warts: and forthwith they sprung up, because they had no empress of earth. e and wisrn the sun was up, they were scorched: and because Derry Fuad no root, they withered away. And some fell among thorns; and the thorns sprung up d moked them: Sut other fell into good ground, and brought forth fruit, sa hundred-fold, some sixty-fold, some thirty-fold. 9. Who hath ears to hear, let him hear. 20 And the disciples came, and said unto him, Why speakest thou unto them in parables ? 1. He answered and said unto thern, Because it is given you to know the mysteries of the kingdom of heaven, hot to them it is not given. 1. For whosoever hath, to him shall be given, and he shall bare more abundance: but whosoever hath not, from him and be taken away even that he hath. . Therefore speak I to them in parables: because they see12 Chapter 11. 15. Mark 4. 9-c Chapter 11. 25. & 16. 17. Nart Cariachians 2. 10. 1 John 2. 27. Ch. 21. 9. Mark 4. 25. Luke and a third part parable." The Jewish books every where abound with these figures, the nation inclining by a kind of naral genons to this kind of rhetoric. Their very religion my't be called parabolical, folded up within the coverings of ceremonies; and their oratory in their sermons was like tit. But is it not indeed a wonder that they who were so machgiven to, and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremomes and should not have brought out the parabolical and percaal sense of them ? Our Saviour, who always spoke with the common people, uses the same kind of speech, and very often, the same preface which they used, To what is it ldrned See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands, without being as shingly improved. In this respect also, Surely never mas spake like this man. Under the parable of the sower, our Lord intimates, 1. That of all the multitudes then at tending his ministry, few would bring forth fruit to perfection. And. 2. That this would be a general case in preaching the Gospel among men. The hard beaten path 4. Some seeds fell by the way-side] & Stany places) Where there was a thin surface of earth, and a rock at the bottom. 1 Amang thorns] Where the earth was ploughed up, but the brambles and weeds had not been cleared away. & Good ground Where the earth was deep, the field well pisughed, and the brambles and weeds all removed. See more on verse 18, &c. and see on Luke viii. 15. Whe hath ears to hear, &c.] Let every person who feels the necessity of being instructed in the things which concern ha souf's welfare, pay attention to what is spoken, and he mall become wise unto salvation. and its explanation. ing, see not; and hearing, they hear not, neither do they un derstand. 14 And in them is fulfilled the prophecy of Esaias, which dull of hearing, and their eyes they have closed; lest at any for they hear. 17 For verily I say unto you, h That many prophets an 18 Hear ye therefore the parable of the sower. had and lost? The five preceding lines tell you. Et divina Opici rodebant carmina mures. sideboard; a small jug or tankard, the image of a centaur, He had one small bed, siz little pitchers, the ornament of a and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost: probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them, to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luke viii. 18. count, viz. to lead them into a proper knowledge of God, I 13. Therefore speak I to them in parables] On this actual truths, that they may be allured to inquire, and to find speak to them in parables, natural representations of spiriing the miracles which I have wrought, they see not, i. e. the out the spirit, which is hidden under the letter: because seeend for which I have wrought them: and hearing my doedo they understand, ουδε συνιούσι, they do not lay their hearts trines, they hear not, so as to profit by what is spoken; neither to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatiwas spoken ? Could the God of truth and sincerity act thus? he had designed to act otherwise, he might have saved his cally to them, on purpose that they might not understand what time and labour, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance. il B is given unto you to know the mysteries, &c.] By mysteries, here, we may understand not only things concern- If ing the scheme of salvation, which had not yet been revealed: inut also the prophetic declarations concerning the future made of the Christian church, expressed in the ensuing parahies. It is not given to them to know the purport and design of these things they are groof heart, earthly and sensual, md do not improve the light they have received; but to you it is grizen, because I have appointed you not only to be the when soll transmit these things to posterity. rat preachers of my Gospel to sinners, but also the persons mysteries The knowledge of these in the first instance, can be gren only to a few; but when these faithfully write and passion what they have heard and seen, unto the world, then Be science of salvation is revealed and addressed to all. Fra ver. 17. we learn, they prophets and righteous men had desired to see and hear these things, but had not thet privilege to them it was not given; not because God designed to exclude them from salvation, but because He who all things, knew, either that they were not proper per mr that that was not the proper time: fulfilled in the Jews 14. In them is fulfilled) Αναπληρούται, Is AGAIN fulfilled: overlooked. The evangelist means, that as these words were this proper meaning of the Greek word has been generally are now again fulfilled in these their posterity, who exactly again fulfilled in us, if we take not warning by the things copy their fathers' example. These awful words may be in the time of the prophet Isaiah, so they which these disobedient people have suffered. his miracles ye shall fully see, and his doctrines ye shall distinctly hear, but God will not force you to receive the salva By hearing ye shall hear] Jesus Christ shall be sent to you, the PERBOSS by schom, and the choice of the TIME in which for the choice of Their eyes they have closed] Totally and obstinately resisted it is the truth of God, and shut their eyes against the light. proper to reveal divine things, muste ever rest with the af wise God. Whoever hath, tohim shall be given] This is an allusion common custom in all countries: he who possesses much, Wasserer hath not, from his shall be taken away even srich, to such a person, presents are ordinarily given. he bath. That is, the poor man: he that has little may asily made a prey of, and so lose his little. This is a mper sense of the word έχειν, in sacred and profane writers. in Cor. xi. 22 τους μη έχοντας, those who have not, means the poon: and Aristophanes uses τους έχοντας, those crampies in Kypke on Luke viii. 18. There is one example Nm habuit, Codrus: quis enim negat ? et tamen illud Tis true poor Codrus NOTHING had to boast, And yet poor Codrus ALL that NOTHING lost. "-Dryden. 7* Lest-they should see, &c.] Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet God has given you; and you receive an increase of heavenly died in the faith of the promised Messiah: the fulness of the the preaching of the Gospel of Christ. And understandeth it not] Μη συνιέντος, perhaps more properly, regardeth it not, does not lay his heart to it. The wicked one] Ο πονηρος, from πονος, labour, toil, he who distresses and torments the soul. Mark, chap. iv. 15. calls him ὁ Σατανας, the adversary or opposer, because he resists 65 derstandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which rereived seed by the way-side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by bhe is offended. 22 He also that received seed d among the thorns, is he that heareth the word; and the care of this world, and the deceit fulness of riches choke the word, and he becometh unfruitful. a 18a. 58. 2. Ezek. 33. 31, 32. John 5.35.-b Ch. 11. 6. 2 Tim. 1. 15. c Ch. 19. 24. Mark 10. 23. Luke 18.24. 1 Tim. 6. 9. 2 Tim. 4. 10. men in all their purposes of amendment, and to the uunost of his power opposes, in order to frustrate the influences of divine grace upon the heart. In the parallel place in Luke chap. viii. 12. he is called ὁ διαβολος, the devil, from διαβαλλειν, to shoot, or dart through. In allusion to this meaning of the name, St. Paul, Ephes. vi. 16. speaks of the fiery DARTS of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show, that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul. Catcheth away] Makes the utmost haste to pick up the good seed, lest it should take root in the heart. A careless inattentive hearer is compared to the way-side --his heart is an open road, where evil affections, and foolish and hurtful desires continually pass and repass, without either notice or restraint. "A heart where Satan has," (as one terms it) "ingress, egress, regress, and progress: in a word, the devil's thoroughfare." 20. But he that receives the seed into stony places-is he] That is, is a fit emblem of that man, who hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy-is glad to hear what God has done to make man happy. 21. Yet hath he not root in himself] His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When per secution, &c. ariseth, which he did not expect, he is soon stumbled-seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that This salvation is the only remedy for his soul-thus he has no motive in his heart, strong enough to counteract the outward scandal of the cross-so he endureth only for the time in which there is no difficulty to encounter, no cross to bear. 22. He also that received seed among the thorns] In land ploughed, but not properly cleared and weeded. Is he-represents that person who heareth the word, but the cares, rather the anxiety, η μεριμνα, the whole system of anxious carking cares. Lexicographers derive the word μεριμνa, from μερίζειν τον νουν, dividing, or distracting the mind. Thus a poet, Tot me impediunt curæ, quæ meum animum divorsὶ trahunt. "So many cares hinder me, which draw my mind different ways." Terence. The deceitfulness of riches] Which promise peace and pleasure, but can never give them. Choke the word] Or, together choke the word, συμπνίγει, meaning, either that these grow up together, with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek in their place, what he shall eat, drink, and wherewithall he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good-a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be vlucked up by the roots and burned. The Persic translator renders it مل كلمه را خبه كلl asle kalme-ra khubè kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, &c. choked it in the root, before even the blade could show itself. 23. Good ground] That which had depth of mould, was well ploughed, and well weeded. Is he that heareth] Who diligently attends the ministry of the word. And understandeth it] Lays the subject to heart, deeply weighing its nature, design, and importance. Which also beareth fruit] His fruitfulness being an almost necessary consequence of his thus laying the divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of wisdom, cannot understand what makes for his peace: and he who does not understand what the Gospel requires him to be and to perform, cannot bring forth fruit; and he who is not fruitful, very fruitful, cannot be a disciple of Christ: see John xv. 8. and he who is not Christ's disciple, cannot enter mto the kingdom of God. From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful-all hear, understand, and bring forth fruit, but not in the same degrees-occasioned, party, by their situation and circumstances not allowing them wheat and the tares. 23 But he that received seed into the good ground, is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundred-fold, some sixty, some thirty. 24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. d. Jer.4.3.-e Gen. 25. 12. John 15. 4, 5, 8. Gal. 5. 22.-f Mark 4.96.-g Dea. 22. 9. Isa. 56, 9, 10. Wisd. 2. 24. 1 Tim. 4. 2. such extensive opportunities of receiving and doing good; and partly, by lack of mental capacity for every mind is not equally improvable. Let it be further observed, that the unfruitfulness of the different lands was not owing to bad seed, or an unskilful sower-the same sower sows the same seed in all, and with the same gracious design-but it is unfruitful in many, because they are careless, inattentive, and worldly. minded. But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good 1 None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it; who gave him his Holy Spirit for this very purpose: and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear, let hiri hear; and may the Lord save the reader from an impenitent and unfruitful heart! 24. The kingdom of heaven] God's method of managing the affairs of the world, and the concerns of his church. Is likened unto a man which sowed good seed in his field] In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ, are his field or farm; among whom God sows nothing but the pure unadulterated word of his truth. 25. But while men slept] When the professors were lukewarm, and the pastors indolent; his enemy came and sowed tares, degenerate, or bastard wheat. The righteous and the wicked are often mingled in the visible church. Every Christian society, how pure soever its principles may be, has its bastard wheat-those who bear a resemblance to the good, but whose hearts are not right with God. He who sows this bastard wheat among God's people, is here styled God's enemy, and he may be considered also as a sower of them, who permits them to be sown and to spring up through his negligence. Wo to the indolent pastors, who permit the souls under their care to be corrupted by error or sin! The word ζιζάνια, zizania, which is here translated tares, should rather be translated bastard, or degenerate wheat. The word is certainly not pure Greek; nor can it be traced to any respectable Greek origin: but it may be found in the Γεωπονικά, or Greek writers, De Re Rustica: see the edition by Niclas, Vol. I. lib. ii. cap. 43. where το ζιζανιον is said to be the same which the Greeks call aîpa, darnel. And Florentinus the writer, says, Το ζιζανιον, το λεγομενον αιρα φθείρει τον σιτον αρτοις δε μίγνυμένη, σκοτοι τους εσθίοντας. "Zizanion, which is called aira, (darnel,) injures the wheat; and, mixed in the bread, occasions dimness of sight to those who eat of it." The author might have added vertigo, or giddiness of the head also, which is a constant effect produced by eating this noxious grain. Sotion, one of these writers, says, that Zizania plucked up from the roots, when it has gained a considerable degree of maturity, and planted round the stem of a fruit-bearing tree, assists in perfecting the fruir, and prevents windfalls." Ibid. Vol. III. lib. x. cap. 87. This is certainly not the vegetable to which our Lord refers. It is a Chaldee word, and its meaning must be sought in the rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word זונים zunim, or זונין unin, is used for bastard or degenerate wheat: that which was wholly a right seed in the beginning, but afterward became degenerate the ear not being so large, nor the grains in such quantity as formerly, nor the corn so good in quality. In Psal. cxliv. 13. the words מזן אל זן mizan al zan, are translated, all manner of store; but they properly signify, from species to species: might not the Chaldee word unin, and the Greek word ζιζανια, zizania, come from the Psalmist's זין zanzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat, among good seed wheat? The Persic translator renders it تلخ دانه telkh daneh, bitter grain, but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole passage. Christ seems to refer first to the origin of evil-God sowed good seed in his field; made man in his own image and likeness:-but the enemy, the devil, (ver. 39.) corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people; God had sowed them at first, wholly a right seed, but now they were become utterly degenerate, and about to be pluckea up and destroyed by the Roman armies, which were the angels or messengers of God's justice, whom he had commissioned to sweep these rebellions people from the face of the land. Thirdly, he seems to refer also to the state in which the world So we servarets of the householder came and said unto etben hath it tares1 Howard unto them. An enemy hath done this. The ser en he said, Nay; lest while ye gather up the tares, ye rst so also the wheat with them. Let both grow together until the harvest; and in the time 1. say to the reapers, Gather ye together first the bars and Lind them in bundles to burn them: but gather sewest mocy barn. 2 Anther parable put he forth unto them, saying. The a of beaven is like to a grain of mustard-seed, which anbok and sowed in his field: 2ch indeed is the least of all seeds: but when it is gran, it is the greatest among herbs, and becometh a tree, -buke 54. 1 Pet 1.23- Ch.3.12-4 Isa. 2.2.3. Mic. 4. 1. 19 Lokef The word in the Greek is a measure peris and a half, wanting a little more than a pint. N she be found, when he comes to judge it. The righteous and the wicked shall be permitted to grow together, till God ours to make a full and final separation. 5. When the blade was sprung up then appeared the Satan has a shoot of iniquity for every shoot of grace, and when God revives His work, Satan revives his ale No marvel, therefore, if we find scandals arising sud draly se discredit a work of grace, where God has begun to pour out his Spirit. So the servants-said unto him, Sir, didst not thou A faithful and vigilant minister of Christ fails not to ver the evil, to latnent it, and to address himself to God prayer, in order to find out the cause of it, and to receive fnm proper information how to behave on this occasion. An enemy hath done this.] It is the interest of Satan introduce hypocrites and wicked persons into religious Beties, in order to discredit the work of God, and to favour wa designs. Wat thou then that we go and gather them up?] A zeal wash is rash and precipitate, is as much to be feared as the tal lack of strict discipline. Est he said, Nay.] God judges quite otherwise than men of this mixture of good and evil in the world: he knows the end which he intends to produce from it; and how far has patience towards the wicked should extend, in order to Brennversion, or the further sanctification of the righteous. Mea aften persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of berrors and wicked men," said a pious papist, "not regulated by these words of our blessed Saviour, allows no time for the one to grow strong in goodness, or to the other to for sage their evil courses. They are of a spirit very opposite to a, who care not if they root up the wheat, provided they can zeal which leads persons to Though every minister of leaven, &c. so that the birds of the air come and lodge in the branches thereof. 33 Another parable spake he unto thera: The kingdom of heaven is like unto leaven, which a woman took, and hid in threef measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will ut. ter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude away, and went into th house and his disciples came unto him, saying, Declare unt us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of 3.3. Col. 1.96-k Chap. 24. 14. & 28. 19. Mark 16. 5, 20. Luke 24. 47. Romans Mark 4. 33, 34.-h Psalm 75. 2.-i Romans 16. 25, 26. 1 Corinthians 2.7. Eph. 10. 18. Col. 1. 6. warmer, raise the same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon, which carried a blade full four fingers breadth: and that the millet and sesamum grew to an incredible size. I have myself seen a field of common cabbages in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 480. 13. north, was fifteen feet high, the stem of which is yet remaining, (September, 1798.) These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates. 33. The kingdom of heaven is like unto leaven] On the nature and effects of leaven, see the note on Exod. xii. 8. As the property of leaven is to change or assimilate to its own nature, the meal or dough with which it is mixed: so the into its own likeness: and God intends that this principle property of the grace of Christ is to change the whole soul should continue in the soul till all is leavened, till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness. 34. All these things spake Jesus in parables] Christ de. scends from divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but through the medium which is peculiar to heaven, clothing those ideas which anof earthly things. If God should speak to us in that language gelic minds form, how little should we comprehend of the things thus described? How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable. False doc- 35. By the prophet) As the quotation taken from Psal. bar rather up the tares." The re on this parable at &c. representation This parable is spel in of the progress of the the growth of grace in the soul. Tas grace which leads the soul to the fulness of glory, may begin and often does, in a single good desire-a wish to espehen or a desire to enjoy God Comedere Which indeed is the least of all seeds] That is, of all seeds which produce plants, whose stems and branches, arling to the saying of the botanists, are apt δενόριζειν, recrescere, to grow into a ligneous or woody substance. Beremeth a tree) That is, it is not only the largest of plants hecta are produced from such small seeds, but partakes, in hstance, the close woody texture, especially in warm mases, where we are informed lit grows to an almost incrediThe Jerusalem Talmud, tract Peah. fol. 20. says, Ixxviii. 2. which is attributed to Asaph, he must be the pro- ror, made a real one. Jerome supposes that 36. Jesus-went into the house; and his disciples came] Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God, are not likely to un derstand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered and brings forth much fruit. Declare unto us (φρασον, explain,) to us the parable of the tares of the field.] To what has already been spoken on this parable, the following general exposition may be deemed a necessary appendage: 1. What is the cause of EVIL in the world ? 1. We must allow, that God, who is infinite in holiness, purity, and goodThere was a stock of mustard in Sichin, from which sprang ness, could not have done it. Nothing can produce what is not tree boughs; one of which being broken off, served to in itself. This is a maxim which every man subscribes to; rover the tent of a potter, and produced three cabes of mus- God then could not have produced sin, forasmuch as his naRabbi Simeon ben Chalapha said, A stalk of ture is infinite goodness and holiness. He made man at first mustard seed was in my field, into which I was wont to in his own image, a transcript of his own purity: and since bas men are wont to climb into a fig-tree." See LightBad Schoettgen. This may appear to be extravagant; and its probable, that in the case of the three cabes of seed, there considerable exaggeration: but if it had not been finer this plant to grow to a very large size, such relations these would not have appeared even in the Talmud; and parable of our Lord suficiently attests the fact. Some is beang more luxuriant than others, and the climate much sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out: and to make and keep man holy. 2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us hereAn enemy hath done it, and this enemy is the devil, verse 39. 1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honour, riches, &c one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all d things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: f there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. a Gen. 3. 13. Jn. 8. 44. Acts 13. 10. 1 Jn. 3. 8-b Joel 3. 13. Rev. 14. 15.-c Ch. 19 17. 2 Pet. 2. 1, 2-d Or. scandals. e Ch. 3.12. Rev. 19. 20. & 2), 10.-f Ch.8.12. V.50. 2. A vigilant enemy. While men sleep, he watches, ver. 25. 3. A hidden or secret enemy. After having sown his seed, he disappears, ver. 25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, &c. II. Why was evil permitted to enter into the world? 1. There are doubtless sufficient reasons in the Divine Mind for its permission; which connected with his infinite essence, and ex eternity, are not only unfathomable by us, extending to but also, from their nature, incommunicable to men. 2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, &c. All of which endear the Deity to men, and perfect the felicity of those who are saved. III. But why does he suffer this mixture of the good and bad seed now ? 1. Because of the necessary dependance of one part of the creation on the other. Were the wicked all rooted np, society must fail-the earth be nearly desolated-noxious things greatly multiplied and the small remnant of the god ly, not being able to stand against the onsets of wild beasts, &c. must soon be extirpated, and then adieu to the economy of grace. 2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends. 3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honour which now it justly claims. 4. Were not this evil tolerated, how could the wicked be converted? the bastard wheat, by being transplanted to a better soil, may become good wheat; so sin ners may be engrafted in Christ, and become sons of God through faith in his name; for the long-suffering of God leads multitudes to repentance. IV. Observe the end of the present state of things: 1. The wicked shall be punished, and the righteous rewarded. The wicked are termed bastard wheat-the children of the wicked one, ver. 38. the very seed of the serpent. Observe the place in which the wicked shall be punished, a NACE. The instrument of this punishment, FIRE. This FURNACE. is an allusion to a punishment inflicted only on those supposed to be the very worst of criminals. See Dan. iii. 6. They were cast into a burning fiery furnace. The effect of it, DESPAIR; weeping, wailing, and gnashing of teeth, ver. 42. 2. Observe the character and state of the righteous. 1. They are the children of the kingdom, a seed of God's sowing, ver. 38. 2. As to their persons, they shall be like the sun. 3. The place of their felicity shall be the kingdom of heaven: and, 4. The object of it, God in the relation of FATHER, ver. 33. This is a reference to Dan. xii. 2, 3. Some learned men are of opinion, that the whole of this parable refers to the Jewish state and people and that the words συντέλεια του αιώνος, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places, there can be no doubt; and this may be their primary meaning here: but there are other matters in the parable which agree far better with the consummation of all things, than with the end of the Jewish dispensation and polity. See on Mark iv. 29. 44. The kingdom of heaven is like unto treasure hid in a field] θησαυρω κεκρυμμένω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out, could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just; "There is no sense in he purchase of a field for a pot of money, which he might ave carried away with him very readily, and as honestly too, as by overreaching the owner by an unjust purchase." parable of the tares, &c. 44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and i selleth all that he hath, and buy eth that field. 45 Again, the kingdom of heaven is like unto a merchant man seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, and cast the bad away. g Daniel 12. 3. Wisd. 3. 7. 1 Cor. 15. 42, 43, 58-h Ver. 9.-1 Phil. 3. 7, 8-k Isa. 55. 1. Rev. 3. 18.-1 Prov. 2. 4. & 3. 14, 15. & 8.16, 19.-m Ch. 22. 10. ven, -the salvation provided by the Gospel is like a treasure -something of inestimable worth-hidden in a field; it is a rich mine, the veins of which run in all directions in the Sacred Scriptures; therefore the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found-when a sinner is convinced that the promise of life eternal is to him; he kept secret-pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof-finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he hadrenounces his sins, abandons his evil companions, and relinquishes all hope of salvation, through his own righteousness; and purchased that field-not merely bought the book for the sake of the salvation it described, but by the blood of the covenant, buys gold tried in the fire, white raiment, &c.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God, 1. As our only treasure, and value it above all the riches in the world. 2. Search for it in the Scriptures, till we fully understand its worth and excellence 3. Deeply ponder it in the secret of our souls. 4. Part with all we have in order to get it. 5. Place our whole joy and felicity in it; and, 6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Saviour Jesus Christ. "Jo 45. A merchant man, seeking goodly pearls] A story very like this is found in the Talmudical Tract Shabbath: seph who sanctified the Sabbath, had a very rich neighbour; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship: but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!" From some tradition of this kind our Lord might have borrowed the simile in this parable. The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: eternal salvation from sin and its consequences, is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain, and the most excellent, of all treasures, yet seek worldly possessions in preference to it! Alas for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy. 47. Is like unto a net] A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum, a sweep-net, Quod in aquam jacitur ad pisces comprehenden. dos; imprimis, cujus usus est extrahendis iis à fundo. MARTINIUS. Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom. As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and when it is brought to the shore, those which are proper for use are preserved, and those which are not, are either destroyed or thrown back into the water. By the net, may be understood the preaching of the Gospel He hideth-i. e. he kept secret, told the discovery to no per- tors' opinion:-and kept secret or concealed, will apply better to the subject of his discovery, till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself. Our Lord's meaning seems to be this: The kingdom of hea By drawing to shore, may be represented the consumma be made between those who served God, and those who ser- They say unto him, Yea, Lord. Then sand he unto them, Therefore every scribe which is bracted unto the kingdom of heaven, is like unto a man alouseholder, which bringeth forth out of his treasure new and old And it came to pass, that when Jesus had finished these partes he departed thence, 34 And when he was come into his own country, he taught Cant. 7. Ch. 2. 23. Mark 6. 1. Luke 4. 16, 23.6. Le John 62 few casting the former into hell, and bringing the latter Instal of τα καλα, the good, the Cod. Bezæ, and five copies ofeld antetieronimian, or Itala version, read τα καλλιστα, the wat, the very best-every reader would naturally hope Uus is not the true reading, or that it is not to be under Stone terally, as it seems to intimate that only the very best sait last be saved. It is probable that this parable also refaits primary meaning, to the Jewish state, and that when Carst should come to judge and destroy them by the Roman wet, De genuine followers of Christ only should escape, and the rest be overwhelmed with the general destruction. Bee chep. xxiv. ver. 30, &c. 12 5. I to the furnace of fire] See the note on chap. viii. 5. Hare ye understood all these things?] Divine truths et not be Lightly passed over. Our Lord's question here, s them to be matters of the utmost weight and importantes and that they should be considered again and again, LE they be thoroughly understond. Every erribe) Minister of Christ-who is instructed tangof God: in the kingdom of heaven-in the mysteries of the be thiazs new and old-alewish phrase for great plenty. ara degree of knowledge is not sufficient for a preacher by his countrymen. them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and this brethren James, and Joses, and Simon, and Judas 1 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there, because of their unbelief. f Chap. 12. 46.-g Mark 15.40.-h Chap. 11. 6. Mark 6.3, 4.-i Luke 4. 24. Jona 4. 44.-k Mark 6. 5, 6. It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach, which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh. It seems odd that this should be doubted; but through an unaccountable prejudice, papists and Protestants are determined to maintain, as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See ch. i. ver. 25. 57. And they were offended in him) They took offence at him, εσκανδαλίζοντο εν αυτώ, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miraof their destruction. cles, ver. 54. So their pride and their envy were the causes A prophet is not without honour] This seems to have been Gee of Christ-out of his treasury-his granary, or store- a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretence why they rejected him; and yet, God manifestvant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone; as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land, than in my own country, among my own relatives; because, knowing the obscuri. ty of my birth, they can scarcely suppose that I have these things from heaven. Gospel The Sacred Writings should be his treasure, ed in the flesh, humbling himself to the condition of a ser and he should properly understand them. His knowledge not consist in being furnished with a great variety of heann learning, (though of this he should acquire as much can) but his knowledge consists in being well instructthe things concerning the kingdom of heaven, and the femfacting men thither. Again, it is not enough for a have these advantages in possession: he must bring theforth, and distribute them abroad. A good pastor will Ike a miser, keep these things to himself to please his fines: nor like a merchant, tratfic with them, to enrich him. but like a bountiful father or householder, distribute liberal though judicious hand, for the comfort tewith a and sport of the whole heavenly family. Tent but through the medium of the Neve, nor can the sinner, as through the medium of the Old. The law school-master to lead men to Christ-by it is the know is of sin, and without the there can he no convictionre it ends, the Gospel besins, as by the Gospel alone tiva from sin. See the whole of the comment on the Pentateuch. is And when he was come into his own country] Probably 58. And he did not many mighty works there, because of their unbelief.] Δυναμεις, miracles. So the word is used, ch. vii. 22. xi. 20. Acts xix. 11. 1 Cor. xii. 28. Gal. iii. 5. Heb. ii. 4. The Septuagint translates נפלאות אל niphlethel, the miraculous works of God, by δυναμιν κύρια. Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty A DISSERTATION ON THE NATURE AND USE OF PARABOLICAL As parables occupy so distinguished a place in the Old and of heaven, the state of separate spirits, the punishment of the portant information relative to the nature of God, the economy wicked, the beatification of the godly, and the doctrines of sal vation, is conveyed to mankind in parables, it becomes amat ter of the utmost importance, fully to understand their nature dir's thirtiethiyear, though it appears he had a lodging er's house, at Copernce mere astonishady it appears hence, that our blessed Ledved in obscurity all the time above specified; for his appear not to have heard his doctrines, nor seen rach until now. It is a melancholy truth, that those ald know Christ besst, are often the most ignorant of If the doctrines of his word, and the operations of Is mat this the carpenter's son 3] Seven copies of the old ve, Is not this the son of JOSEPH the carpenter? But sly aur Lord, during the thirty years of his abode at Forth wrought at the same trade with Joseph: and per this is what is intended, Luke Il. 51. He went down the (his parents) to Nazareth, and was SUBJECT unto An honest trade is no discredit to any man. He who stime in idleness, is fit for any business in which chooses to employ him. L Esat his mother--Mary, and his brethren, James, &c.] This which comes either from παρα, near, and βαλλω, I cast, or The word parable we have from the Greek Παραβολη, to come diferent things to gether, or near to each other, that by a close inspection of both, the relations and likenesses may be the more accurately der to which, the things be compared are placed or put to ascertained. Parable and proverb are called in Hebrew משל mashal from mashal, to governor rule, either because the pa rabolic and proverbial mode of instruction was of general use, and had a sort of universal precedency, which we know was the case among the Hebrews: or, because a parable or proverb was the chief or principal illustrative point in the discourse. Hence we may discover the proper meaning of a proverb-it is a word or saying, forming a maxim for the government and regulation of a man's conduct in domestic, civil, religious, or political life. Parable has been generally defined, "A comparison or st militude, in which one thing is compared with another, espo cially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on the attentive mind." This definition is pretty correct, especially in reference to the parables of our blessed Lord. Or parable may be more generally defined, "A repre |