sible, however, that his instructions could have no salutary effect unless duly received, he earnestly exhorted the multitude who attended his ministry to take heed How they heard. And to assist them in this great duty, he lays open, in the parable before us, the principles, motives and conduct of the various sorts of persons who hear the gospel.

Our Saviour was constant and unwearied in the discharge of the duties of his prophetic character. On the morning of the day this parable was delivered, he had reproved the scribes and pharisees for their hypocrisy, warning them of the tremendous consequences it would draw after it. And having retired for a while to a house for some refreshment, he went down to the sea of Galilee; and there entering into a ship sat on the side of it, and from thence discoursed to a great multitude gathered together on the shore to hear him. They were plain country-people, and so it is probable well acquainted with husbandry. He therefore talks to them in their own language, presenting them with divine truth in a form easy to be understood, and adapted to please.

But here a difficulty occurs which will require a little consideration. The disciples, when our Lord had finished his discourse, ask him why he spake to the people in parables. He replies*, quoting a passage from Isaiaht, Because seeing, they see not; and hearing, they hear not, neither do + Chapter vi. 9.

* Verse 13.

they understand. From whence it should seem, that our Lord himself considered the form of speech he had used as obscure, and that he adopted it in displeasure at their unreasonable stupidity and unbelief. And how is this to be reconciled with our idea of the parable, as easy to be understood and adapted to please? I answer. This mode of instruction is certainly natural and proper. We often introduce similies into our discourse, to explain and illustrate what could not otherwise be so clearly comprehended. But then if a parabolical relation be given, without any intimation of the matter to which it is to be applied, it must be uninteresting, and the intention of the speaker remain obscure. Now it is admitted, our Lord did not in so many words declare what was the point he had in view. Yet, had his hearers been attentive and made a proper use of their reason, they could not have been at a loss to apprehend in general his meaning. It was not probable that one who claimed the character of a prophet, and had wrought so many miracles before their eyes, should have nothing further in view than to amuse them with a tale of what often happens to husbandmen in sowing their ground. On the contrary, it was reasonable for them to conclude from his discourse previous to this, from the woes he had denounced upon their leaders for their inattention and unbelief, and from what he added at the close of the parable, Who hath ears to hear, let him hear; I say it was most reasonable for them

to conclude from hence, that he meant to hold up to their view moral and divine truth. Which be

ing the case, how natural for them to suppose, that by the sowers sowing seed was meant our Saviour's instructing men in the great concerns of religion, and by the effect of the seeds being sown the various influence of his instructions upon their minds! It is also further to be observed, that our Lord's putting the question to his disciples, Know ye not this parable? plainly intimates that whatever obscurity there was in the parable, it was possible for them to understand the general meaning of it and therefore, if it had not been for the depravity of these people's hearts, it would have been possible for them also to understand it. although a further explanation of it was necessary, his forbearing to give it was but a just expression of his displeasure at their treatment of the plain truths, he had delivered to them on the morning of that day: and so they were naturally led to read their crime in their punishment. Upon the whole, therefore, it must be acknowledged, the general intent of the parable being apprehended, that the method our Saviour took to lay open the characters of his hearers was most fit, natural, and easy.

But

Here it will be proper to enquire more particularly into the grounds and reasons of this mode of instruction, that we may be enabled to account for our Saviour's frequent use of parables, that we may be assisted in the interpreting them, and that

we may be guarded against the wanton abuse of allegory, too common among some people in dis-courses on religious subjects.

The word Parable, as appears from its derivation, signifies a similitude or comparison. It is sometimes applied to an apologue or fable, that is, a story contrived to teach some moral truth: and sometimes it is put for a proverb, which is a parabolical representation comprized in a short sentence. This mode of instruction is familiar and pleasant. Sensible objects may very properly be considered as images of spiritual and invisible things; and by this use of them we are assisted in our conceptions and reasonings about matters, of which we should otherwise have scarce any idea at all. By substituting one person in the room of another, or by relating a story apposite to our purpose, we are enabled to place certain characters and actions in a striking point of light, and to treat them with a freedom which in a plain direct address would scarcely be reconcilable, with prudence and delicacy. The advantages accruing from this mode of instruction, wisely managed, are so considerable that it has obtained by universal consent in all ages. It was used by the ancient prophets, the eastern sages, and the Jewish doctors. And it is obvious that our Saviour had various inducements to this practice. Beside the consideration that it added beauty and vigour to his discourses, and rendered them more agreeable to a people accustomed to this manner of speaking, it

enabled him to throw a veil over some things which it was not fit to declare in express terms. Many events were to take place which, in the ordinary course of things, would have been obstructed had our Lord openly and plainly foretold them; such as his being put to death by the Jews, the destruction of their polity and worship, and the spread of the gospel among the Gentiles. And then as to the peculiar doctrines of Christianity, the full explanation of them being reserved for wise purposes to the preaching of the apostles, this parabolical mode of instruction was the fittest to convey that degree of light concerning them, which was judged most proper during the term of our Saviour's own personal ministry. Hence he tells his disciples a little before his last sufferings, These things have I spoken unto you in proverbs (or parables): the time cometh when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. From what has been said then we clearly see why our Saviour so generally taught the people in parables.

Now as the parables were intended for our instruction, as well as theirs, to whom they were first delivered, it is of importance that we as well as they rightly understand them. To this end give me leave to lay down two or three rules to assist us in the interpretation of them.

1. The first and principal one I shall mention is, the carefully attending to the occasion of them.

* John xvi. 25.