conversation in heaven;" the whole soul being taken up and delighted with a most precious and delectable foretaste of "the glory to be revealed." Nor would this serene frame of mind be disturbed by the doing of those works which it is lawful on the Lord's day to perform: the ministering to the needful wants of the body (not for the gratification of the sense, but the supply of exhausted nature), would sustain the soul in her high region of contemplation; the visiting of the sick and bereaved, for the purpose of spiritual edification, would do so no less, it being a main point not to conceal the treasure, but to bring it forth, like the profitable servant, to the end that the "Master's" goods be increased and in nothing more does the believer sincerely rejoice, than in being instrumental in conveying spiritual blessings to others.

2. In the life of faith, the believer must lay his account to receive much scorn at the hands of sinners. It shall be no wonderful thing if his motives fall under suspicion, his works be upbraided, his character torn to pieces by slanderous tongues. None of Christ's disciples have ever been, or shall ever be, more rudely handled in these respects than Christ himself was. On no believer shall the tongue of the scorner ever vent a worse calumny, than that he is under the influence of Satan, and possessed with a devil. The contempt of men is hard to be borne. Every one is more or less affected by the opinion his neighbours have of him. The evil report which the true disciple has to endure, is one of the trials appointed him. It may seriously obstruct his usefulness-wound his peace-interfere with his worldly interests. Let him not be discouraged; far less, for the sake of ease, fall in, at the compromise of principle, with the world's ways. Let him not shun to lift up his testimony against its wickedness; and still more earnest let him be in lifting up his soul in supplication at the throne of grace, that the injuries he innocently sustains may be pardoned, and those who inflict them converted. He can well afford, if he but knew it, to endure such treatment, and take it all for joy. He is hedged round by the power of the Almighty. The eye of Christ is constantly upon him. And has he not within him the witness of the Holy Spirit that he is a child of God-an heir of heaven? How soon shall he be past suffering any inconvenience from worldly trials! How altered will his views of them shortly be, when, having entered upon the inheritance of the saints in light," he reviews all the paths by which his heavenly Father led him through the pilgrimage of this world !-The strength of our Saviour's love to his disciples is shown at the end of the chapter; and those who are true disciples love their Master with a strong affection, and are ready to sacrifice all things, and even life itself, rather than to betray his cause, or to shrink from acknowledging him amongst men.—ED.

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CHAPTER XIII.

3 The parable of the sower and the seed: 18 the exposition of it. 24 The parable of the tares, 31 of the mustard seed, 33 of the leaven, 44, of the hidden treasure, 45, of the peril, 47, of the drawnet cast into the sea: 53, and how Christ is contemned of his own countrymen. HE same day went Jesus out of the house, and sat by the sea-side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

THE

Ver. 1, 2. The sea-side. This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship (that is, a boat), and sat down to address them. Few spectacles could be more interesting than a vast crowd on the banks of a smooth and tranquil sea, and the Son of God addressing them on the great interests of eternity.

3 And he spake many things unto them in parables, saying, "Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them 5 Some fell upon up: stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth

d Luke viii. 5.

fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 'Who hath ears to hear, let him hear.

3-9. In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similitude taken from a natural object, to illustrate a spiritual or moral subject. The use of parables for the purposes of instruction may be stated as follows:-1. To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty of a lovely image or narrative. 2. To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses. 3. To convey some offensive truth, some pointed personal rebuke in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David (2 Sam. xii. 1-7), and many of our Saviour's parables addressed to the Jews. Our Saviour's parables are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself, his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. ¶A sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all: nor can there be a more striking illustration of preaching the Gospel, than placing the seed in the ground to spring up hereafter, and bear fruit. Sower. One who sows or scatters seed; a farmer. ¶ Some seeds fell by the way-side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth. Stony places. Where there was little earth, but where it was hard and rocky, so that the roots could not strike down into the earth for sufficient moisture to support the plant. When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them. Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Among thorns. That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away, and not destroyed. They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it. Into good ground. The fertile and rich soil. In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the Gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them. An hundredfold, &c. That is, a hundred, sixty, or thirty grains, for each one that was sowed; an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one. Whe hath ears, &c. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 "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. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, 'By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive : 15 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 heart, and should be converted, and I should heal them. 16 'But blessed are your eyes, for they see and your ears, for they hear. 17 For verily I say unto you, "That many prophets and righteous men have desired to see those

g Chap. xi. 25, xvi. 17; Mark iv. 11; 1 Cor. ii. 10; 1 John ii. 27. h Chap. xxv. 29; Mark iv. 25; Luke viii. 18, xix. 26. Isa. vi. 9; Ezek. xii. 2; Mark iv. 12; Luke viii. 10; John xii. 40; Acts xxviii. 26, 27; Rom. xi. 8; 2 Cor. iii. 14, 15. * Heb. v. 11. I Chap. xvi. 17; Luke x. 23, 24; John xx. 29. m Heb. xi. 13; 1 Pet. i. 10, 11.

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things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

10-17. Christ in these verses gives a reason why he used this manner of instruction. See also Mark iv. 10-12; Luke viii. 9, 10. ¶ The mysteries of the kingdom. These do not necessarily mean doctrines incomprehensible in themselves considered; but simply doctrines about the preaching of the Gospel, and the establishment of the new kingdom of the Messiah, which had not been understood, and which were as yet concealed from the great body of the Jews. See Rom. xvi. 25, xi. 25; Eph. iii. 3, 4, 9. Of this nature were the truths, that the Gospel was to be preached to the Gentiles-that the Jewish polity was to cease-that the Messiah was to die, &c. In these truths our Saviour instructed the disciples; for it was of great importance that they, who were to preach the Gospel after his death and resurrection, should be acquainted with "the mysteries of the kingdom." They were, however, in the meantime, concealed from the people in general, who were too gross and carnal in their perceptions to have apprehended them, even had they been presented to them. To the disciples themselves, so completely were their minds preoccupied with the notions prevalent amongst their countrymen, these truths long remained mysteries, notwith-✨ standing the pains taken by their Master to impress them upon their minds. It was not till after Christ's resurrection from the dead, and the descent of the promised Comforter, that they obtained a clear understanding of them. Whosoever hath, &c. If we use diligently the opportunities and means of grace which we possess, with a view to the glory of God and our own spiritual enlightenment, we have a good promise that we shall grow in wisdom and in the knowledge of divine things. If we neglect our opportunities, even the little we may now be possessed of shall be taken from us. As the natural consequence of our own negligence, we shall become more and more ignorant-spiritual darkness shall thicken around our souls-our hearts grow harder and harder. The Jews had many opportunities of learning the truth, and some light still lingered among them; but they were gross and sensual, they did not improve their opportunities, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was, that it should be greatly increased. Because they seeing, see not. They saw the natural meaning of the story. They understood the parable literally-yet they did not understand its spiritual signification. And in them is fulfilled, &c. The words of the prophet were descriptive of the Jews in his days: they were also prophetic of the spiritual state of the Jews in the time of our Saviour. Waxed gross. Literally, has become fat. It is commonly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means, that the people were so sensual and corrupt, that they did not see or understand the pure, spiritual principles of the Gospel. Lest they should see, &c. Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the Gospel is, that their heart was not right with God. They would not attend to the things that concerned their peace. ¶ I should heal them. Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing.¶Blessed are your eyes, &c. That is, You are happy that you are permitted to see truth which they will not see. You are permitted to understand the spiritual meaning of the parables, and, in some degree, the plan of salvation. ¶ Many prophets and righteous men, &c. They wished to see the times of the Messiah. They looked to it as a time when the hopes of the world would be fulfilled, and the just be happy. See John viii. 56. See also 1 Pet. i. 10-12; Heb. xi. 13. "Abraham rejoiced to see my day, and he saw it, and was glad." So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes, and the end of the prophecies. Rev. xix. 10. The object always dearest to the hearts of all righteous men is, to witness the coming and advancement of the kingdom of Christ.

18 "Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received 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 P 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 "he is offended. 22 'He also that received seed "among the n Mark iv. 14; Luké víši. 11. o Chap. iv. 23. p Isa. lviii. 2; Ezek. xxxiii. 31, 32; John v. 35. g Chap. xi. 6; 2 Tim. i. 15. Chap. xix. 28; Mark x. 23; Luke xviii. 24; 1 Tim. vi. 9; 2 Tim. iv. 16. s Jér. iv. 3r

thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 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 hundredfold, some sixty, some thirty.

18-23. See also Mark iv. 13-20; Luke viii. 11-15. Hear ye therefore the parable of the sower. That is, Hear the explanation, or spiritual meaning, of the narrative given before. Mark adds (iv. 13), "Know ye not this parable? And how, then, shall ye know all parables?" By which it seems that he regarded this as one of the simplest and plainest of them, and gave an explanation of it that they might understand the general principles of interpreting them. When any one heareth, &c. The seed represents the Word of God, communicated in any manner to the minds of men-by the Scriptures, by preaching, by acts of Providence, or by the direct influence of the Holy Spirit. Then cometh the wicked one. That is, Satan (Mark iv. 15), or the devil (Luke viii. 12), -the one eminently wicked, the accuser, the tempter. He is represented by the fowls that came and picked up the seed by the way-side. The Gospel is preached to men hardened in sin. It makes no impression-it lies like seed in the hard path; it is easily taken away, and never suffered to take root. ¶In stony places. Jesus explains this as denoting those who hear the Gospel, who are caught with it, as something new or pleasing, who profess themselves greatly delighted with it, and who are full of zeal for it. Yet they have no root in themselves; they are not true Christians; their hearts are not changed; they have not seen their guilt and danger, and the true excellency of Christ; they are not really attached to the Gospel; and when they are tried, and persecution comes, they fall-as the rootless grain withers before the scorching rays of the noonday sun. Anon. Quickly, or readily. They do not look at it coolly, and as matter of principle. ¶ Is offended. That is, stumbles and falls. Persecution and trial are placed in his path, and he falls as he would over a stumbling-block. has not strength of principle enough-not confidence in God to carry him through them. thorns. These represent cares, anxieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives us. They take the time and attention. They do not leave opportunity to think and examine the state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth; and to this there is no end—but death. In doing it, there is every temptation to be dishonest, to cheat, to take advantage of others, to oppress others, and to wring their hard earnings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the Word is choked, and every good feeling destroyed, by this "execrable love of gold." See 1 Tim. vi. 7-11. How many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills with care, deceives the soul, and finally leaves it naked, and guilty, and lost! Into good ground. Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow. In a rich and mellow soil-in a heart that submits itself to the full influence of truth, unchecked by cares and anxieties-under the showers and summer suns of divine grace, with the heart spread open, like a broad luxuriant field, to the rays of the morning, and to evening dews-the Gospel takes deep root, and grows; it has full room, and then and there only shows what it is.

He

The

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. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the

reapers, Gather ye together first the tares, and bind them in bundles to burn them but 'gather the wheat into my barn.

t Chap. iii. 12.

24-30. The kingdom of heaven is likened, &c. That is, the Gospel resembles. The kingdom of heaven means, here, the effect of the Gospel by its being preached. The meaning of this parable is plain. The field represents the world in which the Gospel is preached; the good seed, the truths preached by Christ and his apostles. ¶ While men slept, his enemy came, &c. That is, in the night, when it could be done without being seen, an enemy came and scattered bad seed on the new ploughed field, perhaps before the good seed had been harrowed in. Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of the people are open to receive it, by false but plausible teachers, he takes care to inculcate false sentiments. Often it is one of his arts, in a revival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians, who are deceived. They are awakened convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of Scripture is brought to them, saying that their sins are forgiven; or they dream that their sins are pardoned ;-and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these things may exist, and still there be no true love of God or Christ; and no real hatred of sin, and change of heart. An enemy may do it to deceive them, and to bring dishonour on religion. Sowed tares. By tares is probably meant a degenerate kind of wheat, or the darnal grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat; but it either produces no grain, or that of a very inferior and hurtful kind. It was extremely difficult to separate it from the genuine wheat, on account of its similarity while growing. Thus it aptly represented hypocrites in the Church. Strongly resembling Christians in their experience, and, in some respects, their lives, it is impossible to distinguish them from genuine Christians; nor can they be separated until it is done by the great Searcher of hearts at the day of judgment. An enemy-the devilhath done it and no where has he shown profounder cunning, or done more to vitiate the purity of the Gospel. ¶ And went his way. There is something very expressive in this. He knew the soil; he knew how the seed would take root and grow. He had only to sow the seed, and let it alone. So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but little culture. Grace needs constant attendance and care. Error, and sin, and hypocrisy, are the native products of the human heart; and, when left alone, start up with deadly luxuriance. Then appeared the tares also. That is, then was first discovered the tares. They had grown with the wheat, but so much like it as not to be noticed till the wheat began to ripen. So, true piety and false hopes are not known by professions,-by blades, and leaves, and flowers-but by the fruit. ¶ Ye root up also the wheat. They so much resembled the true wheat, that even then it would be difficult to separate them. By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury. Let both grow together. They would not spoil the true wheat; and in time of harvest it would be easy to separate them. Our Saviour teaches us here,1. That hypocrites and deceived persons must be expected in the Church. 2. That this is the work of the enemy of man. They are not the work of Christianity, any more than traitors are of patriotism, or counterfeiters are of the proper effect of legislating about money. They belong to the world; and hypocrisy is only one form of sin. The Christian religion never made a hypocrite; nor is there a hypocrite on the face of the earth whose principles and practice it does not condemn. 3. That all hopes of removing them entirely would be vain. 4. That an attempt to remove them altogether would injure real Christianity, by causing excitements, discord, and hard feelings even among Christians. 5. That he will himself separate them at the proper time. There is no doubt that it is the duty of the Church to attempt to keep itself pure, and to cut off gross and manifest offenders. 1 Cor. v. 4, 5. The parable points to those who may be suspected of hypocrisy, but against whom it cannot be proved-to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them.

31 Another parable put he forth unto them, saying, "The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is

ulsa. ii. 2. 3; Mic. iv. 1; Mark iv. 30; Luke xiii. 18,19.