in the parable, found the treasure. The grace of the Gospel is a free gift which precedes all human endeavour. No merit of ours deserved it. The servants of sin and the children of wrath could expect no other wages than what sin pays to its wretched slaves, even spiritual death. "Ye are saved by grace and that not of yourselves: it is the gift of God."