and Luke have given our Lord's answer a seemingly different turn from what it has in Matthew. Luke's words are, viii. 10. And he said, Unto you it is given to know the mysteries of the kingdom of God; but to others in parables, that seeing they might not see, and hearing they might not understand. The difficulty however arises principally from Mark's representation, iv. 11. But unto them that are without, all these things are done in parables. 12. That seeing they may see, and not perceive, and hearing they may heir, and not understand; lest at any time they should be converted, and their sins should be forgiven them: words which at first sight seem to import, that Jesus spake to the people obscurely in parables, on purpose that they might not understand what he said, for fear they should have been converted and pardoned. Nevertheless, it is evident from Mark himself, that our Lord cannot be branded with a sentiment of this kind; for at the conclusion of the whole he says expressly, verse 33. "With many such parables spake he the word unto them as they were able to hear it." But if Jesus spake to the people in parables as they were able to hear, his answer to the disciples recorded by Mark, who makes this observation on his preaching, cannot reasonably be understood in any sense inconsistent therewith. For which reason, the gloss put upon this observation by Dr. Clarke, must fall. "Jesus (says he) chose to deliver his doctrine in such a manner, that it might be received by those who were sincerely desirous to know and obey the will of God, while the wilful and incorrigible remained deaf to all his instructions." Serm. on 2 Thess. ii. 11. Indeed, that on some occasions men are hardened, as a just punishment of their abusing the means of grace bestowed

the tyranny of their lusts, that they might become fruitful in goodness ; had he plainly declared what he insinuated in the parable of the grain of mustard, which grew so great as to shelter the fowls of heaven under its branches, that the Gentiles were to be governed by the Messiah, not as slaves but free born subjects, and to enjoy all the privileges of his kingdom, on an equal footing with the Jews; had he taught them plainly, what he insinuated obscurely by the parable of the sown seed which sprang up silently, and by the parable of the leaven hid in a quantity of meal, I mean, that the kingdom of the Messiah was neither to be erected, nor supported by the violence of war, but by the secret force of truth, whose operation, though strong, is altogether imperceptible; I say, had our Lord taught his hearers these things in plain terms, they would have rejected them, and been greatly offended, and probably have forsaken him altogether; so oprosite were the doctrines mentioned, to their favourite notions and expectations. In the mean time, if it shall be asked, why he troubled his hearers with those subjects at all, since he delivered them in such obscure terms; the answer is, it was expedient for the confirmation of the gospel, that he himself in his own life-time should give some hints of the nate thereof, and of the reception it was to meet with; because the Jews comparing the events with these parabolical predictions, would be disposed thereby to acquiesce more peaceably in the admission of the Centiles into the church, without subjecting them to the Mosaical institutions, a thing they were not brought to do but with the utmost difficulty.

bestowed on them, I do not at all deny. But though this doctrine be true, it does not seem to be contained in the passage`under consideration. The true interpretation depends on a just view of Mark's scope, which, if I mistake not, our translators have missed. For remembering that in the parallel passage, Mat. xiii. 14. the words of Isa. vi. 9, 10. are quoted, and finding some of the phrases of that prophecy in Mark, they never doubted but Isaiah was cited there likewise, and interpreted the passage accordingly. For they gave the Greek unors in Mark, the signi fication of the Hebrew 1 in the prophecy, supposing it to be the corresponding word, and by that means made Mark contradict what he himself has told us in verse 33. "With many such parables spake he the word unto them, as they were able to hear it." Nevertheless, if it shall be found, that properly speaking there is no citation here, but only an allusion to a citation which our Lord made in the beginning of his discourse, and which a precedent historian had recorded, we may allow that though in the prophecy signifies lest unwors in our Lord's answer recorded. by Mark may have a different, but equally natural signification, viz. If so be, if peradventure, agreeably to its use in other passages. That Isaiah is not cited in the branch of Christ's answer recorded by Mark, is evident, because there is not the least hint of any citation. Besides, the slightest comparison of the passages themselves will shew them to be different. In the prophecy, God orders Isaiah to declare concerning the Jews in after-times, that they should hear the Messiah preach, but not understand him; and see his miracles, but not conceive a just idea of the power by which they were performed; and to prophecy of them that they should harden their hearts, and deafen their ears, and close their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. In Matthew, our Lord assigns the completion of that prophecy, as the reason why he spake to the people by parables. They were become so stupid and wicked, that they could not endure to hear the doctrines of the gospel plainly preached to them. In Mark he added, that because this was the state of their mind, he wrapped up his doctrine in parables, with an intention that they might see as much of it as they were able to receive, but not perceive the offensive particulars which would have made them. reject both him and his doctrine; and that they might hear as much as they were able to hear, but not understand any thing to irritate them against him; and all with a design to promote their conversion and salvation. Mark iv. 11. Unto them that are withsut, all these things are done (delivered) in parables: 12. That seeing they may see, and not perceive, and hearing they may hear, and not understand, (nor) if peradventure they may be converted,

Ver. 12. If peradventure they may be converted.] This signification VOL. II.

K

verted, and their sins be forgiven them. From our Lord's using two or three of the prophet's phrases, we cannot conclude that he cited him, or even that he used those phrases in the prophet's sense of them. He had cited him in the beginning of his discourse, and therefore though he affixed a different sense to his words, he might use them by way of allusion, to insinuate that it was the wickedness of the Jews, predicted by Isaiah, which had rendered this kind of teaching the only probable method of converting them. Upon the whole, the expressions ascribed to Jesus in Mark's gospel, are by no means the same with those found in Matthew; but they contain an additional sentiment on the same subject, by way of farther illustration, It is true, Christ's teaching the people by parables placed in this light, appears to have been a favour rather than a judicial stroke, notwithstanding it appears from our Lord's own words, that it was of the latter kind. But the answer is, that this manner of teaching without doubt implied the highest blame in the Jews, whose wickedness had rendered it necessary, and conveyed an idea of punishment on the part of Christ, who for their wickedness deprived them of better means of instruction, so that it was really a punishment. At the same time it was a favour likewise, as it was a less punishment than they deserved, and a punishment to reclaim them. I acknowledge, that if our Lord had not spoken in answer to the disciples, who desired to know the reason of his conduct, what he said on this occasion might have been compared with other texts, in which, according to the genius of the Hebrew language, the words lead us to think of the intention of the agent, while in the mean time * nothing but the effect of his action is described. Nevertheless, the circumstances of the passage under consideration forbid this method of interpretation. To conclude, it must be no small recommendation of the sense offered above, that it is much more to the honour of Christ than the common interpretation. For though it cannot be pretended, that he always bestowed on every person the most efficacious means of instruction possible for the divine wisdom to contrive, because if that had been the case, none could have resisted his teaching, yet we may venture to affirm, that when he taught men, he never did it but with a view to instruct them, and to promote their salvation; so far was he from

unters has undoubtedly, Luke iii. 15. And as all the people avere in expectation, and all men mused in their hearts of John, (μNTOTI AUTO «n) whether (if) be avere the Christ or not. 2 Tim. ii. 23. In meekness instructing those that oppose themselves, (μnñors) if peradventure God will give them repent

ance.

*Nothing but the effect, &c.] Of this sort in the following passage, Matth. x. 34. Think not that I am come to send peace on earth, I am not come to send peace but a savord, 35 For I am come to set a man at variance against bis father, and the daughter against her mother, &. where without doubt the effect, not the design of Christ's coming, is expressed,

from forming his discourses darkly, on purpose to keep them in ignorance, and hinder their conversion. For it is beyond the power of the most captious disputant to deny, that the great end of all Christ's labours was the illumination, conversion, and salvation of mankind.

Thus Jesus assured his apostles, that the only reason why he taught the people by parables, was their wickedness, which had rendered them incapable of receiving his doctrine any other way. Whereas he could safely unfold it to his apostles in the plainest terms, the honesty and teachableness of their disposition fitting. them for such a favour, in which respect he told them they were peculiarly happy. And to enhance this privilege the more, he told them that many patriarchs and prophets of old, had earnestly desired to see and hear the things which they saw and heard, but were denied that favour, God having till then shewed them to his most eminent saints in shadows only, and afar off in the womb of futurity. Mat. xiii. 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 things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. The attention of the disciples being thus raised, Jesus proceeded to explain the parable. Mark iv. 13. And he said unto them, Know ye not this parable? And how then will ye know all parables? How will ye be able to understand all my other parables, many of which are more obscure than this? Mat. xiii. 18. Hear ye therefore the interpretation of the parable of the sower. Mark iv. 14. The sower soweth the word. (Luke 11. The seed is the word of God). The seed therefore signifies the doctrines of true religion, and the various kinds of ground, the various kinds of hearers. Hence Mark's words, ver. 20. O tv ynv xaλ«v omaggyres, do not signify as in our translation, "These are they which are sown on good ground," as if the seed denoted the hearers; but these are they which being sown (λαμβανεσι το σπέρμα) receive seed upon good ground; the Greek word anagτ, like the English word wown, being applied either to the ground or to the seed. The ground by the highway side, which is apt to be beaten by mens treading upon it, is an image of those who have their hearts so hardened with impiety, that though they hear the gospel preached, it makes no impression on them at all, because they either hear it inattentively, or if they attend, they quickly forget it. This insensibility and inattention, is strongly represented by the beaten ground along the highway, into which the seed never entering, it is bruised by the feet of men, or picked up of birds. Mat. xiii. 19. When any one heareth the word of the kingdom, and understandeth it not, or considereth it not, for uvivas signifies both, then cometh the wicked one, (Mark, Satan cometh immediately)

and

and catcheth arvay that (Mark, the word) which was sown in his heart: this is he which received seed by the way side. The devil is said to come and catch away the word from this sort of hearers, not because he has power to rob men of their knowledge or religious impressions by any immediate act, but because they expose themselves through carelessness to the whole force of the temptations which he lays in their way, and particularly to those which arise, whether from their commerce with men, a circumstance observed by Luke, who tells us that the seed was trodden down; or from their own headstrong lusts, which like so many hungry fowls, fly to, and quickly eat up the word out of their mind. The perturbation occasioned by the passions of this kind of hearers, and by the temptations which they are exposed to, renders them altogether inattentive in hearing; or if they attend, it hardens them against the impressions of the word, and effaces the remembrance of it in an instant, in so much, that the pernicious influence of evil passions and bad company, cannot truly be represented by any lower figure, than that the word is taken away by the devil, whose agents such persons and lusts most certainly are. The rocky ground represents those hearers, who so far receive the word into their hearts, that it springs up in good resolutions, which perhaps are accompanied with a partial reformation of some sins, and the temporary practice of some virtues. Nevertheless, they are not thoroughly affected with the word, it does not sink deep enough to remain in their minds. And therefore, when persecution arises for the sake of the gospel, and such hearers are exposed to fines, imprisonments, corporal punishments, banishments, and death; or even to any great temptation of an ordinary kind, which requires firmness to repel it, those good resolutions, which the warmth of their passions had raised so quickly in hearing, do as quickly wither, because they are not rooted in just apprehensions of the reasons that should induce men to lead such lives; just as vegetables, which, because they have not depth of soil sufficient to nourish them, are soon burnt up by the scorching heat of the mid-day sun. Matt. 20. But he that received the seed into stony places, (Mark, stony ground. Luke, They on the rock) 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; (Luke, which for a while believe;) for when tribulation or persecution ariseth because of the word, by and by he is offended, (Luke, in time of temptation fall away.) The ground full of thorns, that sprang up with the seed and choked it, represents all those who receive the word into hearts full of worldly cares, which sooner or later destroy whatever convictions or good resolutions are raised by the word. Mark iv. 18. And these are they which are sown among thorns, such as hear the word, (Luke, which when they have heard go forth.) 19. And the cares of