*-. J - m.. muf ■^^Mt^^Pt PERKINS LIBRARY Duke University Kare l5ooks Rec'd. /fS/ (|^^ NOTES i^^"-^^ 'ON THE PARABLES OF THE NEW TESTAMENT. BY HOSEA BALLOU, Pastor •£ the Universalist Church and Society in Portsmouth, N. M. Author of " Treatiie oh Atonement,'^ « Candid Rev'itv)" \lfc. ^ifc. SECOND EDITION, SCRIPTURALLY ILLUSTRATED, ARGUMENT ATIVELY DEFENDED. BY THE AUTHOR. " I xvill open my mouth in Farahlet. J tuill utter thingt -which have been keft secret from the foundation of the lUorW* ST. MATTHEW. " But ivithout a ParaVe spake he not unto them.** ST, MARK. " To understand a proverb and the interpretation ; the tuords of the wist, and their dark sayings." SOLOMON. PORTSMOUTH, 27. H. PRINTED AT THE GAZETTE OFFICE. AND FOR SALE, WHOLESALE AND RETAIL, AT C. PElRCE's BOOKSTORE, Daniel ftrcet. 1812. Neiu-HanipJJyire D'l/lricl^ to wit i n^^''"^'^ Xy^ -^ reincinbered,tl)3J on this eleventh cl; i3 in tb.t tuirty fitt!! ycir of ihe Indtpendence of V. jtl=c Uuited States of America. 'J he Rev, Hosea Ballou, I- >^ of Poftfmr.uth, in faid Diflri(5l, hath dfipofited in this ' ^— ^ Oilice, the title of & Book whereof he clrfim* as author in f5't words fij'Iowin^ — to wit : ''I>otcs on the Parables of t!ie New Tcftamcnt, by Hofea Ballou, «' PAi'tor o' tie Univerfsiifl: Crtirch ?nd S^icicty in Pcrtfmouth, *' N. H- Stcond cdit::n Scripiurally Iliufirated, and Argumtnta- "tiveij DcfcBded, by the Author. «' ! will open my mouth in parables, T wilJ otter things which «*!:ave btcn kepi lecret from the foundation of the world.'', St. Matthew.'* . " 5ut v-i'J-iOut a parable fp^ke he not unto them." St. Mark." •« To itf.deiftand a prorerb and the interpretation; the words *'cf LiiE wife aad thei." d.irk fayings." Solomsn *' IN conformity to the Aa of the Congrefs of the United States. en- (i.led " An 2'5 for the cticouia^cmeiit of learning, by fcruring cr^p- ic& of MapJ, Cha-ts, and otiicr Bock-s, to the authors and proprie- Ivrs therein mentioned ; and aifo ^n adl fu[^p'cmcntary to an a(Sl for ths cnouragcmcnt of leurniDg by fcruring copies of Maps, Char;s, and other Bj'ok:, to tiic authors and proprietors therein jr.en'.iorcdp and cxtendiRg the bene^t thereof to the arts of def'gn- \-\-? cnaravingand etfhiug hiftorical and other prints," R. CU TTS SHANNON, CUrk of /aid Dljiria. A triUe C»'"' o!^ Record, Atteft R CUTTS SHANNON, CM. ' University IA*«^ /^^/^ "^ PREFACE ^^*3;2,.^9 TO THE SECOND EMTION. Xf \ \ - URGZD by the Um't motives which invited the author to write and publifii thtfe Ncics on the Parablet^ und having witn^/Ted the liberality with which his labors have, in this, as well as other inftances, been patronized by a generous public, together with the ardent rcqaefts of many of his religious friends, he feels hlmfclf obligated to publifti a fecond edition of the work, enlarged witU fcriptural illuftri- lions and an argumentative defence. Notwithftan^iag the great difference between ihefc Notes and the comnson opinions cf divines, and notwithftanding nearly feven years have pafTed ^v^c^ they were publifnsd, giving ^e author opportunity to re-examine aad further compare the work with the icriptures at larcje, no material alteration is conceived to be nccsflary. The illuftration and defence now added to the original work, in the humble oplDicn of many ferious lovers of the truth, will not only refleft further light on the parables, but will, in fome meafure, affiil thefe whofe minds are darkened by the common notions and traditional opinrons on the parables, to fee that fuch opinions are entirely difTcrent from the true intent of thofe fcriptures. As it is evident that many doubts refpst^ing the Savioui's gracs, and many fears of endlefs vengeance have been predi- cated on a falfe explanation of fo valuable a part of the New- Teftament, as the parables which were fpoken by Chriftv the author conceives that whatever may tend to remove thofe doubts, and to diffipate thofe fears, muft be well pleafing to his divine Mafter, as well as beneficial to the heirs of falvaticn. With a full psrfuafion of mind that the Lord will blels thefe inconfiderable labors to the promotion of the knowledge of his grace among his ranfomed children, the work is dedi- cated to that caufe, and to the patronage c£ the lovers of truth, by the 302727 AUTHOR. AN EPISTLE TO THE READER. ChRIS'TIAN READERy TO mention all the motives which induced mc to publiCh the following Notes, would extend tliis epii^le beyond its proper limits ; yet, it may be falisfaclory to liccc foaie of the moft important. It has appeared to me for fome time, that fomething of this nature was as much needed, among chrlftian pcopb, as any thing that could be offered from the icriptures ; and that on account of the very different manner in which public teachers have treated the Pirables of the new teftameiit, and the difagrecable conftquences arifing therefrom. Perhaps it may be faid, without encroaching on the feel- ings of the reader, that moft of the ideas imbibed by people, in general, in divinity,- are received from the pulpit. And while one congregation is attending to explanai'ons cf the Parabks in one way, another is entertained with different ideas on the fame paflages. When thofs ideas are received, they form quite i diiT^rence in the opinions of chriflians ; this diffimilarity of fentiraent engenders twice as rr.uch dif- affc(5lion in the heart, where nothing contrary to charity ought to be found ; this diiaffe(5tion is like a hot bed to ili« feeds of contention, and roots of bitteinefs. And although I do not expeft fo favorable a confcquence to refult from my little Pair^phlet, as a general agreement a- mong chriilians, in rsipetfl to the Parables ; yet, I enrertaia an humble hoj>e, that it ir.ay make, at Jeaft, an appri/xifDa- tion towards fo favoriible an obj»dt]i fire." ^ We then obferve, that the fire, into which the *^J trees are call, when hewn down, is the fame with which he baptizes ; and that is what always ac- companies the lioly Ghofl. Be, who has happily experienced the work of grace in taking him from the wild olive tree and ^raftins: him into Chrift, knows v/ellthat the Lord contended wdth him by fire. ILLUSTRATION. As it is a thing well known that the foregoing parable has generally been applied, by chriflian commentators, very -differently from the appf tion, made by thefc notes, it is thought expe I'S Notes on the Parables. to enlarge this edition by c-andidly con fideringfu it- able evidences by which the fubjed may be the more eafily judged of. The fame reaibn which renders an illuftration of this particular fubjecl neceifary, requires an illuftra- tion alfo of notes on other parables, which I pro- pofe the execution of, in as plain, impartial and Icriptural a manner as God, by his grace, may affift me to do. In my labors on this very important fubjecl, I tliink it advifable to ftate the common ufe which has been made of the text, in as plain and concife a manner as is convenient ; feek for the relation between the common explanation and the text with the context ; confider fuitable arguments to fhow the impropriety of the common application., and alfo tlpiow the confiftency of the notes with the text, context and the general tenor of the gofc pel. The doiflrine of a future and eternal ftate of tinmerciful puniihment, having obtained almoft uni- verfal aftent in the chriftian church for many cen- turies, many of the parables fpoken by our Saviour, as well as many other paflkges of fcripture, have been generally ufed to prove and enforce that fen^ timent, among w^hich this parable fpoken by the forerunner of Chrift is found. I faid a future and eternal ftate o{ unmerciful pun^ iftiment; for furely that puniihment which is never to end, cannot be faid to be adminiftered in mercf^ even by thofe who think they can fee fuch puniih- ment to be confiftent with divine Juftice. Agreeably to this doctrine, it has been generally fuppofed, that the true meaning of the above text that by trees is meant righteous and wicked men, hat every tree which bringeth not forth good Nofes on the Parables. 13 fruit, fignifierh every wicked man who bringcth not forth the fruits of righteoufnefs. Hewing thofe trees down and cailing them into the fire, fignifieth the cutting off of the wicked from all their enjoyments, and cafting them into the be- forementioned flate of future, eternal, unmerciful punifliment. Let us now look for the relation between the above explanation, and the text with the context. Why are the trees which bring not forth good fruit, hewn down and caft into the fire ? Aniwer, bccaufe they did not Lang forth good fruit, but evil fruit. This is the natural fenfe of the text. What is the evil fruit produced by thofe trees which are to be caft into the fire ? Anfwer, fin. To this anfwer none will objc6l. Now look care- fully. Will the cutting oflF of the ^cked from ail poflible comforts, and configning them to future, eternal, unmerciful punifhment, caufe them to ceafe bringing forth evil fruit, and to bring forth good fruit ? Anfwer, no, for that punilhment which weans the creature from fin, and inclines him to righteoufnefs, is by no means unmerciful, nor can it be endlefs. And furcly it does not re- quire a very critical inveftigation to fhow the im- propriety of hewing down and burning trees, be- caufe they bring forth evil fruit, if this hewing them down and burning them, will in no degree prevent their bringing forth this evil fruit. In the 8th verfe, John required of thofe whom he calls a generation of vipers, to bring forth fruits meet for repentance ; but in the 10th verfe, he intimates that they mufi: be hewn down and caft into the fire j and in the 1 1 th verfe, he informs them what he meant by their being caft into the fire. 1 indeed baptize you with water \xnto re- B 14 Notes on the Parables, pentance, but he that cometh after me is mightief. than I, whof^ fhoe I am not worthy to bear ; he fliall baptize you with the Holy Ghoft and with FIRE. We now fee that if Chrift's baptizing that generation of vipers with the Holy Ghoft and with fire, mean their being caft into future, eternal, unmerciful punifhment, then the common appli- cation of this parable is correct ; if not, then it is cafy to fee that all mankind ftanding in the fame character, in which the unregenerate fcribes and pharifees flood, they muft be cut off from the olive tree which is wild by nature and be grafted into the good olive tree, which is Chrift, in order to bring forth the fruits of rlghteoufnefs required, that Chrifl may be manifefted as the Lord our righ^ ieoufnefs, w^nd that the Saviour's baptizing with the Holy Ghoft and with fire, effects this necefTary Vv^ork of regeneration, will not be doubted. It is hardly neccfiary that I here fay any thing on the fubjecb of the conhllency of my explanation of the above parable, with the general tenor of the gof- pel, as nothing can be more evident. If the gof- pel were a fchenie of endlefs condemnation, fin and rnifery, I grant the explanation which 1 have given of this fcripture would by no means accord with th-e general tenor of the gofpel j but if the gofpel be a fcheme of falvation from fin and death, then thefe notes appear to agree with it. PARABLE II. •* Whefe fan is in his hand, and he will thoroughly purg ehis floor, and gather his wheat into the garner : but he will burn cp the chaff with unq-aeochable fire." Mat. iii. 12. THE main central idea contained in this verfe, and that which we underftand thereby, is eafy and familiar to our fenies, and fignifies a change from JSotes en the Parables, 1 5 a ftate of nature. While v/heat is growing in the field, it is encompaffed with chaff ; this is its na- tural ftate, which fhews the natural ftale of man in which he is encompalTed with the imperfections of Adam the firft, who was made fubjecl to vani- ty. When the wheat isbrouo:hc into tlie floor, it is for the purpofe of taking its fubdance from its ftate of nature, tliat it may be the better prepared for acceptable ufe \ by which we are taught that circumftance into which God will bring the crea- ture. For, as I have before reprefented the crea- ture by the tree cut off from its root, io novv' wc lee him reprefented by wheat rept down, or cut off from the ftock on which it grew in the h^di^ and lying on the floor. Here paufe, and open your bible to Micah iv. 11, i«, 13, and learn the intention of the Lord in bringing the^enemies of Zion into his floor as flieavcs. The dau Hiter of Zion o is commanded to arife and threili ; for v/hich pur- pofe, God promifes to make her horn iron and her houghs brafs, that thereby many people miglit be beaten to pieces^ but their gain was to be confecratcd unto the Lord^ and x\iz\x fubjlanc^ unto the Lordoi the whole earth : So as wheat is x\\t fubjiance of the grov/th, it is to be gathered into the garner of Chrift, which is the church, or covenant repre- fented by Sarah, or Jerufalem wliich is above, which is the mother of us all. " But he fliall burn up the chaff with unquenchable Are.'' We cannot conceive of more than one ur.qiisnehahle fire, and that one is God, as it is written, our God is aeon- fuming fire ; it cannot be fuppofed that this fire is quenebable^ neither can we with propriety lup- pofe another unquenchable fire, as that would be fup- pofing another nature equal to God h'mifslf. Ihis fire is often alluded to in fcripture, but 1 6 Nates on the Parables, Ifaiah xxxili. 14. is fufficient with the oth^r hints already given : there the queilion is alked^ " Who among us Avail dwell with devouring fire? Who among us ftiall dwell with everlajilng bnrnings /*'* And in the 15th verfe the queftion is anfwered ; " He that walketh righteouily," &c. By which we learn, that unholinefs cannot abide this fire^ Bor the wicked in the character of frnfulnefs, but purity and holinefs. ; and men^ in that chara^^er, may dwell even on high, and their place of defence be the munition of rocks, to whom bread fhall be given, and waters be fare. ILLUSTRATION. The common ufe which has been made of this parable, is the fame which has bcea made of the former; and it is evident that they were both fpoken on one fubjeft, and that their meaning is fimilar. By wheat, in this text, commentators in general underftand righteous men, and by chaff, wicked men ; by gathering the wheat into, the garner, is meant the receiving of the righteous into heaven and eternal happlnefs, and by burning up the chaff with unquenchable 5re, is meant the future eter- nal, unmerciful punifliment into which the wicked will be caft. As this ufe of the text is as difhonorable to the Saviour, and as tormenting to man as any ufe that could poflibly be made of the text, the reader will not be furprifed if there fliould appear to be no relation between the text, with the context, and the common ufe which divines have made of it. What do our divines mean by the righteous ? Anfwer, thofe who have been regenerated and born again. What were they before I Anfwer, children of wrath even as others. If an uncoQ- Notes on the Parables* 1 7 verted man be chaff, and this fame man by con- verlion become wheat, then cbqff"is converted into ivbeat. Why then does the text fay that the v/heat is to be gathered into the garner, b\it the chaff burned up with unquenchable fire ? Would a grower of wheat burn his chaff, if he could con- vert it into wheat, efpecialiy if he could procure no wheat but by the converfion of chaff ? Again, what analogy can any body fee between the ideas of the Imrningup of cbiiffyTixid the future ctcrna],un- merciful punilliment of wicked men ? The burning up of chaff' furely means a total deftruclion of chaff. Who would pretend that chaff cou^d be burnt up in a fire, and ftill remain chaff as before ? -As it is cafy for the reader to fee the impropriety of con- verting chaff into v/hcat, or of burning up the chaff in unquenchable fire, and having the ch.uT ftill remain chaff in the fire eternally, fo it is equal- ly eafy to fee the total want of any relation be- tween the text and the ufe which divines have made of it. In the notes on this parable the reader may fee their analoiiv v;ith the text, the context, and the general tenor of the gx^fpel. Man is reprefented in tv/o characTters in the fcriptures, as may be fecn in St. Paul's iff epiflle to the Corinthians, xv. z;5, 46, 47, 48, 49. " i\nd fo it is w-ritten, the firll man Adam was made a living foul, the lafl Adam was made a quickening fpirit. Howbeit that was not firft which is fpiritual, but that vvliich is natu- ral ; and afterward that v» hich is fpiritual. T]ie firft man is of the earth, earthy ; the fecond m.an is the Lord from heaven. And as is tlie earthy, fuch are they alfo that are earthy ; and as is the heavenly, fuch are they alfo that are heavenly. And as we have borne the image of the earthy, B 2 ^^' Kotes on the Parables. we iTiall alfo bear the in .age of tlie heavenly/' A?i wheat is encompalTed with chail' while growing ia the field, fa are mankind eHConipAiled with the im- perfections of the firfl man, Adam ; and as the wheat is feparated from the chaii', fo the gofpel difpenfation is defigned to feparate mankind from all the imperfeclions of this natural ftate, and per-- fect the whole in Chrill:, the fecond man, who is the Lord from heaven. It may be well for the reader to open his bible a>nd read the context, and obferve that^r^ is fpo- ken of in verfes lo, ii, 12. In the loth vcrfe John fays that every tree which- bringeth not forth good fruit, is hewn down and caft iato the^r^ ; in the 1 ith verfe he tells the Pharifees that Chrifl iliould baptize them with the Holy Ghoft and with fire ; and in the 12th he fays that Chrift will burn up the chaff with unquenchable^;-^. From thefe paiTagcs it is evident that xYiQ/ire into which the trees were to be caft, theyfr^ with which the Sa^ viour baptizes, and the Jire whi<:h burns up the chaff, are the fame fre. And as this is the fire which accompanies the Holy Ghaft, in its quick- ening and life giving operations, it is perfeflly con- fiftent with the text and context to fuppofe that this unquenchable Jire is the Jire of divine love, which is God himfelf, for God is love. Many waters cannct quench love, neither can the fleods drown it. This eternal, ujiquenchable fire of di- vine love is the great love which St. Paul fpeaks of to the Ephefians chap. ii. 4, &c. " But God who Is rich in mercy, for his great love wherewith he loved us, even when we were dead in fins, hath quickened us together wuth Ghrift." Rom. v. 8. '• But God commendeth his love toward us, in that while we were jet fioners,. Chrift died for us/' Ndiies on the Parables, rg Thefe fcriptures fhow us as plainly as can be ex- prefTed, that God loves his offspring, man, while he is a finner, even while he is dead in iins. Where then can be the propriety of explaining the above parable, or any other, to prove and en- force the idea that God will punifh eternally and unmercifully, thefe hLs offispring, whom ke loves with an unqnenchablc love ? It is hoped that none into whofe hands thefe notes may fall, are fo blinded by the unwarrantable prejudices of education, as-not to lee that to ex- plain this and other parables to mean the final re- conciliation, purification, and complete fanclifica- tion of llnners, is more confident with the general tenor of the gofpel than the contrary idea. I faid above, that the idea generally entertained of this parable, v/as the mofi: diflionorable to the Saviour, aad tormenting to man, of any to which, the text could be applied, and 1 am fatisfied that the llatement is correct, and that no perfon will undertake to controvert it in any way by which they can conveniently be anfwcred. To fuppofe that he who was feat of God, for the exprefs pur- pofe of faving finners, to which end all power la heaven and on earth, are committed to him, wilt; exercife that very power to make thofe whom he came to fave, endlelsly miferable, is as diflionorablcL an idea as can be entertained of Chri:9:, and furely no idea can be more tormenting to mankind. How widely difierenc fuch a« opinion is from the teftimony of the angel to the fhepherds. " Fear not, for behold I bring you good tidings of great joy, which fliall be to all people. For unto you is born this day, in the city of David, a Saviouc,, wlxidi is Cliriii the Lord.'' 20 Notes on the Parables, While the falfe doclrine which this and many other fcriptures have been forced to fupport, have been urged with a zeal which becomes a better caufe, to the forrow, mourning, grief and defpon- dency of thoufands, the true docliine taught by them is calculated to fill the rational mind M^ith tlie mod: exalted ideas of the fcheme of falvation, the peace of God, which furpafles all the enjoy- ments of an earthly nature, thofe joys unfpeakable which are full of giory, and that love and charity towards our fellow men, which are the bond of perfednefs. PARABLE III. " Yc are the fait of the eaith : but if the fak have loft its favor, vpherewith (hall it be faUed ? it is thenceforth good for no- thing, but to be caft out, and to be trodden under foot of men." Mat. v. 13. AS Will be fhown in notes on another parable in this chapter, Chrifi: reprefented the operation of the Holy Spirit by fire,under the iimilitude of fait. So in this Parable he fpeaks of his drfciples as an* fwering the fame purpofe to the earth, by which we underfland mankind at large, as the fire or di- vine fait did to them. 2d. He Ihows how unprofitable they would be in their holy callings Ihould they depart from the fpirit of that hx<^ by which he would baptize them, by the worthlefliiefs of fait when it had loft its favor. 3d. That inflead of their having power over their adverfaries, and wifdom to iilence gainfayers; they would themfelves be overcome by them, is meant by fait being caft out, and trodden under foot of men. I^oies on the Parables: 3i ILLUSTRATION'. Agreeably with the above notes, we may con- £dcr, I ft. The important characler of the true niiniflers of the gofpel. 2d. Their liability to lofe that influence among, men which renders them profitable in the miniftry. 3d. The difrefpecl with which a miniftry is juftly treated, which is deftitute of the favor of the word ef fah^ation. As it is the nature of fait to fave, prcferve, and feafon, fo is the true and faithful miniftry of the gofpel efficacious to fave men from f^n, to prefervr them in uncorruptible purity, and to bring them into that proper temperament of mind by whick they are acceptable facrifices unto God through Jefus Chrift. The ufe of fait is feen in the direftions gi^cn concerning ficrifices in Lev. ii, 13. " And every oblation of thy meat-offering thou ilialt feafon with fait y neither ftialt thou fuffer the fait of the cov- enant of thy God to be lacking from thy meat- offering : v/ith all thine offerings thou fhalt offer ft It." This fait is the divine power of the cove- nant of God to fave from iin, and reconcile theiin- ner to God, as may be feen by Rom. xv. 16. " that I fhouid be the miniftcr of Jefus Chrift to the Gentiles, miniftering the gofpel of God, that the offering up of the Gentiles might be acceptable,. hcing/andi/ud by the Holy Ghcfir The Holy Ghoft IS therefore the fait of the everlafting covenant or- dered and in all things fure. 2d. A departure from- the {impllcity of the gof^ pel of God, difallowing the power of the fait of the covenant to fanctify and feafon the facriiice, fetting up creeds, modes and forms as neceilary unto falvation, leading profelytes to depend on a 122 Notes on the Parables. righteoufnefs of their own for acceptance wit& God, is undoubtedly meant by the minifters of the word loiing their favor, and becoming good for nothing. Such has been the melancholy fall- ing away of the chriftian miniftry, and fuch, for a long time, has been the unprolitablenefs of their labors. There is no room for mif-judging in this cafe, for the multitudes who have been profelyted by them, have difcovered as much unholinefs as the old gentiles did before the gofpel was preached by the apoflles. This is witnefled by the cruel perfecutions at the head of which has ever been found a carnal rninifiry, impofing creeds and carnal ordinances on men, of their ov»^n invention. And the great want of charity and brotherly kindneft among tlie diS'erent orders of the clergy of this country, too plainly fbows their want of that fait of the covenant (.f God ; whiJe the ill will and injurious bigotry of profeiTors in general too plain- ly difcover that they imitate their leaders. 1 hcfe obfervations are not deiigned to reprefent that there are no inftances, even in all deno^iina- tions, of faithful evangelical minifters of the word, but it is very evident that this clafs is by far the minority. In departing fixm the power of the gofpel cov- evant, the chriftian clergy have a6ted the part which the prophet Ezekiel accufes the fhepherds of Ifraei of acting. See xxxiv. 4. " The difeafed have ye not ilrengthened, neither have ye healed that which was fick, neither have ye bound up that which %vas broken, neither have ye brought again that which v/as driven away, neither have ye fought that which was loft ; but with force and With cruelty have ye ruled them.'V With unrea- fonable, unfcriptural, and cruel dodrines and eccle- l^otcs on the Parables. 23 fiaftical difciplines, have the fheep of Chrifl been driven from the fold, and fcattered on barren mountains.' Therefore, " thus faith the Lord God, behold, I am againft the (hepherds ; and I will re- quire my flock at their hands, and caufe them to ceafe from feediiig the flock ; neither fliall the lliepherds feed themfelves any more ; for 1 will deliver my flock from their mouth, that they may not be meat for them.'* No doubt the jewifh doctors fuppofed that by compaiung fea and land to make a profelytc to their traditions^ by which they made void the law, they obtained a facrifice well pleaflng to God, though they judged and condemned their neighbors without mercy. But they little thought while they were doing this, they were the children of hell, and that their prof- dyte would be ftill more fo» On their feail days could they rejoice and ofler ofierings to God in gratitude for their fuccefles, but oh the reproof! See Amos v. 21, 2fi, 23, "I hate,.J defpife your feaft days, and will not fniell in your folemn afiemblies. Though ye offer me burnt offerings and your miCat offerings, I will not accept them ; neither will I regard the peace offer- ings of your fat beaffs. Take thou away from me the noife of thy fongs ; for I will not hear the melody of thy viols." How much like thofe Jew- ifli doctors, chriftian doctors are doing and have done, and how flmilar to the rejection of thofe, the rejection of thefe has been and will be, is not very difficult to fee. Societies are now foimed, at the expenfe of which fea and land is compafled to profelyte micn to thofe fentiments and cuftoms which have kept the chriftian church in a perpetual ftrife and debate, perfccution and blood, ever fince they were invented. 24 ^^^^^ on the Parables* But 3d. God will recompenie tliis folly on th-ofe who praclife it, for they now appear like fait which has ioft its favor, which is henceforth good for nothing but to be cad our. and to be trodden un- der foot of men. The Lord will furely deliver his people from fuch iQiepherds, and make them who have difhonorcd him, to be lightly eiteemed^ PARABLE IV. <* Ye «rclhe light of the world. A cicy that is fct on an hill cannot be hid. Neither do men light a candle, and put it iitder a biwhe!, but on a candleftick ; and it giveth h'ght un- to all that arc in the houfc." Mat. v. 14, 15. IT muii firft be remembered that Chrill him- felf is the true light whicli lighteth every man who Cometh into the world, fee St. John i. 9 ; but when Chrift had communicated the light of him- felf to his difciples, they, acting in that light, and walking by it, would be to others as Chrift had been to them ; fee St. John xvii. 8. " For I have given unto them the words which thou gaveft mc; and they have received them." Verfe 18, " As thou haft fent me into the world, e^yenfo have I al- fo fent the7n into the 'world.'* The apoflles were ap- pointed to mayiifeji the gofpel to all nations, and whatfoever maketh manifefl is light ; therefore, Chrift declared his difciples to be the light of the world. " A city fet on an hill cannot be hid," The order, regularity and harmony, which ought to be obferved among the difciples of Chrift, arc fignified by a city. And that they ought carefully io exhibit all the virtues and graces of the gofpel as confpicuoully as poiBblc, is meant by a city be- ing fet on an hill fo that it could not be hid. *' Neither do men light a candle and put it ynd^r I^oies on the Parables, 25 a bufhel \ but on a candkftick, and it giveth light unto all that are in the houfe." riie dilciples be- ing lit by that true light which will finally light every man that conicth into the world, is meant by candles being lit, and that Chriil had lit them for the purpofe of their giving light to others, and that they ought not to fecrete that light from the world, is fignilied by a candle when lit being placed on a candleflick to give light to all. Let all profeflbrs of chriilianity, and efpecially thofe who are called to the glorious work of the miniilry, remember well the application of the parable, " Let your light fo fliine before men, that they beholding your good works r;iay glorify 3'our father which is in heaven." ILLUSTRATION. I ft. We may notice Chrift as the true light. 2d. The minifters of his word partaking of and r^fleding his light to the world ; and 3d. The impropriety of kiding or keeping this light in obfcurity* As the natural fun is the light, glory and beauty of the natural world, fo Chriil: is the light, glory and beauty of the moral world. He is called the fun of riglitcoufnefs, in Mai. iv. 2. " But unto you that fear ray name, lliall the fun of rigliteoufnefs arife with healing' in his wings." When Simeon of Jerufalem, who waited for the confolation of Ifrael, to whom it was revealed, by the Holy Ghoft, that he fhould not fee death before he had feen the Lord's Chrift, was blelTed with that vifion, and held the child in his arm^, he bleiled God, faying, " Lord, now letteft thou thy fervant depart in peace, according to thy word ; for mine eyes have feen thy falvation, which thou haft prepared C 4 0.6 Noies on the Parables* before the face of all people ; a light to lighten the gentiles^ and the glory of thy psople IfraeV St. John calls Chrift " the true lights which lighteth every man that cometh into the world." Jefus calls him- felf the lights in the xiith of John, 35, '7^6. " Then Jefus faid unto them, yet a little while is the light with you : . walk while ye have the light, leafl darknefs come upon you : for he that walketh in darknefs knoweth not whither he goeth. While ye have light believe in the light. ^ that ye may be the children of //^/j/." Chap, viii, verfe 12, he calls himfelf the light of the world, " Then fpake Jefus again unto them, faying, / am the light of the ivorld ; he that foUoweth me Ihall not walk in darknefs, but fhall have the light of life." Chrift is called the light of the gofpel covenant, or new Jerufalem, which St. Paul calls Jerufalem that is above. See Ifaiah Ix. 1. '* Arife, Ihine ; ior thy light is come, and the glory of the Lord is rifen upon thee.*' Kev. xxi. 22, 23. " And I law no temple therein ; for the Lord God almighty and the Lamb are the temple of it. And the city had no need of the fun, neither of the moon, to fhine in it j for the glory of God did lighten it, and the Lamb is the light thereof." Perhaps there is no reprefentation given of Chrift which more evidently difcovers his power to fave mankind, than in thofe fcriptures which fpeak of him in the charadler of light, Man is re- prefented as alienated from God through ignorance, 'Ihis being the cafe, the knowledge of the truth would reconcile him to God. The objed of Chrift's miffion is to reconcile all things to his father. Whatfoever maketh manifeft is light* When Chrift fliall have manifefted the true char- after of the father to mankind, univerfal reconcilia- Notes on the Parables, 27 tion will be the confequence. Jefus fays, "Ye fiiall know the truth, and the truth fliall make you free ;" by which we fee that it was only nec- elTary for them to know the truth, in order to obtain their freedom ; which fhows their bondage was the effeds of their ignorance. Jefus is called the faithful and the true witnefs. The ufe of a witnefs is to make known the tnitli and certainty of a fact, not to be the author of the fadl to whicli he witnefles. Chrift is a witnefs to mankind ct the father's love, as has been obferved, in a quota- tion from Rom. v. 8. *' But God commendeth his love towards us, in that while we w^ere yet: finners Chrift died for us.'' Chrift is not the caiifc of God's loving mankind, but the evidence to us that God is love towards us. The mercy and grace, according to which we are faved and called, was given unto us in Chrift Jefus before the world be- gan, but was made manifeft by tlie appemng 01 our Lord and Saviour Jefus Chrift, who hath abol- i(hed death, and brought life and im.mortality to li^hf through the gofpel. 1 he action of light in the natural world is not to create ohje^s for us to fee, but to manijefi thofe objeds of which we are ignorant, or which are hid from us by reafon of darknefs. The things of the kingdom of God w^ere hid from the wife and prudent, as Jefus fays in Mat. xi. 25. And the power to reveal the Fa- ther to mankind he acknowledges in himfelf, in the 27th verfe. "All things are delivered unto me of my father : and no man knoweth the Son but the Father ; neither kncv/eth any man the Father, fave the Son, and "he to whomfoever the Son will reveal him." The things which were hid from the wife and pru- dent, did as actually exift, as if they had been made 28 • Notes on the Parables, known to them ; if this were not the cafe, they could not have been revealed unto babes. In a word> all the glorious truths of the everlafting gofpel have had their eftablifliment in God, in all paft eternity, and the whole fyilem of the miniftry of the gofpel is defigntd to bring thofe things to light, to reveal them to mankind, by which the reconciliation of the unreconciled, blind and igno- rant children of our everlafting Father in heaven may and will be efFecled. 2d. We may notice the minifters of the word of Chrill partaking of and reflecting his light to the world. This is the charader in which our text views them. Ab is obferved in the notes, Chrift gave to his difciples the words which the Father gave unto him, and fent them into the world as the Father fent him into the world. The Father fent Chrift into the world to be the light of the w^orld ; Chrift fent his apoftles into the w^orld to be a light alfo to the world, by communicating the fame words to the w^orld at large, as the father had communicated to him, and he to them. In communicating thefe words^ the minifter of Chrift is a light to the people ; but if he change iXit^Qwords^ add to them, or di- mlnifti them, he becomes darknefs. When, on account of Chrift's fpeaking the words of life, many of his difciples went back, and walked no more with him, Jefus faid unto the twelve, Will ye alfo go away ? " Then Simon Peter anfwered him. Lord, to whom fhall we go ? thou haft the words of eternal life'* In the context, Jefus informs his difciples that the words which he fpake to them wQre/pirit and life ; fee vSt. John vi. 63, &c. Here we have a very plain account of tho words which the Father gave to Chrift, and which Chrift alfo Notes on the Parables, 29 gave to his apoftles to preach to the world of man- kind. They are the zuords of eternal life ; they are Jpirit^ and they are life. In preaching the u.'crds of eternal life^ the true miniiler of Jefus Chrift is a light to the world. In preaching the words oifpirit and life^ the true minifter of Chrift is a light to mankind. It may be well to notice contrary ivords^ in order to fee the contraft. The oppofite of eternal life is eternal death. The oppofite o'tfpirit ahd life is^^y?^ and death. The words of eternal death we have heard from the lips of a miniftry which, having loft the /2// of the covenant of God, poffefs no longer the favor of the v/ord, and therefore have changed the words of eternal life^ for words more confiftent with the darknefs and alienation oi their minds. As has been obferved, the aclion of light is to make manifeft things which do exift, and the duty of a witnefs is to teftify of things which arc. Thus the character of light, and the characler of a witnefs is the fame. It has been obferved, that Chrift was not the caufe of God's love to us, but the witnefs to manifeft, or commend that love to us : and it may be proper to notice likewifc, as has been obferved, that the mercy and grace, according to which we are called, \^2i?> given unto us in Chrift Jefus before the world began, but was made manifefi by the appearing of our Lord and Saviour Jefus Chrift ; who hath aboliflied death and brought life and immortality to light through the gofpel. As it is evident that the work of the Sa- viour was to make known, to the world of man- kind, the good things which were propofcd in the eternal council of God's good pleafure, we ought not to fuppofe that thofe good things were grant- C a 3© Notes on the Parables. cd us as favors pur chafed, by Chrift, of the father. Nor is it the work of the true goipel miniftry to initiate mankind into any fcheme by which they may fecure to themfelves the love, favor or mercy of God ; or whereby they may obtain an heirihip with the fons of God. But the labor of the true miniftry is to bear zvitncfs of thofe things which their eyes have feen, their ears have heard, and their hands have handled of the word of Hfe, When the preacher forgets Chrift, and preaches, exhorts and warns the people io fecure an interefi in Chrifl ; and fets forth the awful confequences of neglecl, he is very far from being a faithful and true witnefs. For the fpr'it itfelf, beareth witnefs with our fpirits that we are the children of God, and if children, then heirsy heirs of God, and joint heirs with Jefus Chrift. When the devout Ananias was fent to Saul when blind at Damafcus, he ftood by him and faid, " The God of our fathers hath chofen thee, that thou Ihouldeft know his wall, and fee that juft one, and ihouldeft hear the voice of his mouth. For thou (halt be his witnefs unto all men of what thou haft feen and heard.** And this teftimony agrees with the words fpoken by the Lord himfelf to Saul when he met him in the way, " I have ap- peared unto thee for this purpofe, to make thee a minifter and a Mritnefs, both of thefe things which thou haft feen, and of thofe things in the which I will appear unto thee." In bearing the teftimony of Jefus to the world ©f mankind, Paul had nothing to do but to bear witnefs of the things which he had feen, and thofe in which his divine mafter would appear unto him. The Saviour of fmners never ififtructed Saul the ptrx^wcutor, h jw to obtain an intereft in Insr Notes on the Parables* ji love, but he revealed the love of the father in his foul, by his quickening fpirit, and fent him to bear witnefs to Tinners of the kjve and mercy of God . towards them. Thus he teflifi-es, " This is a faith- ful faying, and worthy of all acceptation, that Chrift Jeius came into the world to fave iinners, of whom I am chief.'' The true minifti^y in which the apoflles were the- light of the world, may be learned trom the ac* count which St. Paul gave to the Corinthians in the following words : "And all things are of God who hath reconciled us to himfelf by Jefus Chrift, and hath given to us the miniftry of reconcilia- tion ; to wit, that God v/as in Chrift reconciling the world unto himfelf, not imputing their tref- pafles unto them." In the true miniftry of the gofpel in vv^hich the fervants of Chrift are iht light of the world, there is no imputation of fin to the world. It holds up to view the Lamb of God> who taketh away the fin of the world ; it is a tef- timony of him, who fays, "^ I came not to judge the world, but to fave the world ;'* it is deter- mined to " know nothing fave Chrift and him cru^ cified." sdly. The necemty of this light's iliining clearly, and the impropriety of its being obfcured, are conliderations which ever ought to lie with weight on the minds of thofe who are called by the grace of God, to bear witnefs to the truth a* it is in Jefus. ift. The infinite importance of the things to be made manifeft by this light, and to be teftified of by the faithful wLtnefl'es, is of confequence in a due confideration of this fubjecl. 1 hefe things are divine realities ; they comprehend the love of an infinitely wife and merciful God ; his divine purpole which he purpofed in himiclf concernii.g: 32 Notes on the Parables. the final reconciliation of all tilings to himfelf, and the means by which he will finally efFecl it. 2d. The darknefs, ignorance and confequent alienation of mankind from God, calls aloud for the light to be placed in a confpicuous place, that all may fee. The mifery of mankind in confe- quence of not knowing the truth, calls aloud for the true witnefs to be faithful in his teftimony. Mankind, deceived, led by carnal mindednefs, and alienated from God, are reprefented as being in the prifon houfe, from which they are to be de- livered by the true and faithful teftimony of the faithful and true witnefs, as expreffed by the prophet, " 1 the Lord have called thee in righteouf- nefs, and will hold thine hand, and will keep thee, and give thee for a covenant to the people, for a tight of the gentiles ; to open the blind eyes, to bring out xhQ prifonen from the pri/on, and them that fit in darknefs out of the prifon houfeJ^ And in this i& exemplified the truth of that icripture v/hieh faith, '' A true witnefs delivereth fouls/* Though we have great reafon to rejoice, that there are any who are willing, by the help of di- vine grace, to bear that true teftimony by which fouls are delivered, yet we have reafon to regret that the number is much greater who give a con- trary teftimony, which is too fuccefsful in blind- ing the iTiliids of th.)fe who are already too much in the dark. And many there are, it is to be fear- ed, who have the words of eternal life put into their mouths, yet are fond of making a poor ex- cufe to paliate their negled in not letting their light fliine before men. May he who walketh among the golden candle- •"'ftick'j^m.tke his angeis fpirits, and his ttiinifters flames ot fire. Notes on the Parables. 33 PARABLE V. «* And if thy right eye offend thee, (or caufe thee to cffcndi 'wkick psrhaps is mors jufi) pluck it out, and caft it from th?e : for it is profitable for thee that one of ihy raenibers fnou'd per- i(b, and not that thy whole body (hould be caft iolo hell* And if ihy ri^'hc hand offend thee, (orcavfe thcc to^fend) cut it off, and caft it ♦rem the? : for it is profitable for thee that one of thy ntyefKbers fhoulc! perilh, and not that thy whole body fliould be caft into hell." Mat v 29, 3c. IT is evident that Chrifl fpake theie words by- way of parable ; for, literally fpeaking, the lofs of an eye or an hand would make no difference with a man in a moral or a religious fenfe. Some have underflood, that by a right eye, or a right hand, was meant thofe particular iins to which men were mod prone or violently attached. Others fuppofe, that particular friends and connex- ions in life, who, being unfriendly to the religion of Chriil:, might lead us aflray, or caufe us to of- fend ao-ainfl the G;lorious caufe of the Redeemer, were to be underflood by right eye or hand ; and as there is nothing in either explanation which can immediately tend to any grofs corruption, I need not be very particular on this part of the lubjccl ; though perhaps the latter explanation would better comport with the like paffage in t5t. Mark, where the perfon is reprefented as maimed in confequence of parting with a hand, as parting with our frkr.ds caufes the feelings of maimcdnefs, more than the parting with our nns does. Pec- haps we fliould do well to decide in favor of the latter explanation. We pafs to take notice of the hell noted in the text. The word hell is, undoubtedly, variouily ufed in fcripture, but always means mlfcry and trouble when ufed in a moral fcnfe, in winch fenfe 34 l^ofes on the Parables, it is evidently ufed in the above paffage. David in the 1 8th Pfalm 5th verfe fays, the forrows of hell Gompaffed me about. Pfahn Ixxxvi. 13. " Thou h^iii delivered my foid froni the loive/i bed.'* If we confider David here fpeaking of himfelf, it brings to mind that awful iniquity of which he was guil- ty, and the crime for which he condemned him- ielf before Nathan the prophet. And what quill can deibribe the anguilh of a foul lying under the guilt of a «rime of as crimfon a die as any record- ed in fcriptux'e ? No wonder David fpake fo high- ly of the goodnefs of the Lord in granting him a gracious remiilion of his fins, and a reieafefrom the bondage of iniquity and hell of guilt. But, if we understand tho(e words of David in aflill fur-^ ther light, and apply th^em to Chrift, we find him " a man of forrow and acquainted with grief ;'* and it would be ftill more difficult to defcribe the forrows of his heart, when his foul was made an cfferingforjin. The dreadful perplexities into which iin fo often brings us would feem a fufficient in- ducement to raife an everlafting hatred in our minds towards it \ but perhaps we are never brought to hate iin as w^e ought to, until we have fome knowledge of its atonement by Chrift. But he, who bore our iius in his ov/n body on the tree, knew perfectly v*^ell the confequence of fin, and therefore was able to give ''proper warnings and admonitions againft it ; and as we lack wifdom in almoft all things, it would be- happy for us to attend to thoie divine monitions given by the great lover of finners. But it is with themoft of men as with the child, they dread not the^r^ un- til they feel its anguiih-giving power. But before we difmifs this Parable, we will take particular notice of its correfponding paiTage in I^ofes 072 the Parables. ^^ St. Mark ; more particularly of that fire of which it is faici it fliall never go out. This fire is the fame, no doubt, as defcribed in notes on former Parables j perhaps the fame fire is alluded to in Deuteronomy xxxii. 22. "For dijire is kindled in mine anger ^ and (hall burn unto the loweji hcll^' &c. Here obferve, this fire was to burn unto the loivejl hell^ which teaches us that fublime truth of the agency of the Divine Spirit in reproving the world of iin, and cleanfing it from all iniquity by the blood of the crofs. And that we are right ref- pedling this fire, the conclufion will fully evince. Obferve Mark ix. 49. " For every one fhall be falted with^r^,and everyy^^r//?^^ £hall h^falted^\\\\ fait. Remember that we are exhorted to ofier our bodies a living facrifice to God, which is our reafonable fervice ; but this cannot be doife until we ?LXtfaIted withyfr^. Again, in verfe 50, Chrift fays, " Salt is good ; but if the fait have loft its faltnefs, wherewith will you feafon it ?'' that is, the facrifice. But we are not to fuppofe that this di- vine fire can change in itfelf, but that it may be quenched in us ; and therefore we are exhorted not to quench the Spirit, And Chrift clofes, by exhort- ing his difciples to hd.ve/alt in themfelves, (which /a/t is ih^t Jire which can never be quenched,) and to have peace one with another. Here, undoubted- ly, we fee the end of the holy fire on the -altar of facrifice ufed in the priefthood of the law. ILLUSTRATION. Becaufe it is faid in Mark ix, that the fire, into which the fubjed (hould be caft, " never ihall be quenched," the paffage has generally been applied to the fupport of the dodrine of future, eternal unmerciful puniftiment. And indeed, all fuch like paflages muft be applied to that ufe, or that ^6 Notes on the Parables, dodrine mufl lofe the credit which has, for a long time, perhaps too implicitly, been given to it. To fhow that fuch doclrine has no natural con- nexion wirh the text and context, we may notice the following particulars. I ft. Ihofe to whom the words of the parable were fpoken. «d. The charader of the fpeaker, as he ftood in relation to thofe to whom he fpake ; and 3d. The nature and manifeft dcGgn of the fire which is never to be quenched. I ft. According to the connexion of the text, where it is found in the y.h of Matthew, Jefus fpake thefe words to thoie whom he calls in the 13th verfe *' the/alt of the earth,"' and in the 14th " the light of the world." According to tke con* nexion in the 9th of Mark, thefe words were ipok- en by Chrift to his difciples, as may be feen by reading from the 31ft verfe to the end of the chapter. 2d. The character in which Jefus ftood, in rela- tion to his difciples may be learned by the follow- ing fcriptures. St. John XV. 12, &c. " This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatfoever 1 command you. Henceforth I call you not fervants ; for the fervant knoweth not what his lord doeth ; but I have called you friends, for all things that I have heard of my Father I have made known unto you." See alio chap. xiii. 34. '*• A new commandment I give unto you, that ye love one another ; as 1 have loved you, that ye alfo love one another." From thefe fcriptures we learn that Jefus acknowledged himfelf to be a friend to his difciples, who loved Notes, on the Parables. 37 tliem, and was ready to lay down his life for tliem. The ftrength of his love to his difciples is alto expreiled in the 9th verfe of the 15th of John ; " As the Father hatli loved me, fo have I loved you." 3dly. The nature and manifeft defign of the fire which is never to be quenched, we learn, as has been obferved in the notes, by observing that Je- fus fays, in the 49th verfe of the 9th of Mark, " For every one fliall ho, faked with^V^, and every flicri- fice Ihall be faked with fait." This falt^ which is thej^r^ which never (liall be quenched, is the fame, no doubt, reprefented, as has been noticed, by the fait of the covenant under the law, according to the directions given in Lev. ii. 13. the manifeil de- fign of this fire is to fave, by its purifying quali- ties, the fubjecl on v/hich it operates. Now if we can find any natural conneclion between the three particulars, here brought to view, and the future, eternal, unmerciful punifliment of thofe difciples and acknowledged friends of Jefus Chriit, then the common opinion of this fcripture flands on the evidence of the text. But the erroneoufnefs of fuch an opinion is fo palpable, that it requires no argument to make it more fo. The objeccor, poilefling an unaccountable at- tachment to the opinion generally entertained of the text, will fay. Although thefe words were fpoken to the difciples of Chrifl, they ought to be applied to men in general. To this I agree, but not to the exclufion of the difciples. There furely would be no propriety in faying, that, though Chrifl fpake the words of our parable to his dif- ciples, he did not mean that they Hiould take ei- ther the direction or the warning to themfelves. In the connexion of the text in Mat, v. Chriit D 38 Notes on the Parables. fays to his dlfciples, " Except your rlghteoufnefs fiiall exceed the righteoulnefs of the Icribes and pharifees, ye fliall in no cafe enter into the king- dom of heaven." It fure^y would not be corred to fay that Chrift did not mean that his difciples fhould not enter into the kingdom of heaven ex- cept their righteoufnefs fhould exceed that of the fcribes and pharifees. The truth is plain enough. The difciples of Chrift, as vi^ell as every body elfe, nmft have a better righteoufnefs than that of the fcribes and pharifees, in order to enter into the kingdom of heaven ; and the difciples, c.s well as every body elfe, were expofed to be call into that refining fire, which never fliall be quenched. Therefore, if any of the human race ever were expofed to endlefs, unmerciful puniftiment, as proved, or intended by our parable, the difciples nioft furely were thus expofed. It is then reafon- able for us to query to fee what friend/hip that muft be which would exercife itfelf in inflicting endlefs, unmerciful punifliment ? If this be friendfliip, what is enmity ? If it be argued that the fubjecl deferves this unmerciful punifliment, and that it is inflided by juftice, though dire<5ily contrary to the benevolent piinciple of friendfliip, it is ac- knowledging that the friendfliip of Chrift is di- rectly oppofed to juftice. According to the fcrip- tures, Chrift was fo great a friend to afl mankind as to lay down his life for them, and he is faid to be the fame yetterday,to day and forever. How then can he become unmerciful to thofe very finners whom he loves, and for whom he died ? The pro- priety of the notes on this parable, and their re^ lation to the whole connexion, is eafy to be lien ; for any punifliment which is calculated to purge and cleanfe mankind from fin, is perfectly confift- Notes on the Parables, 39 ent with the love and friendihip which our Sa- viour has manitefted for mankind. David was afflicled with the pains and forrows of hell, and ac- knowledged that it was good for him that he was aiHicled. The goodnels of God to mankind is no Icfs evident in the chaftifenr^its with which I\e corrects his children, than in the fmiles of his providence ; f(jr the Lord will not cad off forever, but though he caufe grief, yet will he have com- panion according to the multitude of his mercies. For he doth not afllict willingly, nor grieve the children of men. PARABLE VL ** Enter ye Irt at the firait gate ; for wide is the gate, and broad is rhe way that leadcih to deftru(5lion, and many there be which go in thereat : Becaufe ftrait is the gate, and narrow IS the way, which leadeth unto life, and few there be which find it." Mat. vii. 13, 14. BY the ftrait gate, we underftand the way of life communicated under the law, the word Jirait having the fignification of difficult ; the word nar- row is alfo ufed in defcribing the gate, or way of life. The way of life, under the law, in refpecl to difpenfcition, was through thofe fhadowy types made uie of under that difpenfation, or in the priefthood of the law ; and the way was fo narrow or difficulty that few, very few were enabled to look through the figures of the law, and behold Chrift : Or if pofTible to make the idea more plain, we fliy, Chriit is the only way of life, as he fays of himfelV, " I am the way," &c. And although it may feem difagreeable to a chriftian who has been taught the unbounded grace of the Saviour, and viewed 40 Notes on the Parables-* him as a place of broad rivers, to tell him that tliis fame Jefus was narroii}^ life difficult to be ob- tained by him, &c. yet, when we confider that the chriftian of the prefent day enjoys thofe things which many prophets long defired but obtained not, and that tliofe who had tlic brighteft ideas of the Saviour, under the law, faw him, in refped to the prefent difpenfation, through a glafs, and that as darkly as tliofe who now believe, view him in his gl9ry, which is to be revealed in the ages to come, it will not feem unjuft to reprefent the Saviour, under the law, as a Jirait^ difficult and 7iarrow way. On tlie other hand, it is juft to reprefent the way of death, which leadeth to deftruclion, broad, in the fame proportion as the way of life is nar- row ; obferving at the fame time, that the repre- Icntations are under the fame difpenfations. But Vvhat is meant in the text, by the way and gate which leadeth to deftru6lion ? Anfv/er, if (thrift the heavenly man is the way of life, it is evident that the earthly n>an is the way to deftruclion ;. and though the Jews, generally fpeaking, looked for falvation by tlie v/orks of the carnal or old man, and though that way fecmed right to them, tlie end thereof was death to the w^/?^ who fought falvation in that way. Kwa though many in the prefent day may be as uncircumcifed in heart and ears as the unbelieving Jews, and may boaft of their hard earned right eoufnefs. and dcfpife others for the lack thereof, and all thefe things feem right to them ; and though they may fancy themfelves alive without the law, yet when the command- ment fliall come v/ith divine authority on their minds, the end of all their righteoufnefs will be death. liappy is the foul that can boafl the lofs of l^Ieies on the Parables. 41 all thefe things, and glory alone in the righteoul- nefs of the great Redeemer. ILLUSTRATION. The common ufe of the above paiTage has been to prove that the number, which will finally ob- tain faivation by Jefus Chrift, will be few ; and that the number which will fufFer endlefs, unmer- ciful punifliment will be many. As the notes give, as is conceived, the true mean- ing of the text in as plain a manner as is eafy to explain it, all which is neceflary to be done is only to fhow that the common opinion is as contrary to the plain and pofitive declaration of fcripture, as it is to the benevolent principles infpired by divine truth. The number fet forth in the fcriptures as the happy fubjeds of gofpel faivation, may be judged of from the promiies made to the fathers, in which it is faid that ail the families, all the nations, and all the kindreds of the earth fhall be blelled in Chrill the feed of Abraham. 1 he only method by which the oppofer of univerial faivation by Chrift, pretends to get along with the promifes of God, as Hated above, is, by fliying the blejftng prom- ifed, means the temporal blefiings of Providence, of which all men partake in this life. And though this be the only way to avoid the real gofpel truth, yet it acknowledges one main point, by which the partial doctrine is deftroyed. For it allows that the promiies are Ifriclly to all men without dif- tinction. 1 his being the cafe, the whole is loil; on the part of the oppofer by the particular teifimo- ny of 8t. Paul to the Galatians, in which he de- cides the matter beyond ail difpute. See Gal. iii. 8. *■' And the fcriptures forefeeing that God would jujiijy the heathen throughy^//y6, preached before the D 2 42 l^oies on the Parables, go/pel unto Abraham, faying, in thee fhall all na- tions be blefled." By this fcripture we fee that the promife is 2i go/pel promife, and that X.hQbleJJlng IS jujlificaiion through faiths If all the nations, all the families and all the kindreds of the earth are finally blclTed with j unification through faith, in Chriil the feed of Abraham, the opinion that but few of the human race will be faved by Chrift, cannot poiTibly be true. It is remarkable that a docliine direclly contrary to the moft plain and pofitive declarations of fcripture fliould ever have gained fuch general confent, and become incorpo- rated as an eilential article in the chriflian faith. So extraordinary do I view this particular, that I coniider it one of the ftrongeft evidences of the trutli of chrilHanity. Though it may be thought a digrefiion from our fubjecl:, I am difpofed to notice, in this place, two important evidences of the truth and authenticity of divine revelation^one of which feems tp have been defigned for the con- viction of the gentiles, of the divinity of the pro- phecies of the old teftament, and the other for the conviction of the Jews of the divinity of the new. The firft is the very remarkable fulfilment of the prophecies of the old teftament, relating to the rejeclion and crucifixion of the MefTiah, by the Jews. The Jews were tradifionally educated to believe in a MeFiiah ; their prophets frecjuently fpake of him, and fome of them pointed out the treatment which he would meet with from that very people who anxioully expected him. Such prophecies, to the common judgment of mankind, iimft appear not a little improbable, and it is very evident that the rulers among the Jews were ig- norant of the meaning of thofe prophecies, not- withftaading they profeiled to believe in them* Notes on the Parables. 43 The gentiles might, with fceming plaufibilityjciif- credit the prophecies of a Meiliah, they being fo iaiprobablc. .For who would expect to fee thefe Jews, who were anxiouily expecting their Mciliah^ fulfil that part of the prophecies which related to their rcjecling him, and even putting him to death? But all thcfc things were aclually done by the ru- lers, dodors, fcribes and mofl religious people of the Jews. Here then the unexpected event took place, and the moft improbable part of the pro- phecies was accompliflied in a moil fignal manner. Of this circumfiance the apoftle of the gentiles did not fail to make the beft-pofliblc ufc in that mem- orable fermon which he delivered at Antioch, in a lynagogue of the Jews, a part of which is record- ed in the 13th of Acts. Paul, addrefiing the Jews, jrives them a^^sreneral Iketch of God's dealincjs with their nation, and of his fulfilling his promife in raifing up Jefus, of the feed of David, and coming in order to Chrift, fays, " Men and brethren, children of the flock of Abraham, and whofoever among you feareth. God, to you is the word of this falvation fent. For they that dwell at Je- rufalem, and their rulers, becaufe they knew him not, nor yet the voices of the prophets which are read every fabbath-day, they have fulfilled them in condemning him. Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgivcnefs of fins ^ and by him all that believe are juflified from all things, from which ye could not be juflified by the law of Mofes. 13eware, therefore, leafl that come upon you which is fpoken of in the prophets. Behold, ye defpifers, and wonder, and perifh ; for I work a work in your days, a w^ork which ye fliall in no wife believe, though a man declare it 44 ^(^^^^ 0^ i^^ Parables. unto you." The e;entiles, on this occafion, were ftruck with convidion in their minds, of the truth of thofe prophecies which the Jews had fo remark- ably fulfilled, and defired to hear the word on the next fabbath. The report of Paul's preaching was generally fpread through the city, and almoft the whole city affembled to hear. At this the envy of the Jews was moved, and they fpake againft thofe things which were fpoken by Paul, contra- dieting and blafpheming. Then Paul and his companion boldly give up the Jews in open aflem- bly, to the blindnefs of their eyes and to the hard- nefs of their hearts, and turned to the gentiles with thefe words ; "• For fo hath the Lord com- manded us, fiiying, I have fet thee to be a light of the gentiles, that thou fliouldeft be for falvation unto the ends of the earth." At this the gentiles believed, and glorified the word of the Lord. The gentiles, in this cafe, had as good a proof of the truth of the prophecies as the nature of the eaie could admit ; and it was fufficient, by the bleffing of God, to open their eyes to the light of divine revelation, and to the fcheme of falvation by Jefus Chrift. The reader will remember that they were firft called chriltians at Antioch. How wonderful are the ways of God ! He was pleafed to hide the things of the gofpel from the wife and prudent among his covenant people, that their blindnefs and hardnels of heart might be a mean of converting the gentiles, as that blindnefs and hardnefs of heart was necelTary unto the ful- filment of the prophecies. 2d Ihe prophecies of the new teftament are as remarkable as thofe of the old. They appear to the common reafon of mankind to wear the appearance of improbability. They fpeak of a TSIotes on the Parables* 4:5 falling away from the true doclrine and worfliip of Chrift, and of the embracing of the doctrines of devils, and the worfliipping of a bead. And thefe things are as plainly pointed out in the new teftament as the crucifixion of Chrift is in the old. The fulfilment of thefe new teftament prophecies, by profefling chriftians, is as remarkable, and as convincing of the divinity of the prophecies, as the fulfilment of the JewiHi prophecies, by thofe who profeffed to underftand and believe them, was of their divinity. And it feems to be evident from the fcriptures, that God will make as glori- ous a ufe of the apoftacy of the chriftian church, as he did of the apoftacy of the Jcwifh church. The apoftacy of the Jews was a mean of convert- ing the gentiles, and the apoftacy of the chriftian church, and their recovery from their apoftacy, will completely fulfil ail the prophecies of the new teftament, fo far as is neceflary to convince the Jews of the divinity of the new teftament. Thus we fee that God communicated mercy to the gentiles through the biindnefs and unbelief of the Jews ; and alfo. We have reafon to hope that througli the fall and recovery of the chriftian church, mercy will be commuiucai ed to the Jews ; fo that finally of the twain, our blcfted Lord will make one new ri;an in ever ■aftinp; and eternal peace. Vv'ha^ 1 have endeavored to fuggcft to the read- er's undcrftanding, in this digrefiion, was very clearly labored and ihown to the church at Rom.e by St. Paul in iiis epiftle to that church, fee chap. xi. 30, 31,32. " For as ye in times paft have not believed God, yet have now obtained mercy througli their iinbiUef ; even fo have theic alfo now not believed, that through your mercy they alfo may obtain mercy. For God hath concluded them 4^ Notes on the Parables. all in unbelief, that he might have mercy upon all." The fame thing is exprelTed in a number of ways in this chapter. Coniiftently with the fore- going, 1 fee, to my fllri^faclion, why the doctrine of future, eternal, unmerciful punifhment has been generally credited in the chriilian church. '1 he apouacy would not have been complete without it. 1 his doctrine is exactly the reverfe of the gol- pel of falvation ; and the character of a devour- ing bealt, is exadly the reverfe of the character of the Lamb of God who taketh away the im of the world. I may now proceed further to fhow that the notion, that the number, who will finally obtain falvation by Chrift, will be few^ is direcTiy contra- ry to the teftimony of fcripture. See I'faiah liii. n, "He fhall fee of the travel of his foul, and fhall be fatisfied : by his knowledge fliall my righteous {QYV2ii\l ju/iijy many ; for he ihall bear their iniqui- ties." If the few mentioned in St. Matthew be all who finally obtain falvation by Chrift, what will become of the 7?iany fpoken of in Ifaiah, who are juftified by him who bore their iniquities ? See Rev. vii. 9, 10. " After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues^ ftood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, faying, falvation to our God, which (itteth upon the throne and unto the Lamb." If the few mentioned in St. Matthew be all who ever obtain falvation by Chrift, what will become of the great muliitude, which no man can number, of all nations, and all kindreds, and all people, and all tongues, who are permitted to liand before the throne and before the Lamb, and Notes on the Parables* 4^ to be clothed with white robes^ and palms, the en- iigns of victory, in their hands ; who cry with a loud voice, laying, '^ £dvation to our God, which fitteth upon the throne, and unto the Lamb ?*' Should it pleal'e the condefcenlion of my heavenly father, to grant one io unworthy as myfeU, the humblell ftation in that innumerable company, I hope I iliould not be difpofed to envy any iitua- tion to which others might afpire. The language of the above text is perfectly adopted to fhovv, that the promife made to the fathers, will finally be accomphflied in its moft ex- teniive and glorious fenfe. Should any fuppofe that it is inconliftent with truth to hope for the {^ilvation of any who enter in at the wide gate which leadeth to dcflruclion, let them remember the teftimony of the Lord by the prophet Hofea. See chap. xiii. 9. " O Ifrael, thou haft dejiroyed thyfcif ; but in me is thine help." PARABLE VIL ** Therefore, whof. ever LeHieth thtfe fiylngsof mine, and doth them, I will liken him urito a wife maa which built his houfe Upon a rock.'* Mat vii. 24. THE words of Chrift, to which he here un- doubtedly refers, immediately precede thofe which I have written, in which he obierves, that many might fay unto him, Lord, Lord, who (hould not be admitted into the kingdom of heaven ; but they alone (hould be admitted who did the will of his Father who is in heaven. But juft before, he was fpeaking of the good and bad trees and of their refpeclive fruits, arguing the impoflibiliiy of a good tree bringing forth evil fruit, or a corrupt 4§ l^otes on the Parables, tree bringing forth good fruit ; and further he fays, every tree that bringeth not forth good fruit is hewn down and caft into the fire ; the meaning of which I have elfewhere given. But we may here learn, that thofe who partake of the corrupt tree alone, that have not yet been cut down and call into the lire, as we have before defcribed, but are ftill laboring to eftablifh a righteoufnefs of their own, being ignorant of the righteoufnefs of God, may profefs chrillianity, and fay to Chrift, Lord, Lord, &c. ; but thofe, and thofe alone who do the will of the Father, can enter into the kingdom of heaven : therefore, thofe who heard the fayings of Chrill and did them, were likened unto a wife man who built his houfe upon a rock. By houfe^ I un- derftand the hope or confidence in which the mind refts. By rock^ I underftand Chrift, which idea is too evident to need proof. And what can com- pare with that wifdom w^hich teaches us to put our truft in Chrifc, and build all our hopes of falvation on that rock of ages, that chief corner ftone which fooliiii builders refufe ? He, and he only is truly wife who doth this ; ,all other wifdom is from the earth, from beneath, &c. But the wifdom of which I fpeak, to what lliall I compare it ? " It cannot be gotten for gold, neither fhall fiiver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx or the fapphire. The gold and the cryftal cannot equal it : and the exchange of it Ihali not be for jewels of fine gold. No mention Ihail be made of coral, or of pearls : for the price of wifdom is above rubies. The topaz of Ethiopia fliall not equal it, neither fhall it be valued with pure gold." Job xxviii. 15, 165 17, 18, 19. Koics en the Parables, 49 ^^ And every one that heareth thcfe fafings of m'lne^ and doth them not^ Jhall be likened unto a fooTiPp man which built his hoiife upon the f and, Verfe 26. As was fliid in the other inftance, the houfe is xkizhope or coniidence in which the mind rells. By the land, I underftand that righteoufnci's of which I fpake in the defcription of the corrupt tree. And what can equal the folly of man who is vile, plac- ing his hopes of falvalion in works of his own ! In verfes 25. 27. it is faid, " The rains dcfccnded^ the jloods came^ and the winds blew^ and beat upon thefe houjes^ and that which was built upon a r oik fell jiot^ be- caufe it was founded upon a rock ; but that which was built upon the f and ^ fell ^ and great was the fall of it, ^^ I (hall turn the reader to Ifaiah xxviii. beginning at the 16th, to the clofe of the 22d incluhve. Here obferve, a ftone is laid in Zion for a foundation ; this is the rock or ftone fpoken of in our text ; and it is faid to be a tried ilone, a precious corner flone, and a fure foundation ; and that he wl]0 be- lieveth Ihould not make hafte. llien there is ^Xi* account given, of judgment being laid to the line,- and righteoufnefs to the plummet. This line and plumb were ufed in laying this foundatitm in Zion, and tnis chief corner ftone was raifed by them. Something of the famie was communicated to Amos, fee Amos vii. 7. " Thus he fliewed me, and beliold the Lord ftood upon a wall made by •&. plumb- line^ with a plumb-line in his hand ;" which plumib- line the Lord told Amos he would fet in the midft of his people Ifrael, and that he would pafs by them no more. Note, Chrift is here m.cant by a chief corner ftojte, the fpirit of the law, by a, plumb-line, and the whole houfe of Ifrael brought^ to perfect; rcclit.ude, is reprefented by a wall built 50 l^oics on the Parables, by a plumb-line •, and this is the houfe which will endure when the-llorm fliall come, whicb is de- fcribed in Ifaiah xxviii. 17, he, " And the hail fliall fweep away the refuge of lics^ and the waters lliall overflow the hiding-place.*' The refuge of lies is the fame as the houfe builded on the fand. Here we are taught, that nothing but that which is raif- cd by plumb and line can endure when the over- flowing fcourge fhall come ; nothing can abide but the gold, the filver, and the precious fl:ones builded on thefure foundation. In verfe ao, felf- righteoufnefs is defcribed thus, " For the bed is Shorter than that a man can ftretch himfelf on it ; and the covering narrower than that he can wrap himfelf in it." -And in verfe 22d, it is faid that there is " a confumption determined upon the whole earth :" When the whole earthly nature, wdth all its increafe, ihall be deflroyedj then fliall the hope of the hypccriie periJJ?^ the houfe of thefelf- righteous fliall fall, and great fliall be the fall there- of. Let the qucftion be aflied, among the various denominations who profefs chriftiartity, and call Jefus Lord^ how many rare ones can be found who hear the words of Chrifl: and do them ? Who have obtained that 'wifdom whereby they are taught to depend on nothing but Chrifl: and him crucified ? We ought to make but one denomi- nation of real chriftians ; all who hear the words of Chrifl and do them, are of that clafs ; and all thofe, who, trufting in themfelves, vainly believe that they are rich and increafed in goods, muft find their gain to be their lofs : and may God grant that at the laft they may find their lofs to be their Notes on the F arables, 5 1 ILLUSTRATION. The common opinion of the falling of the houfe which is built upon the fand, is, that it lignifies the failing of a falfe hope, and the greatnefs of the fall is fignificant of the endlefs def'pair of the builder. Againft this opinion, 1 fhall endeavor to introduce fome queries, by way of inveftigation. I believe it will be agreed by all, that the falling of the houfe builded on the fand, is the finie as the deftruclion of the hope of the wicked, which is as the giving up of the ghoft. What I wifli to direct the reader's attention to, is the queftion, whether the failing of a falfe hope neceflarily im- plies that the difappointed can never receive, from another quarter, that for which he hoped on falfe grounds, or even bleflings infinitely better. Let us take St. Paul for an inflance. His hopes of falvation, before he was converted, were all built upon the fandy foundation of legal righteouf- nefs. Did this hope abide ? No, furely it did not. It was utterly demolilhed, and became of no value even in his own judgment. But did he not ob- tain, from another quarter, that which was infi- nitely more valuable than he had before conceived of? See his own anfwer to this query: "Phil, iii, 4, &c. " Though I might alfo have confidence in the flefh. If any other man thinketh that he hath whereof he might trufi: in the flefli, I more ; cir- cumcifed the eighth day, of the ftock of Ifrael, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the law, a pharifee ; concerning zeal, perfecuting the church ; touching the righteoufnefs which is in the lav/, blamelefs. But what things w^ere gain to me, thofe I counted lofs for Chrift. Yea, doubtlefs, and I count all things but lols for the excellency of the knowledge cf Chrift Jefu« 52 Notes en the Parables, my Lord ; for whom I have fufFered the lofs of all things, and do count them but dung, that I may win Chrift, and be found in him, not having iiiine own righteoufnefs, which is of the law, but that Vv'hich is through the faith of Chrift, the righteoufnefs which is of God by faith.'* In the account, which the experienced apoule gives us, we learn that it was necelTary for him to fuffer the lofs of his legal hope, in order to enjoy that hope wliich was infinitely more valuable. Let us in the next place afk^, whether Vv^e have fuilicient evidence to prove, beyond a reafonable doubt, that the bkfied Saviour of firmers v/ill be lefs kind to fome body die. than he was to that perfecuting Saul. The reader will undoubtedly notice, that in ev^ery form in which |:?he common doctrine appears^ it v/cars the character of unmercifulnefs, which character is direqlly contrary to the charadcr of the merciful Jefus. When the prodigal fon left his father's houfe, his hopes or pleafure intoxicat- ed his youthful inind, his heart palpitated for^ gratifications vvhiLii he did not fo much as dream would either ruin his fortune or become infipid^ But experience taught him late, \vhat early admo- rii.ion could not imprefs, and he found himfeif in a itate of wretched dependance, v/ithout pov/er or means l:o retrieve a fortune foolilhly fpent. In this diftreiTed condition, compelled by hunger, he frames a rcfolution in w^hich there w^as great hu- mility indeed, but by no.means a juft eftimation of the mode in v/hich his wants w^ere finally to be fupplied. He hoped to be blefied with bread in his father's houfe, but expected to have it for his juft hire. The ground of his hope was by no means fupported by the father^ but the blefTing l^otes on the Parables. 53, was granted in rich abundance, from the fatherly love of which he had been ignorant. Such are the inftances which the fcriptures give of the falfe hopes of God's alienated children, and of his divine mercy as a never failing fecurity after all creature means have failed. The whole of the 107th Pfalm is occupied with thofe inilances, with a fentence of which I clofe this fubjecl. '* Such as fit in darknefs, and in tlie fhadow of death, be- ing bound in ailliclion and iron, becaufe they re- belled againll the words of God, and contemned the counfel of the Moll High ; therefore, he brought down their heart with labor ; they fell down, and there was none to help. Then they cried unto the Lord in their trouble, and he flived them out of their diftreffes. He brouirht them o out of darknefs and the fliadow of death, and brake their bands in funder. Oh, that m.en would praife the Lord for his goodnefs, and for his won- derful w'orks to the children of men." Pr^RiVBLE VIIL ** And Jcfus fiid unto ihero, C«a ihe children of the bride- eharaber TOOUrn as lorg as ihe bridfgrccm is with ihem ? but the days will coir.e when the bridegroom fhail be taken from them, and then iLail they fad." Mat. ix. 15. THE Saviour fpake ihefe words to the difci- pies of John, who afked him the reafon why his difciples did not faft, as they and the pharifees failed oft. In this part of the anfvver we find matter for the following obfervations : ift. By bridegroom, I underiiand Chrift himfelf. 2d. By bride, the heavenly jerufalem, which ii. called the bridcy the Lamb's wife. 54 Notes on the Parables, 3d.' By bride-chamber is intended that pavlliorr of lafety provided by grace. 4th. Ihe children of the bride chamber are thofe, who, in their underftanding, have travelled on beyond the righteoufnefs of the fcribcs and pharifees, have even left John, the forerunner of Jefus, and have, in reality, found him of whom Mofes and the prophets did write. 5. The dear Mediator, the devoted lin offering, points forw.ird to that awful period when he Ihould be taken from all the living, die the death ot deaths for man ; when a gloom like the fliades of night fliould be diftendcd over all the land ; when the moil valiant of the bride- chamber fliould feel his courage give way, and fall before the dark powers of temptation ; when the demonian powers of darknefs fiiould feem to riot in fport of the Sen of Go/), mocking the agonies of a finlefs confecrat- cd foul made an offering for fm ! '1 his was a time for the difciples of Jefus to fail indeed. ILLUSTRATION. In the Gift of If^iiiih at the loth verfe, the Sa- viour is r'e^prefented as being clothed with the gar- ments of ialvation, and covered with the robe of righteoufnefs, as a bridegroom decketh himfelf with ornaments. In the 62d chapter at the 5th verfe, he is reprefented as rejoicing over his bride. St. John iii. 29. "He that hath the bride is the bridegroom; but the frieiid of the bridegroom which iVandeth and heareth him, rejoiceth greatly becauie of the bridegroom's voice." The bride the Lamb's wife, or the New Jerufa- lem, .is the fame as the covenant of gofpcL mercy, as may be feen from the following fcriptui'es. Gal. . iy. 22, ^cc. •* Fur it is written tijat Abraham had Notes on the Parables, SS two fons ; the one by a bond-maid, the other by a free woman. But he who was of the bond woman was born after the flefh ; but he of the free woman was by promife. Which things ^re an allegory ; for thefe are the two covenants ; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and anfwereth to Jerufalem which now is, and is in bondage with her children. But Jerudilem which is above is free, which is the mo- ther uf us all. For it is written, rejoice, thou barren that beared not, break forth and cry thou that travaileft not : for the dcfolate hath many more children than (lie which hath an hulband.'* The apoille here calls Sarah one of the covenants, which he calls Jerufcilem which is above, who is both free and the mother of us all. His reference to the words of liaiah in chap, liv, i,&c. very cleady correcl:s the opinion that the prophet fpake to the gentile church of believers, w^hen he faid, " Sins:, O barren," kz. for it is evident that the apofile appropriates this addrefs to the covenant reprefented by Sarah. And indeed the prophet himfelf likewife corrects the common opinion, for he fays to this barren, defolate one, ''Enlarge the place (if thy tent, and let them ftretch forth the curtains of their habitations : fpare not, lengthen thy cords and ftrengthen thy ftakes, for thou {halt break forth on the right hand and on the left j and thy feed fhill inherit the gentiles.*' If the prophet were addreiling the gentiles, he would not have told the gentile church that her feed fhould inherit the gentiles. But if he were addrefling the gofpel covenant in the character of one who was dcfolate and forlliken, he might with propriety fay that her feed, or fon, who is Chrift, ihould in- 5 6 'Notes on the Parables. herit the gentiles ; which is confiilent with the fcripture which £nth, " Afk of me and I fliall give thee the heathen for thine inheritance, and tlic litter Bioft parts of the earth for thy poflfefnon.'* PARABLE IX. *• No mtn pmtcth a piece of new cloth unto an old garment v for that which i» pot in to fill it up takelh from the garment, arvd the rent ii ffiade wnrfe."" Mat. ix. \6. CHRIST continues his aniwer to the difeiples of John,, and in this part of his anfwer we find matter for the following notes : lit. That the lav^, or legal righteoufnefs, which they w^ere endeavoring to acquire, was a garment extremely incomplete, he reprefented by an old garment, worn to pieces and in need of mending* 2d. That the divine righteoufnefs, wliereby he ihould fulfil the law, in which righteoufnefs alone man could be juilified, ftood in comparifon to the other as new cloth to an old ganuent. 3d. That as a piece of nev/ cloth put unto an old garm.ent would take from the garment, whereby the rent would be made worfe \ fo thofe who^ Ihould ufe the righteoufnefs of the Lord our righ- teoufnefs only to patch their own, mixing a little of the righteoufnefs of Chrifi: with a great deal of failing, humility, and righteoufnefs of their own, would be in a w^orfe fituation than when Handing, fimply in the law character, to which circumftance I jQiali elfewhere allude. ILLUSTRATION. We have already feen that St. Paul was under the neceflity of giving up all his hope and depend- auce for juftification by the works of the law, the l>!oies on the Parables, 57 rcafon of which we may coniider as an illuftration, in part, of the foregoing fubject. ift. rhe Jaw could not reafonably be expected to anfwer a purpofe for which it was not given ; and it is evident, that it was not given for the pur- pofe of giving life, or that mankind Ihouki ob- tain juftiiication by it. See G?.L iii. 21. "Is the law then againft the promifes of God ? God for- bid : for if there had been a law given, which could have given life, verily righlcouihefs flioulJ have been by the lav*^/' Rom. iii. 20. '* There- fore by the deeds of the law thert- fiiall no flcfli be juftificd in his light : for by the law is the know- ledge (*f fin." 2d. If tiic nuniilration of the law had been juf- tification and life, it mutt have taken the ground of the gofpel miniftration, and rendered the crofs vain. 6ee Gal. ii. 21. ''I do not fruftrate the grace of God, for if righieoufnefs came by the lav/, then Chriil is dead in vain.'* Gal. iii. 18. " For if the inheritance be of the law, it is no more of promife ; but God gave it to Abraham by promife. 3d. As the law entered becaufe of tranfgreffion, and that the offence might abound, it worked wrath, and v/as a miniflration of death. Gal. iii. 19. " Wherefore then ferveth the law ? it was ad- ded becaufe of tranfgreflion, till the feed fhould come to whom the promife was made." Rom. \\\ 14. 15. " For if they which are of the law be heirs, faith is made void, and the promife made of none effect. Becaufe the law worketh wrath ; for where no law is, there is no tranfgreffion." 2d. Cor. iii. 7, 8. " But if the miniflration of death, written and engraven in ftones, was glorious, fo that the children gf Ifrael CQuId not ftedfallly be- 5 5 Notes on the Parables^ hold the face of Mofes for the glory of his coun- tenance ; which glory was to be done away ; how fhall not the miniftration of the fpirit be rather glorious r'^ 4th. From the preceding confiderations, it is reafonable that we draw the following conclufion. If the law was a miniftration of death, and could not give life, then furely it does not come within its province to deprive us of a life which it had no power to give. Hence the apoftle's argument. Gal. iii. 1 7. " And this I fay, that the covenant that was confirmed before of God in Chrift, the law, which was four hundred and thirty years af- ter, cannot difannul, that it fliould make the prom- ife of none efFecl." The righteoufnefs of faith with which the ran- fom.ed church of Chrift is clothed and juftified, is reprcfented by fine linen clean and white ; by WHITE ROBES, clothing of wrought gold, a rai- ment OF needle work. See Rev. xix. 8. " And to her it was granted that fhe fhould be arrayed in fine linen, clean and white ; for the fine linen is the righteoufnefs of founts/' iii. 5, "He that ovei'- cometh, the fame ihall be clothed in white rai- ment." Pfalm xlv. iT^. 14. " The king's daughter is al] glorious within"; her clothing is of wrought gold. She ihall be brou*ght unto the king in rai- ment of needle work." This righteoufnefs of God is the free gift of his grace, and is manifefted for the juftification of the finner unto life. See Rom* iii. 21. £2. &c. " But now the righteoufnefs of God without the law is manifefted, being witneiTed by the law and the prophets ; even the righteoufnefs of God, which is by faith of Jefus Chrift unto all, and upon all them that beUeve ; for there is no difference j for all have finned, and come fliort of Notes on the Parables, 5f the glory of God ; be'mg juilified freely by his grace," &c. Where is boafling, then ? It is excluded. By what law ? Of works ? No, but by the law of faith. PARABLE X. <* Neither do men put new wine into old bottles : elfe the bot- tles break, and the wine runneth out, aad the bottles pcrifh : but they put new wine into new bottles, and both are prc- ferved." Mat. ix. 17. WITH thefc words did Jefus clofe his anfwer to the difciples of John. On this part of his an- fwer we find matter for the following notes : I ft. The difciples of John and the Pharifees {landing in the law, or legal rightcoufnefs, not be* ing made new by faith in Ckrift, are reprefented by old bottles. 2d. That, ftanding in that character, they were no more fit to receive the fpirit of the gefpel, than old bottles were to receive new wine. 3d. That, by becoming new creatures by the all renovating power of him w^ho faith, Behold, I make all things new, they might be prepared meet vefTels to receive the wine of Chrift's kingdom, even the fpirit of divine animation which cheereth the heart of God and man. ILLUSTRATION. The do6lrine and neceility of the new birth is rendered plain and evident by the following fcrip- tures. St. John iii. 3. "Jefus anfwered and faid un- to him, verily, verily, I fay unto thee, except a man be born again, he cannot fee the kingdom of God." Verfe 5, " Jefus anfwered, verily, verily, I fay unto thee, except a man be born of water. 6o Notes on the Parables, and of the Spirit, he cannof enter into the king- dom of God." That this new birth is a work not of the will nor power of the finner, but of the fpirit of God, is not only feen by the above quo- tation, but alfo fully proved by the following. St. John i. 13. " Which were born, not of blood, nor of the will of the flefh, nor of the will of man, but of God." Faith, which is the medium through which this grace is communicated and wrought in the foul, is^alfo the gift and work of God. Eph. ii. 8,9. " For by grace are ye faved through faith, and that not of yourfelvis ; it is the gift of God : not of works, left any man fliould boaft." 2d Thes. i. II. "Wherefore alfo we pray always for you, that our God would count you worthy of his calling, and fulfil all the good pleafure of his goodnefs, and the work of faith with power." The neceility of the new birth is acknowledged by Chriftian profeffors in general, but, at the fame time, placed on ground \vhich renders it afcribablc to the wVA of the creature, and thereby rendered precarious and uncertain. By fo doing, the necef- lity of the new birth has been ufed as an argument to prove that mankind, in general, will be forever excluded from the kingdom of God, on the fuppo- fition that all men v*dll never be born again. I fay on the SUPPOSITION, for furely there is no fcrip- ture authority to prove that all men will not be born again. It w^ould feem more reafonable to argue, from the NECESSITY of the new birth, as follows : ift. As it is impoilible for any one to enter into the kingdom of God except he be born of the wa- ter and of the fpirit, if it were the wall of God that all men fhould be faved, it muft then be his will that all men fliould be born again. Notes on the Parables, 6i sd. As "has been fliown, this being born again is of the will of God, and not of the will of man. Therefore there can be no more uncertainty, as to the event, than there is of the accomplifliment of the will of God, which St. Paul fays, is, that all men fliould be faved, and come unto the knowl- edge of the truth. 3d. No reafon can be rendered why God fiioald not ufe all the means which he fees neccflary for the accompUfhmcnt of his will. 4th. From the foregoing confiderations it is reafonable to conclude that the neceflity of the new birth ought to be ufed as evidence to prove its certainty; for if it be a matter of infi- nite importance, and efFc6lible only by the will of God, to argue that it will not be accompliflicd, is as unfavorable to the divine charrvclcr as it is inju- rious to mankind. PARABLE XL "** A bruifc^ reed (hall he not bieak, and fmoUng flax, fhill he not quench, liil he fend forth jndgmcRt unto viflory." Mat. xii. 20. ST. MATTHEW having given an account of fome precautions which Chriil made ufe of in or- der that the people at large might not know him, .quotes the above pailage from liaiah, as being tul- iiiled by Chrift. 8ee If^iah xlii. i, kc. The houfe of Ifrael is here reprefented by the fimilituue of a bruifed reed, by which is meanc the low condition in which Clirift found it when he came. The prophet looked forward from his day, and beholding the houfe of Ifrael in a low ftate of fcrvitude, reprefented it by a bruifed rccd, F 62 NofL*s Of: I he Parables, and then prophelies of the Mefliah and his coming, and faid he would not break what little ftrength it retained, which was then only in the fceptre of Judah, or flaff\ or reed of his tribeftiip, until he had fulfilled the law and made it honorable, which I underfland by his fending forth judgment unto victory. The continuance of Judah's fceptre until the coming of Shiloh, was fpoken of by Jacob, fee Gen. xlix. lo. It was to continue until Shiloh fhould come, after which it was broken : Obferve, the bruifcd reed was not to be broken, nor the fmoking flax quenched, until judgment was fcnt forth unto viclory, which intimates that the reed would then be broken and the flax quenched. Flax is extremely combuftible, and quickly con- famed by fire, and as it fmokes a little after the fire has pafi'ed it, before it is entirely gone, fo the houfe of ifrael is reprefented as almoft the whole of its flrength exhauiled, and dying like the wick of a candle after the blaze is extinguiflied, but that it fliould not be entirely quenched until righteoufnefs fhould gain the victory over fln ; then was Judah's fceptre broken, and the light, flrength and glory of the legal difpenfation van- ifhed forever. ILLUSTRATION. It is remarkable that notwithftanding the low condition of the Jews, and their fervitude under the Roman yoke, yet they were prefer ved, and retained their eccleflaftical order until they had an opportunity to exercife that power in fulfilling the fcripture prophecies concerning the Mefliah. Had the fceptre departed from Judah, or a law- giver from between his feet, before Shiloh come, and that people had been broken up and difperfed as they were immediately afterwards, they would Notes on the Parables, 63 riot have been in a fituation to fulfil all that the prophets had written concerning Chrlft ; they could not have faid. We have a iaw^ and by our laio he ought to die, IF we duly confidcr that all the other tribes of the children of Ifrael had become extinct before the coming of Shiloh, and even that of Judah v\ms reduced to contemptible weaknefs^ yet prcierved for the fulfilment of Jacob's prophecy, and the many other prophecies concerning the Mediah, it mud operate as a very forcible argument in favor of the divinity of rhofe fcriptures which were fo remarkably fulfilled. What power of human wifdom, can we reafonably fuppofe, could difcover ta the* dying patriarch that Judah would be the only furviving tribe, and that he would furvivc until the coming of Shiloh ? If we attribute this to the fagacity of human wifdom, with a defign to avoid the idea of divine infpiration, we only defeat our object, by giving to human wifdom that prefcience which amounts to as much as di- vine infpiration. PARABLE XII. «* When the unclean fpirit is gone out of a man, he waikch through dry places, feeking reft, and fioding none. Then he faith, I will return into my houfe from whence I cariie out: and when he is come, he findeth it empty, fwept and garnifiied. Then goeth he, and takcth with hirofelf feven other fpirits more wick-d than himfeif, and they enter in and dwell there : and the laft ftate of that man is worfs thanthefiid. Even fo (hall it be alfo unto this wicked generation. Mat. xii. 43, 44, 45. ift. OUR Saviour in the above pafTage repre- fents the then prefent generation of the houfe of Ifrael by a man who had an unclean fpiric. ^4 T^oies on the Parables. 2d. He fliows that the unclean fpirit which theyr were polieired of, at his coming would feem to be cafl: out, but that feven evil fpirits would fucceed: and Hand in the room of one. 3d. He ihows that, that generation would not find the reft which remalneth for the people o£: God, on account of their unbelief. 4th, He fhov^s that they would enter into the old houfe of the law, or covenant of works, whick- they would find firil empty, as Chrift informed them that their hoiife iliould be left unto them defolate, ^-c. 5th. Swept and gamiilied, that is, made ready, for v'heir entrance; as they were not acquainted with the gofpel, they would attempt fafety in the- covenant of works, in which fituation they are v/orfe than before, feven times ; which circum- ftance will be particularly defcribed in notes on; Luke xvi. lail paragraph. ILLUSTRATION. It 13 generally underftood that the Saviour- pointed to a future ftate of cndiefs puniflimcnt, when he faid, " the laft ftate of that man \^ worfe til an the (iril. Even lo faall it be unto this^ wicked gcneralion.'* 1 his is fappofing that Chrift, ut that time. JudQ; Notes on tJye Parables. ufe of to prove the fins of the Jews, in rejeding Chriil, UNPARDONABLE, as is generally reprelented. *' Father, forgive them, for they know not what they do/'^ Wiio were thofe who knew not what, they did ? See the anfwer in Acls xiii. 27, 28. 29. ''For they that dwell at Jerufalem, and their ru- lers, becaufe they knew him not, nor yet the voices- of the prophets which are read every fabbath day, they have fulfilled them in condemning him* And though they found no caufe of death in him, yet defired they Pilate that he fhould be flaim And when they had fulfilled all that w^as written of him, they took him down from the tree, and laid him in a fepulchre/' If the Saviour had before judged thofe people to an endlefs ftate of punifliment, or had reprefented their fms as unpardonable^ where is the propriety of' his praying to his father, in the hour of his death, to forgive them ? Here was a glorious difplay of the power of that love which triumphed over fin and death in the perfon of Jefus. How contrary is it to the very fpirit of the gofpel, to fuppofe that the fin of the Jev/s triumphed over the love of him who died for then?, and prayed his father- to forgive them ? Can we reafonably fuppofe that this prayer was contrary to the v/ill of God in the. plan of grace? Will it do to conclude that Jefus. made this prayer without faith ? The plain fact is, the common opinion makes the death of Chrift. void, makes his prayer void, makes his faith void, ^ and, in a word, makes his gofpel void. Hence it is evident that we ought to be cautious not to explain the fcriptures in fuch a way as to confound them, or to contradict the grand defign of the gofpel difpenfation. We ought to remem.ber and^ k?ep it in mind, that- God will uever fuffer an):^ Notes on ihc Parables^ 67 oppofition to his gofpel, to defeat his own plan. of divine grace. PARABLE XilL ** Another pirabl-^ put he forth unto them, f^yii^g, The king, dom cf heaven is likened unto a man which Hved good feed in his field ; but while men il^pt, his eneir.y came zvA fowed tares among ihe wheat, af^.d vrent his way. But vhcn the bhde -^'as fpiur-g up, -aix^ brought forth fruit, then, appeared ll.e lares alfo. So the fervants cf the houfeholder came, and f^iid ur.to him, Sir, didft not thou fov? good feed in thy field ? from whence then huih it tares ? He f^id unto them, an enemy !) iih done this. The Icrvants iM unto hinra, Wilt thou then t!m we go and gather them up? But he faid, Nay ; left while ye gaihcr up the tares, ye root up alfo the wheat . ith them. Let both grow together until the harvell, and in the lime of harve.'i I will fiy to the reapers, G4ther ye tcgeth^-r fiitl the tares, and bind ihem in bundL'S 10 bum thein.,} but g^/.her the wheat into rr:y barn.'* Mat. xiii. 24, 25, 26, 27, 28, 29 30. THE reader, by cafting an eye on the preced- ing paragraphs of this chapter, will find the above text introduced by an explanation of a preceding parable, in which a fower is reprefented fowing his feed ; the feed falling in diiTercnt fituations and on different grounds, &c. Different effecls were the confequence, as is ffiown in the accurate explanation. Chrift then goes on to give further intimations of what would happen, or come to pafs, likening his kingdom, in the gofpel difpen- lation, as follov/s : ill. Himfeif, a fower of good feed. 2d. The word of the kingdom, by good feed that was fown. 3d. Man to whom the gof- gel was preached, by a fields whofe owner is Chrift. 6S Notes on the Parables, 4th. He forcflieweth a declenfion in the religion which he was introducing, even a Hate of careleis^ nefs and inattention, by men flceping. . 5th. The introduction of falle doctrines into the church, is fignified by an enemy's fbwing tares among wheat. 6th. He lliows that falfehood would be mixed with truth, in the underftandings of chriftians, by the tares appearing among the wheat. 7th. Ihe defire of profellbrs of purging falfe ideas and no- tions out of the church, is reprefented by fervants afking leave to gather tares from among wheat. 8th. The unfkilfulnefs of thofe profeflbrs, even all of thofe who vainly fancy themfelves capable of purging Chriflendom of errors, is fliown in the anfwer to the fervants, " Nay ; left while ye gather up the tares, ye root up alfo the w^heat with them." 9th. Ihat it was the w^ll of the Saviour that falfe doctrines fliould be imbibed until their fruits fhould come to maturity, is fhov/n in that he faitb, '• Let both grow together until the time of har- veft." loth. The clofe of the mediatorial king- dom is reprefented by a harveft, or (as in the ex- planation of this parable by Chriit himfelf) the end of the world ; the word world having the fame fignification as that of kingdom in the text, nth. 'An all glorious manifeftation of the gofpel of reconciliation in its divine purity through the miniftry of the fervants of the Lord, is reprefent- ed by reapers fent forth, which reapers, or angels, (as in the explanation) fignify to us the faithful laborers whom the Lord of the harveft will fend forth into his plenteous harveft. I view them by an eye of faith ; my eyes are greatly fatisfied, and my heart leapeth for joy : O my God, make me more like them. The time is coming, w^hen the Lord will make his angels meffengers, and his Nol€s on the Parables: 6'f mmifters a flaming fire indeed ; when Zion's watchmen lliall fee eye to eye ; and to rhem fliall be gwen power to bind error with the flrong cords of argument, and to burn it wi'h tlie fervent fire of divine truth and love ; and to gather the glo- rious truths and promifes of the gofpel into a fafe fituation, fecure from being any more aduUerated with falfehood ; which is reprefented by wheat- gathered into tiie barn feparated from tares, f H.LUSTRATION.^ To make the foregoip.g parable lignify the end- fefs mifery of the wicked part of the world, it is- ufually underftood as follows : ill. By good feed is meant good men, who believe in Chriit, and are his true difciples in this world. 2d. By tares is meant impenitent unbelievers, who, from hardnefs of iieart and bliiidncfs of mind, rejccl liie invitations of the gofpel, and refufe the lig ! 1 1 wh i ch God has fe n t . 3d. By the tares and wheat growing together until the time of harveil: is meant, that the right- eous and the wicked live together, in this world, Iharino: the orivilesres of Providence in common. 4th. The harveil:, or end of the world, means> \ . the diiiblution of this material earth by fire. 5th. The gathering of the tares together, bind- ing them in bundles and burning them, is to be underfcood to mean the cafting of the wicked un- believers into a Hate of inconceivable torment, where their mifery will never end. 6th. The gathering of the wheat into the barn, means the acceptance of the righteous in the king- dom jf everlailing blifs. Let us now look and fee how fuch an explana- tion may be juftificd by the text. If tares, in the *J0 Notes on the Parables, parable, mean wicked men, what does the text mean by faying that while juen /lept an enemy came and fowed tares among the wheat, and went his way ? Here the reader is called upon to exercife candor. Who were thofe mcn^ who flept at the time this enemy fowed tares amcmg the wheat I Were thofe men righteous or wicked? It feems that their getting lo much off of their guard as to be afleep, gave this enemy an opportunit)'bf fow- ing his tares. But the above explanation fuppofes that the wicked are the tares. Jefus fays, in the explanation of this parable, that he who fowed the tares is the devil. If then tares mean unbe- lievers, what is meant by the devil's fowing them among the righteous, or the wheat ? It is difagree- able even to ftate any thing fo abfurd as this erro- neous opinion appears to be. But that the matter may be foftated that none may mifunderftand, the facts may ftand thus : If the wheat mean righteous people, then the Son of man fowed righteous people in this world. If wicked people are the tares, then the devil fowed wicked people in this world, w^hile the righteous were aileep ! As no reafonable perfon can believe that the devil fowed wicked men in this world, fo, it would feem, no reafonable perfon in the free exercife of rationality, can believe that tares, in the text, mean wicked men. Yet if we admit the wild notion of Chrift's fowing the righteous in this world, and of the devil's fowing the wicked here among them, what will be the confequences ? W^ho did Chrift come to fiive ? The righteous ? No, he came not to call the righteous, but finners to repentance. If tares can be converted into wheat, which mufl be fuppo- fable according to common opinion, then it would be a waile to cail away or burn the tares. He Kijfes on the Parables, 71 that faid, " Gatlier up the fragments that nothing be loft," will never burn tares, if he can convert them into wheat, as eafily as he could ^ttd the muUitudes which he did with fo fmall a quantity of provilion. Let us look again and (ct if there be any analo- gy between the foregoing fentiments and the context which introduces this parable. As is obferved in the notes, the reader may find this parable introduced by an explanation of a pre- ceding parable. " Behold a fower went forth to fow ; and when he fowed, fome feeds fell by the w^ay fide, and the fowls came and devoured them up. Some fell upon ftony places, where they had not much earth ; and forthwith they fprung up, becaufe they had no deepnefs of earth ; and when the fun was up they were fcorched ; and, becaufe they had no root, they withered away. And fome fell among thorns ; and the thorns fprang up and choaked them. But other fell into good ground, and brought forth fruit, fome an hundred fold, fome fixty fold, fome thirty fold." As is fhown in the explanation which Chrifl gave the above parable, he evidently mjeant to rcprcfent the gofpel which he preached by feed which the fower fowed, the different hearers of the word, by the different foils into which the feed fell, kc. Sec the explanation. When any one heareth the word of the kingdom, and underflandeth it not, then com- eth the wicked one, andcatcheth away that which was fown in his heart. This is he which received feed by the wa.y fide. But he that received the feed into flony places, the fame is he that heareth the w^ord, and anon with joy receiveth it : Yet hath he not root in himfelf, but dureth for a while; for when tribulation or perfecution arifeth becaufe ^2 Ncies on ihe Parables, of the word, by and by he is offended. He alf© that received leed among the thorns, is he that iheareth the word ; and the care of this world, and the deceitfulnefs of riches, choak the .word, and he beconieth unfruitfuL But he that receivcth feed into the good ground is he that heareth the word, and underftandeth it, which alio beareth fruit, and bringeth forth, fomc an hundred-fqki, fome lixty^ fbme thirty. T With the above explanation, Jefus introduced the parable of the tares of the field. Now as Je- fus evidently means to reprefent the word of his kingdom, which he preached, by tlie feed which fell in different grounds, where is the propriety of fuppofing that he means men and women by the good feed which he fowed in his field ? or by tares v/hich the enemy fowed ? If we are difpofed to Aife the words of our blelT- ed Redeemer in a candid manner, and learn his meaning by a careful connexion of the facred text, it will appear very evident that the above notes on the parable of the tares of the field embrace the •general ideas thei'e communicated. Wheat is by no means an unfuitable emblem of the word of the gofpel, the true doclrine of divine life. Nor are tares of a very diiferent character from falfe -dodrines which make many appearanc^^s like the truth, as tares do like wheat, when in the blade. As tares are of a hurtful nature among wheat, choaking it and rendering the harvefl light, fo are the falfe doctrines in the chriftian church ; they have choaked the pure word of life,and while they have flouriflied tliemfeives, the truth feemed to wither away. It does not appear at all unlikely, that by harveff, or end of the world, the ."raviour might mean the fame which he communicated to. Notes on the Parables, 73 his fervant John on the Ifle of PatmoS, relative to the clofe of the reign of the beaft. It is then that an angel comes down from heaven with a chain, and binds the old ferpent, the devil, who fowed the tares. This angel, no doubt, fignifies the miniftry of the two wdtnelTes, after they are quickened with the fpirit of life from God. St. Paul directs us to the fame event, and gives it a iimilar appear- ance in 2 Thes. ii. 7, 8. " For the myftery of ini- quity doth already work ; only he who now let- tcth, will let, until he be taken out of the way ; and then (hall that wicked be revealed, whom the Lord (liall confume with the fpirit of his mouth, and fliall deih'oy with the brigbtnefs of his com- ing." llie prefent is the day in which thefe fcrip- tures are receiving their fuliilment. The day of the Lord is already come ; and it burns like an oven. It is manifefted by fire, and fliall try every man's w^orks, or doctrines, by fire. Thofe doc- trines which are juftly reprefented by tares, are alfo reprefented by St. Paul by hay, wood and flubble ; thefe are to be burnt, and the poiTefTors of I hem, and thofe who framed them, are to fufFer lofs. See the^text : ifl Cor. iii. 15. " If any man's work fliall be burnt, he fliall fufFer lofs : but he himfelf fliall be faved ; yet fo as by fire." It is well to notice that when the true light advances, and the darknefs is fleeing away, the minifters of darknefs cry out againft the prevailing errors of the times, and call it a day of darknefs. This is dcfcribed by the prophet ; See i^mos v. 16 — 23. " Tlierefore the Lorci, the God of hofts, the Lord, faith thus, Wailing fliall be in all flreets ; and they fliall fay in all the highvvays, alas ! alas ! and they (hall c'all the hufbandman to mourning, and fuch as are fldlful in lamentation to wailinj;. And G 74 A'c/V^ en the Parables. in all vineyards fliall be wailing : for I will pa^ through thee, faith the Lord. Woe unto you that dcfire the day of the Lord ! to what end is it for you ? The day of the Lord is darknefs and not light. As if a man did flee from a lion, and a bear met him ; or went into the houfe and leaned his hand on the wall, and a ferpent bit him. Shall not the day of the Lord be darknefs and not Hght ? even very dark, and no brightnefs in it ? 1 hale, I defpife your feaft-days, and I will not fmell in your folcmn aflemblies. Though ye offer me burnt -offerings, and your meat-offerings, I will not accept them ; neither Will I regard the peace-ofFerir^^s of your fat beads. lake thou away from me the iioife of your fongs ; for I will not hear the melody of your viols." How re- markably clear the prefent day is pointed out in the above fcripture. The chriftian clergy have been praying for a long time that the glorious day of the Lord would cosne, that papal darknefs and idolatry might come to an end, and that the true gofpel might fhine fo clearly as to difcover and confume all error ; and God, according to his promifes, is now fulfilling thefe things ; but what are thofe who defired the day of -the Lord about ? Why groping in thick darknefs, according to the words of the prophet. They are calling the huf- bandmen who have been laboring to raife up the tares, and to pluck up the wheat, to mourning; and thofe among them, who are fkilful in lamenta- tion, are called to wailing. Who would have be- lieved, thirty years ago, that our clergy in America would have fet up a lamentation at the downfal of popery ? Would they not have rejoiced then, if they could have believed that any of them ihould live to fee the day ? But the overflowing ]>Jote5 on the F-arables* j^ fcourge comes too near them. They thought themfelves fecure ; they faid, " We have made a covenant with death, and with hcil are we at agreement ; when the overflowing fcourge fliall pals through, it Ihall not come unto us : for we have made lies our refuge, and under falfehood have we hid ourfelves." But God anfwers them as follows ; See Ifaiah xxviii. 1 6 — 20. " Therefore, thus faith the Lord God, behold, I lay in Zion for a foundation a ftone, a tried ftone, a precious cor- ner Hone, a fure foundation : he that believeth ihall not make hafte. Judgment alfo v/iil I lay to the line, and righteoufnefs to the plun)met ; and the hail iliall fweep awMy the refuge of lies, and the waters fliall overflow the hiding-places. i\nd your covenant with death fiiall be difan nulled, and your agreement with hell fliall no.t fland ; when the overflowing fcourge fliall pafs through, then ye (hall be trodden down by it. From the time that it goeth forth it fliall take you : for morning by morning fliall it pafs over, by day and by night ; and it fliall be a vexation only to underftand the report. For the bed is fliorter than a man can ftrctch himfelf on it, and the cover- ing narrower than that he can wrap himfelf in it/' The doclrine of limited, partial folvation, and never ending punifliment, in which there is no mercy, as there is none of that wifdom in it, which is full of mercy and without partiality, is the bed.'On which the wifdom of this world, which cometh to nought, has been endeavoring, in a thoufand ways, to ftretch that man who is more procious than the gold of Ophir ; but the bed is too fliort. The benevolent Jefus fays, notwith- fl:anding they have decked their bed with tapeflry, and with the fine linen of Egypt, yet I have not 7^ Notes on the Parabks^ where to lay my head. His head is therefore wet with dew, and hi& locks with the drops of ther night. How much Ikirting and fringing there has been to the creeds of antichriftj and after all,, the cover- in sr is too narrow. PARi\BLE XIV. " Another pajable put he forih unto them, fayinof, The king- dom oi- heaven is like to a grain of muftard (Qta^ which a man took and fowed in his field ; which indeed is the leaft of all feeds ; but when it is grown, it is the greateft among herbs, aiad becometh a tree ; io that the birds of ihe air conje and lodge in the branches thereof." Mat- xiii. 31, 32. IN thi^ parable, Chrifl reprefents^ I ft. The gofpel of everlafting life, by one graia of muftardfeed ; not on account of its frnalinefs, or iniigniiicancy, in itfelf confidered ; but on ac- count of its fmall appearance when it was firft re- vealed to man on earth, by a threat to the ferpent, in which it was faid, " Thcj^^J of the womaa iliould bruife his head.'' ■id. Mankind, or human nature, by a field, in whicii the inufLard-f-sd is fown ; in which this, parable correfponds with the fornier. ^3d. Chrift reprefents himfelf, by the man who fowed the muftard {qq(\ : His doctrine, v/hich he preached, by the muftard-feed, which appeared vain and iniignificant to the fcribes and pharifees -^ the leaft of all feeds, the mt)ft defpifed in the eyes of vain and foolifh men who judge by the out- ward appearance of things, without being able to fcan their inward qualities, or determine their real worth. And how many millions of ftupid mor- Notes on the Parables. yy tals are daily neglecting thofe glorious truths of the kingdom of God, and the gofpel of everlafting confequence and value, and running greedily in purfuit of the falfe glare of things of a momentary confequence, and even building their happinefs in acquifitions which ought and muft be their fliame. 4th. He fhoweth the future fuperiority of the gofpel over all other religion, by the muilard-feed, which, after it is grown, is the greateft among herbs. And laftly. That reft which mankind fliall finally obtain in the many manfions of divine grace, is fignified by fowls lodging in the branches of this chiefcft among herbs.. ILLUSTRATION. In the yid Pfalm, the doclrine of Chrift if: reprc^ fented as follows: See verfe 16. *' There fliall te an handful of corn in the earth upon the top of the mountains ; the fruit thereof fhall fhake like Lebanon : and tliey of the city Ihall fiouriih hke g^rafs of the earth/' To the eye of human wifdom, the hope would be fmall, and the expectations faint, which fliouid arife to the num.erous inhabitants of a city, from one handful of corn, efpecially if that, in the room of being fown in a luxuriant vale, (liould be caft on the tops of mountains. Yet notwithftand- ing thefe unpromiling appearances, we are aflbred, in the facred text, that its fruit fliall fliake like Lebanon, and that they of the city fliall flourifli like grafs of the earth. The extenfivenefs-of the Re- deemer's grace and kingdom is very beautifully ^^x. forth in this Pialm. See verfe 6, kc, "He fliall come down like rain upon the mown grafs ; as Ihowers that water the earth. In his days fliaii G 2 7§ Notes on the Parables. the righteous flourifh ; and abundance of peace fo long as the moon endureth. He fhall have do- minion alio from fea to fea^ and from the river unto the ends of the earth. They that dwell in the wildernefs ihall bow before him y and his ene- mies ihall lick the duft. The kings of Tarfhifh^ and of the ifles fhall bring prefents *, the kings of Sheba and Seba Ciall ofrer gifts. Yea, all kings Ihall fall down before him ; all nations fhall ferve him." What heart can refrain from joy on being: afTured that all thofe kinq:s v.^ho have made their terrors known on the earth, whofc v/icked reigns are recorded as horrible monuments of human pride and ambition, whofe very names, on account of their ungodly cruelty, are words of reproach, iliall, finally, be the humble, penitent fubjecls c£ divine grace ? Is there a lover of the bleffed jefus, in the world, who can refrain from gladnefs when. 2i{iVLVQiMh2it all nations Jhall Jerve this- glorious cap- tain of our falvarion ? ? The wonderful increafe and growth of the gof- pel in the world, and the diminiiliing of falfe doc- trines in the fame ratio, reprefented by the para- ble of the muflard, are clearly fet forth in the 17th chapter of EzekiePs prophecy: See verfes a2, 23, 24. "Thus faith the Lord God, I will alfo take of the highell branch of the high cedar, and will fet it, I will crop off from the top of his young tv/igs a tender one, and will plant it upon an high mountain and eminent. In the moun<:ain of the height of Ifrael will I plant it ; and it Ihall bring- forth boughs, and bear fruit, and be a goodly cedar : and under it fhall dwell all fowl of every wing ; in the fliadow of the branches thereof ihall they dwell. And all the trees of the field fhall know that I the Lord have brought down the Notes on the Parables. 79 Mgh tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourith : 1 the Lord have fpoken, and have done it." The popular religion, which has appeared fo' high, green and Eouriihing, in which the carnal pride of man has fo much delighted, is fet forth, in the above text, as brought low and dried up ; v/hile the true gofpel, which, in the eyes of vain profef- fors, has appeared low and dry, even as a root out of dry ground, having no comelincfs, is reprefenC- ed as being exalted and flouridiing. Chrifl and his doclrinc, as they appeared to the fcribes, pharifees, and doctors of divinity, was low, mean and contemptible. Mmy were the plauhble objeclions which thofe felf ililed learned divines could make to Jefus and his religion. HcAvas not educated in their divinity fchool ; he was not regu- larly inducted into Mofes' feat as a teacher ; he went about as an innovator, preached any where, where he fourid an audience, fomeiimcs on board of a Hiip, at another in fome defert place, then on fome mountain. He was remarkable for being a^ friend to linners, and was conftantly in their com- pany, v/hich he feemcd to prefer to the company of thofe who fuppofed that their fandity and zeal for the true religion would have attracted the at- tention of any true prophet of God He forgave finners their iins^ fet ttiem at liberty from Satan's yoke, and adopted them into his fi-nily^ ; this was very difguiHng to thofe who prided themfelveS' on their own goodnefs. If thofe linners, who knew not rke law, could be forgiven and admit:ed into divine favor, they v/ ;re juil a^ well pro vi Jed for as thofe who had i;:adied the law according to the rules of their fciiOoI, lafccd twice iu a week, and paid tithes of 8'o Notes on the Parables. all which they poffefl^^d. This, in their opinions, inuft have appeared very irreligious and demoral- ifing, and of a tendency dangerous to the caufe of true religion. The Sabbath day was fo much dif- regarded as to have miracles of mercy performed on it, to the great grief of thefe godly fathers of the church, ^nd, indeed, as if to render himfclf odious in their fight, Jefus informed them for cer- tainty, that publicans and harlots ihould enter the kingdom of heaven before them. What could thefe blinded bigots naturally conclude, but that Jefus was a Samaritan and had a devil ? Thus they thought, and thus they treated the Lord of glory with contempt, and his doctrine with fcorn. Yet this leaft of all feeds grew, run and was GLORiFiEDs until its towering branches over-topped all the religion of the Scribes and Pharifees, put out the light of pagan idolatry, and become very glorious. But Zion in her travels has her nigl;.' s as well as her days. Since the revival of the doc- trine of (he old Pharifees, together with many fu- perllitions of the Gentiles, ail which have been ef- tablifhed in Chrifrendom, bearing the name of An- tichrift, Zion has been in the waidernefs in a low condition and defolate. But her time is now. come, and the Lord is now fullilling his promife in returning her captivity, and rendering lier the joy of the whole earth. Her doctrine is as much del- pifed by thofe who ftand in X.ht fpirit and religion of the old Pharifees, as it was by thofe Pharifees when her fon preached it in the flefli. How^ever, we have God's promife, and v/e may fafely truft in it, that (he fliali be eifabliilied in righteoufnefs, and that Ihe ihall be far rrom oppreliion. That no weapon that is formed againft her fliall profper : and every tongue that fhall rife againft her in judgment, {lie ihall condemn. Notes on the Parables* Zi PARABLE XV. •* Another parable fpake he unto thvru, The kingdom of heaven is Ifke unto leaven> which a woman took and hid in ihrce roeafares of meal, till the whole was leavened.'* Mat. xiii. 33. BY this parable we learn, ift. The divine ef- ficacy of the gofpcl on the creature who ftands in need of its falvation, by the po%er of leaven oper- ating in meal. 2d. We are taught that all momentous trutli and fublime do(5trinal idea of the real nature of man, which abfolutely ftands in relation to Chrifk, or his gOibel, as meal does to leaven ; for, it may be obforvcd, that leaven could have no poilible operation in meal, did not the meal, in its own nature, poiTefs a quality that naturally adhered to the leaven. 3d. The final effects of divine grace in themin- iftry of reconciliation, in which we look for unr- verfal fubmiilion to Chrift in his glorious and ever bleucd kingdom, is communicated in that it is faid, *' until the whole was leavened.** ILLUSTRATION. As leaven has a power to affimulate meal with itfelf, fo as to form but one mafs and to conftitute a unity of all its parts, it is a remarkably happy reprefeatation of the power of divine light, truth and love, in their operation in faving mankind from fm, and bringing them into reconciliation with God. To effect this reconciliation is the great objecl of the gof^^el miniftry, as may be {ctn in St. Paul's 2d Epiftle to the Corinthians, where he (hows the general procefs of bringing from the lyftem of thc'ficfh into that of the fpirit, the do- S2 Notes on the Parables, ing away of old things, and of having all things new in conformity to God. See verfe 14, &c. " For the love of Chrifl conflraineth us, becaufe we thus judge, that if one died for all, then were all dead : and that *he died for all, that they which live fhould not henceforth live unto themfelves, but unto him v/hich died for them, and rofe again. Wherefore, henceforth know we no man after the flefh : Yea, thoijgh we have known Chrift after the fleih, yet naw henceforth know wc him no more. Therefore, if any man be in Chrift he is a new creature : old things are palled away ; behold, all thing's are become new. And all thin2;s are of God. who hath reconciled us to himfclf by Jefus Chrift, and hath given to us the miniftry of re- conciliation : to wit, that God was in Chrift re- conciling the World unto himfelf, not imputing their trefpaftes unto them/' The opinion of our doctors, that the very na- ture of man is fo depraved that there is nothing morally good in it, and that it is totally averfe to the nature of God, is doubtlefs erroneous! St. Paul fays, Rom. v. 8. " But God commendeth his love toward us, in that, while we were yet finners, Chrift died for us." Again he fpeaks of the great LOVE wherewith God loved us, even when we were dead in sins. Here let us inquire, what it was that God lov- ed ? He furely could not love that which is total- ly contrary to his nature ; yet he loved us while we were yet finners. It is believed and taught, that man by lin has loft the image of God in which he was created, but this opinion does not well agree with the teaching of Chrift, where he reprefents the linner by a loft fheep, a loft piece of iilver, and by a fon who went away from his father l^Qtes on the Parables. S3 rand foollfhly fpent his intercft. In thole parables, the iinner is reprefented as remaining the fame in nature and fubflance, but changed as to cir- cumftance and difpofition. If the prodigal had lofl the image which he had when he went from his father, by what did the father know him, while he was yet a great way off ? /igain, if the finner have nothing good in him, what does he fm againft ? Where there is no law, there is no tranfgreflion. The apoflle fays the Gentiles having not the (written) law, area law unto themfelves : which fliew the vvorks of the law written in their hearts, their confcience alfo bear- ing witnefs, and their thoughts the meanv/hile ac- • cufmg or elfe cxcufmg one another. The fcripturcs generally confider mankind to i^and in ths relation of children to God, though the children are reprefented as alienated from the life of God, through the ignorance there is in them. Now if it be ignorance which is the caufe ■of our alienation, it is evident that it is our igno- rance which has produced all in us which is con- trary to our heavenly father. This being the cafe, it is eafy to fee what will be the confequence of the fulfilment of the fciipture which faith, " All fhall iknovv me from the leaft unto the greateft." Ihis knowledge \v\\\ do away every thing in us Vv hich is contrary to hoiinefs, and mould or aflimilate us into the likenefs of truth. Jefus fays to the Jews, if you knew the truth, the truth fhould make you f rce ; and again he fays, in his prayer to his father, this is life eternal that they might know thee the only true God, and Jefus Chrift whom thou haft fent. If the common doclrine were true, the re- verfe of thofe fcriptures would be true ; for if the nature of man be oppofed to the nature of God, 5 4 KviCi on the F arables, then the more we know of God, the more we fhould feel an aveilion to him. -Again, it is an in- variable law of nature, as far as we can examine, that thofe things and circumflances w^hich agree with the nature of any creature, are beft calculated to make that creature happy. Ihe bird being conflituted congenial to the air, cannot fubfifl in the water, but is as happy in the air as the fifli is in his native clement, to of the f:lh, he being fuited to the clement of water, is as happy there as the bird is in the element to wnich he is fuited. Would it then be a bleffing to the bird to convert his nature into that of a fifli ? or would it be a bleffing to th^ fifh to be converted into a bird ? It is plain that it would add nothing to either of their happinefs. To change the nature of a crea- ture, is therefore not a bleffing ; but to help any creature out of a circumftance which is contrary to its nature into one more agreeable, is a bleffing. 1 he deliverance which w^e obtain by the gofpel of Chriil, is therefore reprefented as having fuch an effect. St. Peter fpeaks to his brethren of God's calling them out of darkness into his marvel- lous LIGHT, why was this a bleffing ? Becaufc darknefs is not fo pleafant nor fo agreeable as light is. But the objector mull have the liberty to fuggefl that men chufe darknefs rather than light, and it is true that they do, and there are two rea- fons for it ; the firft is, they put darknefs for ^ight, and the fecond is, their deeds are evil. The pro- phet Ifaiah fpeaks of Chrift as being given "for a covenant of the people, for a light oi the gentiles j to open the blind eyes, to bring out the prifoners from the prifon, and them that fii in darknefs out of the pfifon-houfe." As it is not fo agreeable to our nature to be blind, and in darknefs, as it ib to Nt/fes on the Parables* S5 fee and have the light, fo fuch metaphors are cho- fen to reprefcnt the faivation of man from his fiii which is fo contrary and tormenting to his nature. As a prifon houfe is difagreeable to men, and our very natures ihudder at the thoughts of con- finement, fo it is proper to reprefent a flate of fin by fuch a furiilitude. And as freedom from im- prifonment is an object of the higheft poflible concern with one who is confined, fo it is proper to reprefent the bleflings of the gofpel, which faves us from the bondage of fin, by fuch an emblem. But what propriety would there be in fuch repre- fentations, if the finner were in a fituation perfect- ly agreeable to his nature, as is the bird when on its wings in the air. The univerfal fubmiilion, fuggefted in the notes, to Chrifi: in his glorious and ever blelfed kingdom, may be illuftrated and fully proved by the follow- ing fcriptures. Eph. i. 8, 9, 10. " Wherein he hath abounded towards us in all wifdom and pru- dence ; having made known unto us the myllery of his will, according to his good pleafure, which he hath purpofed in himfelf : that, in the difpen- fation of the fulnefs of times, he might gather to- gether in one all things in Chrift, both which are in heaven, and which are on earth, even in him." It is jufl: to notice, that as the parable denotes the whole mafs of meal to be leavened, which brings the whole into a unity of circumfi:ance, fo the apoftle, in the above text, fpeaks of all things be- ing gathered together in one, in Chrift. The apoftle fays, as has been noticed before, *' If any man be in Chrift, he is a new creature." And here he fays that all things in heaven and on earth fhall be gathered together in Chrift, which corref- ponds with the words of him who fitteth on the H S6 Notes on the Parables, throne, who faith, " Behold I make all things new." Phil. ii. 9, 10, ii. " Wherefore God alVo hath highly exalted him, and given him a name which is above every name ; that at the name of Jcfus every knee fliould bow, of things in heaven, and thicigs in earth, and things under the earth ; and that every tongue fhould confefs, that Jefus Chriil is Lord, to the glory of God the Father." Col. i. 19, 20, 21. " For it pleafed the Father, that in him fliould all fuln^fs dwell : And (having made peace through the blood of his crofs) by him to reconcile all things unto himfelf ; by him, I fay, whether they be things in earth, or things in heaven. And you, that were fome time alien- ated, and enemies in your mind by wicked works, yet now hath he reconciled.'* Let us afk the foU lowing important queftions relative to thofe fcrip- tures, above quoted. ift. What is the fact which the author of thofe paiTages intended to communicate by them ? 2d. Is that fa^i clearly exprefied by the words which the author ufedf 3d. Is that fa^ confident with the moral char- acter of God, fo as to be honorary to him ? 4th. Is it confiftent with the fpirit of Chrift, fo as to be honorary to his mediatorial office ? In anfwer to the firft qtieftion will it do to fay, that the fact which the apoftle mer.nt to commu- nicate in thofe palTages, is, that God has madeJ. known the myftery of his will according to the good pleafure which he purpofed in himfelf, that through the mediation of Jefus, he defigns the reconciliation of but a fmall part of mankind to himfelf? And that only a very few of the human race fhould be finally, in the difpenfation of the /ulnefs of times, gathered together in one in Chrifl? I^ofes on the FaraBlcs, ^j is there one fingle exprefTion, in thofe fcriptures, which goes, in the leaft fenfe, to exprefs fuch a facl ? There furely is not ; but the whole appears to have been defigned to exprefs fomething very different. The expreffions ufed in the notes ice hi to be as fuitable to exprefs the facl: which we arc after, as any at command. " Univerfiil fubmifiion to Chrift in his glorious and ever blefled king- dom." And the candor of the reader is requetled to judge, on mature deliberation, whether there are- any expreflTons left out of the above quoted fcriptures, which are v/anting to exprefs this facl. To the fecond queflion it may be replied, that there appears not the lead ambiguity in the ex- preffions, but a manifeil defign, and that by an excellent mafter of language, to (late the facl a-s plainly as poUible. As it refpecls univerfality, he fays, All things in heaven, and in earth, and under the earth. As it refpeds fubmifiion, he fays. Gather together in one all things in Chrijl : that at the name of ye/us every knee Jhould boii\ and that every tcngue fnould confefs, that Jefus Chrill is Lord, to the glory of God the father. By him to reconcile aU things' to himfelf. Thus the facl expreffed is as plain as words can make it. To the third queflian we find an anfwer in one of the pafTages quoted, as follows : " That at tlie name of Jefus every knee fhould bow, and that every tongue fhould confefs, that Jefus Chrift is Lord, to the glory of God the father.'' The laft queftion muft be conceded to in the afiirmative ; for the fpirit of Chrift in ail believers, moves them to pray for univerfal reconciliation to God through his mediation, wliich prayer is conhftent with the manifeft objecl of the media- torial ofiice> as exprefled in the following fcrip- SB Noffs on the Parables. tures : " For this purpofe was the Son of God manifefted, that he might deftroy the works of the devil." " And we know that he was inanu fefted to take away our fins." " Behold the Lamb of God, which taketh away the fin of the world." PARABLES XVI and XVII. "* Again, ihe kingdom of heaven is like uato ireafure hi3 in a field ; the which when a man hath found, he hideth, and for )oy thereof goeth and felleth all that he hath, and buyelh that field.'' Mat. xiii. 44. CHRIST here reprefents, id. Human nature, by a treafurer. 2d. Mortality and time, by a field, in which the treafure was hid. 3d. Himfelf, by the one who found the treafure and for joy hid it.. 4th. His parting with the glory which he had with the Father before the world was, and vefling^ himfelf, through his mediatorial proceis, with all povver in heaven and earth, by which mortality and time became manifelliy his own, and by which his right of property in the whole creature, which was made fubjcd to vanity, was manifeif ed, is reprefented by a man's felling all that he had ix\d buvins: the lield which contained the treafure. " Again, the kingdom of heaven :s like unto a nnerchant man feeking goodly pearls ; vho, when he halh found one pearl of great price, he went and fold all that he had, and bought it.^' Versfs 45, 46, ^ Ihe ideas communicated in this parable are ak moll fimilar to thofe in the preceding. ift. Human nature is here reprefented by z pearl oi great price. l^otes on the Parables, 89 id. The Saviour reprefents himfelf by a mer- chant-man feeking goodly pearls. 3d. The fuccels of his miiiion in feeking and faving that which was loft, is Ihown in that the merchant-man found a pearl of great frice^ and made it his own by purchafe ; for which pur- pofe, he fold all that he had, as defcribed in ^hc former parable. But let it be remembered, for the excitement of eternal gratitude, that this pur- chafe was with great price. ILLUSTRATION. The two parables foregoing, are fo fimilar, that an illuflration of one is conceived to be of both. It is acknowledged that divines, refpectable for their learning, and highly dcferving for their afii- duity in ftudy, have underftood and taugiit that the pearl of great price is Chrift Jefus. And agreeably to this generally received opinfon, it is cuilomary to make ufe of the parable to awaken finners to the importance of feeking Chriil: aild of getting an intereft in him before it is too late. However, this opinion, notwithftanding it is fup- ported by nnach authority from commentators, is fubiecl: to the foUowino; objections from the fcrip- tures. lil. Mankind in a ilate of fm is reprefented by flieep gone aftray ; by the fick who need a phyfi- cian ; by captives to be redeemed ; by prifoners in a pit, who are to be viilied. Now if Chriil: be the pearl of great price, and the finrer- the mer- chant-man, it is putting the burden and labor on the loft Iheep, to find the (hepherd : it fuppofcs that it is the duty of the Tick to vific the phyhclan ; of captives alfo to redeem tliofe on whom they depend for redemption ; an'.i it al/f) fiippofes that* 90 Notes on the Farables. thofe prlfoners in the pit muft get out themfelves, and go and find fomebody to affift them out of their difficulty ! 2d. The Saviour fays, '' The Son of man came to feek and to fave that which was loft." Again, •^ Other fheep I have, which are not of this fold ^ them alfo I muft bring,, and they fliall hear my vcJice ; and there fliall be one fold and one fhepherd.'' Again, "The whole need not the phyfician, but they that are fick." It is alfo written, " They ihali be gathered together as prifoners are gather- ed in the pit, and ihall be fhut up in the prifon, and after many days lliall they be vifited." 3.d. As to the purchafe, what has the finner to fell which will enable him to purchafe Chrift ? and if this could be done, how could it be faid that God fo loved the world that he gave his only begotten fon^hd On the other hand, is it not faid that Chrift bought his church with his own blood ? Are we not told, that we are not our own^ but that we are bought Vv?ith a price ? and that we are not redeemed with corruptible things, fuch as fiiver and gold, but with the precious blood of Chrift? Though it v/ould be uncharitable to ac- cufe commentators of inlincerity in turning the fcriptures contrary to their manifeft meaning, yet we may venture to fet the common opinion of the parable of the pearl of great price, to the credit of antichrift, as it is by fuch turns that he oppofes Chrift as the Saviour of finners. The objector to the opinion that human nature is the pearl of great price, and Chrift the mer- chant-man, will fay that mankind, in a ftate of lin^ cmnot juftly be reprefented by a trcaiure, or pearl of great price. This objedion would have all the weight which the objeclor would attach to it, if Notes en the Fa rabies. gr fiuman nature were totally depraved, as is gene- raiiy fuppoled. Bat this cannot be granted, for reafons 2[iven in the illuftration of the notes on the o parable of the leaven, together with thofe that follow. I ft. When God made man, he pronounced him very good. Now if man was very ^ood^ could he be made good for nothing as eafiiy as is generally reprefented ? If the wifdom ©f God pronounced man very good, is it not reasonable to conclude that he was fo viewed, in the wifdom of God, in relation to the whole futurition of his exiftence. 2d. The general tenor of the gofpcl reprefents the- Saviour as giving, himfelf for us, giving himfelf a ranfom for all, redeeming us with his own blood, &c. Now is not this Christ the fame wifdom of God, which pronoupced man very good, in the beginning ? St. Paul calls " Chrifl the power of God, and the wifdom of God.*' And is not this the wildom of God v/hich fpeaks in the 8th of Proverbs, faying, " Then I was by him, as one brought up with him y and I was daily his delight, rejoicing alv/ays before him : rejoicing in the hab- itable parts of his earth : and my delights were with the fons of men." If any change had taken place in the fons of men, after creation, before Chrift, who is the wif- dom of God, came in the flefh, which rendered them of no value in the eye of this wifdom, then how is it poflible that Chrift Ihould ftill let his affeclions and love upon them ? 3d. As it is impoiiible for divine wifdom to fet too high a value on any object, it muft be con* ceded, that if God loved us with a great love, EVEN WHEN WB v/ERL DEAD JN SIN, that there is in us a value equal to being thus loved. If it be ^2^- Notes on ihe F arables. objecled, that this argument, though as clear as light, and as fimple as truth, exalts the creature, wherein he ought to be abaled ; let it be replied, that this argument fets up no value or worth in the creature which is the refult of any moral agency, or phyfical power at his difpofal ; but it Ihows a value or worth which divine goodnefs- gave the creature in creation, of which, however ignorant we may be of it, divine wildom can nev- er lofe fight. 4th. The fuppofition that there is not a value in ■ riian as great as this ai^ument contends for, but that he is a totally depraved creature, cafts an un- favorable refledion on the creator, turn the argu- ment which way we will. 1 o fay that God creat- ed a being of no value, in his own fight, is more than any perfon can believe. And to fay that he • created a being of fo little worth, or placed that worth on fueh a principle as it fhouM be deftroy- ed forever, is an abfurdity of equal deformity as the other ; for the creator might have made his creature good for nothing in the firft place, as well ^ as to conftitute him fo as he would become good ^ for notliing afterwards*. 5th. The procefs of divine grace in bringing man-- kind into a ftate of holinefs and reconciliation to* God, is reprefented by washing, purging, clean- sing, PURIFYING, refining, &c. Now uonc of thofe terms can be juftly applied to that which is ■ of no value. See MaL iii. i, 2, 3. " Behold I will- fend my meffenger, and he fliaii prepare the way before me ; and the Lord v/hom ye leek ihall fud- denly come to his temple, even the meffenger of the covenant, whom ye delight in : behold he fhali come faith the Lord of hoils. But who may abide the day of his coming ? and who fliail Hand l^otes on the Parables. 93 v/Iien he appeareth ? for he is like a refiner's fire, and like fuller's foap : and he (hail fit as a refiner and purifrer of iilver : and he ihall purify the fons of Levi, and purge them as gold and filver, that they may offer unto the Lord an offering in righteoufnefs." In this fcripture the fons of Levi are reprefented by gold and fiver ^ not on account of their moral holinefs or perfonal righteoufnefs, for if that had been the cafe they would not have needed purging^ or refning. The ufe of fuller's foap is to cleanfe that which is valuable in itfelf, from filth which is not valuable. 6th. If mankind be of as little worth in the fight of God, as chriftian divines have reprefent- ed, the whole race of Adam might have been flruck out of exigence without leaking an unfa- vorable breach in the fyftem of God's creation. If fo, the continuance of mankind in being, is to- tally unnecelfary, a^id unworthy of a God of in- finite wifdom. And yet it is evidertt that were there no fuch race of beings as man, there would be no fuch office as mediator between God and fnan, nor any veRige of that gofpei into which the angels defire to look. O what folly has come from unclean lips ! How much to the diflionor of the divine economy are thofe vain notions which are confidered as eilential in the faith of chrifl:ians [ But there has been an hour and pow- er of darknefs with the chriftian church. Taught in tender youth fuch vain abmrdities, men o£ abilities, of letters, of honeft piety, and refpecla- ble for their morals, are zealous defenders and fupporters of ideas which involve the greateft ab^ iurdities pofiible. But the fact is, if mankind be acknowledged of any value in the fight of his maker, and if it 94 ^otes en the Parables. be acknowledged that God really has a love for him, the doftrine of endlefs punifliment, or of eternal banifhment from God, has nothing to Sup- port it. For who can believe that a God of in- finite wifdom has created beings whom he has pronounced good, and very good, fet his love up* on them as his own offspring, created in his own image, and after granting them many blefhngs in^ a temporal ftate, will make tliem endiefsly mifer- able in an eternal world ? Contrafled with fuch erroneous opinions, how does the gofpel of the- bleffed Jefus ihine ! Embracing the alienated fons of God in an everlafting covenant of Xalvation, ordered and in ail things fure. PARABLE XVIil. ** Again, the kingdom cf heaven is like unto a net that was cad into the fea, and gathered cf every kind: which, when it was faU, they drew to ftiore, and fat down, and gathered ihe good into vefTels, but caft.the bad away." Mat. xiii. 47. It will be proper in this place to introduce fome- thing of a limilar parable, which we find in chap, xxii. from the beginning to the 14th verfe, inclu- five : " And Jefus anfwered and fpake unto them again by parables, and faid, "The kingdom of hea*- ven is like unto a certain king which made a mar- riage for his fon ; and lent forth his fervants to call them that were bidden to the wedding : and- they would not come. Again he fent forth other fervants, faying. Tell them Vv^hich are bidden. Be- hold I have prepared my dinner ; my oxen and- my fatlings are killed, and all things are ready :^ ^ come unto the marriage. But they mkde light of l^otes on ike Parables. 95 it, and went their ways, one to his farm, and an- other to his merchandife : and the remnant took his fervants, and entreated them fpitefully, and llew them. But when the king heard thereof he was wroth : and he fent forth his armies, and de- ft royed thofe murderers, and burnt up their city. Then faith he to his fervants, The wedding is rea- dy, but they which were bidden were not worthy^ Go ye therefore into the liigJiways, and as rhany as ye fliall find bid to the marriage. So thofe fer- vants went out into the highways, and gathered together all, as many as they found, both bad and good : and the wedding was furniflied with guefts. And when the king came in to fee the guells, he faw there a man which had not on a wedding-gar- ment : and he faith unto him. Friend, how camell thou in hither, not having a wedding gar- ment ? And he was fpeechlefs. Then faid the king to the fervants. Bind him hand and foot, and take him away, and caft him into utter darknefs : there ihall be weeping and gnafhingof teeth. For ma- ny are called, but few are chofen." I ft. Chrift in this parable reprefents the Father of all mercies, by a king who made a marriage for his fon. 2d. Himfelf, by a Prince, for whom his father made a wedding. 3d. The then prefent opportunity of receiving Ghrift and his doctrine, while he was gracioujly preaching the word of the kingdom, and evidenc- ing his authority by inconteftible evidences of power and grace, is ftgnified by a wedding. 4th. The houfe of Ifrael, undoubtedly, is meant, by thofe who were bidden. 5th. The meffage, brought to the Jews by Chrift and thofe whom he ordained to preach to ^6 Notes on tJy^ Parables. the loft ftieep of the houfe of Ifrael, is reprefented by the call to thofe who were bidden, 6th. The perfecution which they met with from the Jews, is (hewn in the treatment which the lervants experienced. 7th. The neglect of the Jews on this occafion, is fignified by thofe who were bidden making light of the invitation, one going to his farm, and another to his m.erchandife. 8th. The dcftruclion of the Jews by the Romans, is meant by the king's being wrathful, and fend- ing forth his ar7nies to dellroy thefe murderers, and to burn up their city ; meaning Jerufaleiiu We now come to that part of this parable which correfponds with the one above written ; the fame thing being meant by the fervants' being fent into the high-ways as is meant by a net's, being call into the fea. And the reader will eafily obferve, that the fame thing is meant, by gathering togeth- er all, as many as were found, both bad and good, as is meant by the net's gathering of every kind. And the man who had not a wedding garment, in the parable of the marriage, anfwers to the had in the parable of the net ; and the binding of the man and cafting him into utter darknefs, anfwers to the cafting of the bad fifli away. But let us look diligently, that wc may find who were reprefented by bad fifh, in one parable, and by a man who had not a wedding-garment, in the other. I ft. By wedding-garment I underftand the righteoufnefs of Chritt, of which I fpoke in notes on chap. ix. 16. 2d. The garment which was not accepted as a wedding-garment, was the garment which we found in notes laft referred to, w'lich was prepared Kotes on the Parables* 97 by putting a piece of new cloth to an old gannait whereby the rent in the old garment was made ivorfe, 3d. By coming to the wedding, in the one par- able, and being caught in the net_^ in the other, fignify coming into the open profefhon of chrif- tianity. Now behold the group ! Here are many crying, Lord ! Lord ! but not difpofed in heart to do the will of //■: Father, Here are multitudes who have been at the trouble of/>^/<:/;/«^ up a righteouf- nefs, by depending on the rightcoufnefs of Chrift in conjunction with their own : Tlie fiihcrs of men have caught of every kind, and now comes the divifion. Chriflians by profcfTion, wlio know nothing of the all renovating pov/er of divine grace, who call Jefus Lord, but depend on works o£ their own for acceptance with God, are in a worfe fituation than thofe who make no profeiTum at all ; and we may fay to fuch, as Chrift faid to the pharifees and fcribes, " Publicans and harlots go into the kingdom of heaven before you.*' Being caft away, in one parable, and being caft into utter darknefs, reprefentcd in the other, fhows tlie defpairing fituation into wliich the hypocrite is reduced by the perilhing of hivS hope. But that the reader may have a Icriptura! kiK)wlcdge of tke confequencc arifmg from a deftrnciion of this falfe rigfeteoufnefs, he will be fo careful as to turn to the I ft epiftle of Paul to the Corinthians iii. 1 1, &c. where we find that thofe v/ho fuflfercd the lofs of their own works, (which are reprefented by hay, w^ood and ftubble) by fire, arc faved by that fame fire. ILLUSTRATION. As It IS conceived that the notes make the main particulars of the foregoing parables evident and 98 le ihil v.-ert- iiired about the elcventli hour, they recei/ed every man a penny. But when the nr(t came, they fupp-f^d that they fnould have received more ; and they hkcwife received every man a penny. And when they had received it, they murmured againftthc good man of the houfe, fiiying, Thefe laft have wrcuaht hut one hour, and thou haft made them equal unto us, v;hiich have borne the burden and heat of the d.^y. But he -anfwered one of ihem, and f.ild, Friend, I do thee no wrong : didft not thou agree with me for a penny ? Take that thine is, and go thy way : I will give unto this laft, even as unto thee. Is it not lawful for me to do what I will with mine own ? Is thine eye evil becaufe lam good ? So the laft fiiall be firft, and the firft laft : for many be called but few chofen." Mat. xx. i — 16. THIS parable contains the meaning of the words of Chrift in the clofe of the former chapter, where he faith, " But many that are firfl fliall be laft, and the laft (hall be firft.*' ift. The pharifees are reprefented by the labor- "ers who were firft hir^d, who bore the burden and heat of the day. 2d. The difciples of Chrift, whom he called by his grace from among the publicans and iinners, are intended by thoft who were fcnt, or invited, into the vineyard at the eleventh hour. 3d. God's divine purpofe in making mankind equal, is intended by the houfeholder's paying the laborers all alike the f^me fum. K2 1 1 14 Notes on ilye Parables. 4th. The great objection which the pharifees held againft Chrift and his doctrine being this, he preached the fame favor, life and falvation, to thofe whom they defpifed for their wickednefs, and for their vilenefs looked on them with utter contempt, as to tliemfelves who were fo holy in their own efteem, as to thank God that they were not like other men, is meant by the laborers mur- muring at the good man of the houfe, faying, " Thefe laft have wrought but one hour, and thou haft made them equal unto us^ who have borne the burden and heat of the day. 5th. Ihat publicans and harlots fliould enter the kingdom of heaven before the fcribes and pharifees, is fliown by their receiving their money lirft who were hired laft ; which anfwers to the faying alluded to, " the laft fhall be firft." 6th. That the pharifees would finally be accept- ed, is feen in that thofe alfo who were jirji hired received their penny /^ ; which anfwers to the faying alluded to, " ihtjirji Ihall be lajh" 7th. Ihat the pharifees had no reafon to find fault at the falvation of tliofe whojn they called finners above themfelves, is meant by the houfe- holdcr's faying to thofe who murmured, " Friend, 1 do thee no wrong/' 8th. That the evil and jealous eye with which the felf-righteous look on the go/pel falvation of iinners is wounded with tiothing but its divine good ne/s^ is fliown by the queftion alked, " Is thine eye evil becaufe I am good V* 9th. Of thofe who objecl to the juftice of the f^-.ivation of the ignorant, and thofe who are out of the way, the queftion is aiked. " Is it not lawful for me to do what I will with mine own ?'' Notes on the Parables* 1 1 5 ILLUSTRATION. The reader has already noticed in a digrefiion, under a former parable, fomething on the divine authority of the fcriptures, drawn from the blind- neis of the Jews, which was ufcd as a mean to convert the gentiles to the gofpel -y and alfo from the apoilacy of the chriftian church, which will be a mean of the converfion of the Jews. This argument, which was inferted by way of digreflion, properly belongs to the illuftration of the prefent fubject. The reader is therefore referred to the illuftration of parable 6th, page 42, where this parable is ii'ullrated as applying in a national fenfe. But it is well to notice that a parable, the primary meaning of which, may regard a nation, or a difpenfation, may very juftiy be applied to mi- nor feclions of mankind, to minor events than the difpenfation of law, or gofpel, taken in their largeft fenfe, and even to individuals. The reafonable- nefs of thus varying the application of parables, is in the correfpondence that there is between great and fmali events, as we reckon them, between large and fmall communities, or between an indi- vidual and n:iany. As the great end of all parables is to convey the truth, in a profitable manner, to the mind, the parables ought to be applied to individuals ai far as they will bear, the better that every one may receive benefit from what is communicated. For inftance, there is a flriking correfpondence between the character which the Jewifh church pofleffed, when the Saviour was in the flefh, and the char- acter which the chriftian church, in general, has exhibited for many centuries paft. Of courfe, a parable which anfwers to the former character, will, in many inftances, apply to the latter. Likewife, 110 -Notes on the Parables, as there is a refemblance between tliofe two churches, lb there is between individuals belong- ing to them, '1 he phariiee who went into the temple to pray, who thanked God that he was not like other men, efpecially a pubhcan on whom he had liis eye, and whom he conceived was much mcr©'\vicked than himfelf, is as perfed a re(em- btance of a fuperftitious chriftian. \Vho thanks God that he is not wicked like his neighbor, whom he fuppofes is reprobated to endlefs mifery, as face ani'wers to face in water. The general tenor of this parable being to fhow the impartiality of the divine economy, and the riches of God's goodnefs in making his favor to be equally adminiftered, is an important and well -| directed argument againft the partial views which ^^ men entertain of the divine goodnefs, while it alfo holds up to view the odioufnefs of that fpirit of envy which is ever wounded at the happinefs of "^ others. Perhaps envy may juilly be called the gall of bitternefs and the bond of iniquity ; it is the moft • acid fruit that grows on the flock of fin, a fluid fo • fubtle that nothing but the fire of divine love can purge it from the foul. NotVv^ithftanding the wants ' and necefilties of thofe who came into the vineyard ' at the eleventh hour were equal to theirs who went ' in in the morning, yet it would have been more pleafing to the envious fpirit of the latter, to have had the former difmifled with nothing, or next to nothing, than to have them receive as much as they. The three main branches of this envy are - the following : ift. It views its own works oi^^ righteoufnefs immenfely m-eritorious, and expecls great reward. 2d. It can fee little, or nothing, in another, but occafion of cenfure and blame, and calculates on the great difference which mufl in Notes on the Parables. ir/ juftice be made between itfelf and another. 3d. It is ever murmuring at divine goodnefs, becaufe the undeferving receive as much as the moft worthy. Thefe are the reafons which rendered the gof- pel of Chrid io offenfive to tlie pharifees of old, and thefe are the reafons why chriftian phariiees have fo modified the gofpel, that it now perfeclly fuits their fpirit, except in the cafe of waiting un- til hereafter for the diiVmclion to be made. In this world, we find God to be good unto all ; we find that his tender mercies arc over all his works ; we find him doing as the bleffed Jefus taught his difciples to imitate, fending his rain on the jufi: and on the unjui^,and caufing his fun to fhine upon the evil and on the good. What then has the envious fpirit of the pharifee got to feed upon ? i\nfwer; Its glorious profpects in anticipating a difference in the world to come which will com» port with a juil retribution. Says the pharifee, is not God a God of juftice? Will he not rev/ard his creatures according to their works ? Yes, phar- ifee, God is a God of juftice, and therefore he " will give unto this laft even as unto thee." Per- fectly juft, and therefore *' the laft fliall be firft and the firft laft." Juft and equal in all things, and therefore, " publicans and harlots go into the kingdom of heaven before you." If we may indulge the thoughts of the mind a moment, let us contemplate the vaft diverfity of laborers who are making great calculations on the high approbation they are to receive in the world to come, above others. Jews, pagans, mahome- tans, chriftians of a vaft many denominations, all right in their own eyes, all exped the preference. So fure are they of this, that they already fing i 1 8 Notes on the F arables, their fongs of joy in anticipating their own exalta- tion over their neighbors, are daily breathing out everiafling vengeance againil one another, turning their envious eyes tov/ards heaven to iecure a ver- dict in their favor. So they go on challenging each other to meet at the- tribunal of heaven, ex- ulting in anticipating the diitinclions which will there be made, to their everlafting joy, and to the eternal confufioif and torment of each other. Ihe long looked for day comes, and all are fum- moned to judgment. With anxious expectation they wait, each expecting to receive the approba- tion of the.judge, each expecting that all the reft muft receive one everlafting frov/n, and feel the arrows of condemnation forever faftened in their hearts oi fFuitlefs forrow. From the throne, now veiled in thick darknefs, is heard a voice calling to the angel of the hrft covenant, lirft to read the characters of this vait multitude, and then pro- nounce the fentence of law. The angel reads, All have finned and come Jhort of the glory of God I 'J here is none that undcrjiandeth^ there is noTie that feeketh after God. T^ hey are all gone out of the way ^ they are together become unprofitable ; there is none that doefh good^ no^ not one, ^I heir throat is an open fpulchye ; with their toiigues they have vfed deceit ; the poifon of i afps is under their lips : whofe mouth is full of curfing ^ and bitterncfs : Their feet are pwijt tofhed blood : de- f ruction and mifery are in their zvays ; and the way of peace have they not known : There is no fear of God before their eyes, Whui fever things the law faith., it faith to them who are under the law ; that every mouth ^.| may-be flopped., and all the world may become guilty before r^k God I As if a feraph, on wings of lightning, p^^ffrnglj thro' the immenfe hods fealed every lip, all is pro- found fiience. Now is the time for men to think-: Notes on the T arables, \ 1-9 heretofore they talked. Let us juft notice the thoughts or fomc in particular. Here Hands in the front of all, thofe whofe labors have been in the miniftry, from the highefl prelate down to the lay preacher. Not one opens his mouth ; but all reflect and query as follows: The learned, the reverend doctor of divinity queries within himfclf, How does that reading, which I heard from the mouth of the angel of the firfl covenant, apply to me? Has my mouth been full of curfmg and bitternefs ? Surely I have curfed none but reprobates, I have curfed none but the ungodly firmer ; this I did with a zeal, but I thought it .was a holy zeal. With my tongue did I ever ufe deceit ? Only when I thought it would benefit my church, or the order in general to which I was attached. In fuch cafes, befure, I have mifrepre- fented other denominations whom I viewed as heretics. But now rifes the great queftion ; yes, here it is right before my eyes ! Did I love my neighbors, in thefe inftances, as I did myfelf ? O that I could hide my heart ! But here it is all fpread open. Had 1 loved them thus, I fhould as foon have curfed myfelf. Here are Popes, Cardinals and Bifhcps, ponder- ing on the anathemas pronounced by them againft their brethren of different orders. I'hefe words, their feet are J-zvift to Jhed bloody found dreadfully in their ears ! Nor is there one of this whole mul- titude who can open his mouth to accufe his neigh- bor, not one to thank God that he is not like o- ther men. Thefe words, all ha've finned are refpon- icd^ by every heart in the following language, 'Father^ I. have finned^ againji heaven and in thy fight and am no fnore iiorthy to be called thy fon, A voice the fecond time from the throne, orders the angel I20 Notes on the Parables. of the firfl covenant to read the fentence of the law on the tranfgreffors. He reads, Curfed ^ every one lajho continues mi in all things written in th$ book of the law to do them ! A trembling feizes every guilty heart, and one defire now breathes forth from every foul : God be merciful to me a /inner ! A gladdening voice is now heard to fay, / am he that livcth^ and was dead ; a fid behold I am alive for^ ever more^ amen : and have the keys of hell and of death : I gave my f elf a ranfomfor all : I was delivered for their offences^ and rofe again for their jufiifuatioyi : I bore their iniquities^ and by my ft ripe s they foall be healed : I will now finijh fin^ now foall there be an end of trayif grejfion : JSow will I fee of the travail of my foul and be fatisfied, A bleeding Lamb is now feen in the midft of the throne and of the four beads, from which there proceeds a riv^r of blood, which deluges all the mighty hofts. Then is there a voice heard, faying, Thefe are they who come out of great tribulation^ and have wafloed their robes and made them white in the blood of the lamb. And every crea- ture which is in heaven, and on the earth, and under the earth, and fuch as are in the fea, and all that are in therij, heard I faying, blefling, and hon- or, and glory, and power, be unto him that fitteth upon the throne, and unto the Lamb forever and eVer. If in the foregoing remarks, the reader fliould meet with any juft admonitions againft the indul- gence of envy, curling and bitternefs, which are fo contrary to the pure religion of Chrilt, it is hoped that profit may be obtained to the further- ance of the chriftian charities, which forbid our judging or condemning one another ; and above all,, they forbid our feeling envious at the prof- perity or happinefs of our fdlow-creatures. Notes on the Parables, 1 2 1 How vain is that felf-confidence, by which a worm of the duft is moved to claim higher favors ' never profefled to underftand the myfteries of the , law, nor publicly covenanted to keep the com- mandments, on hearing the words of Jefus, wha fpake as never man fpake,who taught as one having authority and not as the fcribes, who proclaimed liberty to captives, forgave the fms of tranfgreflbrs, appeared to be a friend to publicans and iinners> healing all their infirmities, their hearts melted in-- to penitence and love, and they forfook the world and followed after their friend and Redeemer* Thus thofe who did not profefs to follow the way of holinefs, repented and went into the vineyard^ and labored in the works of love. This was equally true in regard alfo to the preaching of John, as the Saviour notices, fee the application, verfe 31, 32. "Jefus faith unto them, verily I fay unto you, that the publicans and the harlots go into the kingdom of God before you* For John came unto you in the way of righteouf- nefs, and ye believed him not ; but the publicans and the harlots believed him : and ye, when ye had feenit, repented not afterward, that ye might believe him/'' Are the things of which we have been treating all done away from our world, or is their refem- blance ftill in being ? Have the chief priefts and elders of the Jews not a foul on earth to iupport their character or defend their religion ? Is the world clean emptied of all thofe who thank God that they are not like other men, who feel grate- ful that they are not like the publicans and linners ? Is there not one to vindicate the religion of the carnal mind ? No one to arm an almighty power with enmity againfl: mankind who are linners? Is the world dciiitute of thofe righteous people who Notes on the Parables, 1 27 feel and exercife an unmerciful vengeance towards thofe whom they efteem unworthy of the favor which they have merited ? Let the intolerant fpirit of thofe who profefs to underfland the myf- teries of the gofpel, and to maintain its religion in the world, give the anfwer. Let thofe rife up in honor of the chief priefts and the elders, who declare eternal, unmerciful vengeance againft thofe who do not fubmit to their inventions and tradi- tions. Let that religion which is irreconcilable enmity againft the rational creatures of God, put an end to all fuch queftions. He who profelTed Jefus was put out of the fynagogue, by the chief priefts and the elders, and whoever now profeiles that religion of Jefus, in which there is no enmity towards man, muft be turned out of the church, if he belongs to one. Thofe who lead in the re- ligion of the carnal mind are an exact refemblance ot thofe to whom Jefus fpoke this parable. Ihey fay by profeflion, that they will work in the vine- yard of the true God, but immediately we find them caufing their fons and their daughters to pafs through the fire to a God which is the vanity of their imaginations. And by making an offering of millionb of their fellow-creatures to gratify the enmity and wrath of their deity, they procure for themfelves confirmation, which they predicate on the endlefs mifery of thofe whom they have thus offered up. Thus circumftanced, what view muft they naturally entertain of the doctrine of him who came not to condemn the world, but that the world through him might be faved ; who gave himfelf a ranfom for all to beteftified in due time, who by the grace of God tafted death for every man, who was delivered for our offences and raifed again for our juftification, who aboliflies 128 Notes on ihe Parables. enmity, by the blood oF his crofs, with a defign to reconcile all things to himfclf, to whom is given the heathen for an inheritance, and the utternioft - parts ot the earth for a poikflion, and through the redemption of wh^.fe bh)od, all who have fin- ned and come (liort of the glory of God are freely juftified ? Can thofe love luch doctrine who are juftiued in their own religious opinions, by the Jpirii of enmity ? who can entertain no idea of the love of God towards them, only in the ratio as he hates fomebody elfe ? To fuch the meek, hum- ble fpirit of the lamb of God, who taketh away the fin of the world, is the moft offenlive of any thing with which they are troubled. Like the chief priefcs and elders of the people of the Jews, thofe who are foremoft in this religion of enmity, in the prefent day, make great profeilions of god- linefs, of remarkable piety, are ftricl in outward ceremonies, but their mouths are full of curfmg and bitternefs towards thofe who do not comply wirh their ^religious opiinons. Becaufe their op- pofition to the gofpel of ChriU, is fo deeply rooted in their religious fentiments, it i& much harder for them to yield to the felf-denying doctiine of di- vine grace, than it is for thofe who have no good- nefs of their own on which they depend. It would be erroneous, no doubt, to fuppofe that the chief priefls and elders of the people were, by nature, more oppofed to the gofpel than publicans and harlots, as it is evident that their greater oppofi- tioM, grew directly out of tiieir religious educa- tion and profciTion. So in the prefent day, it is not becanle the chriifian clergy are worfe, by na- ture, than other men, that they, in general, are fo iiiuch more c^ppoled to the true fpirit of the gofpel, than other people. It is evident enough Notes on the Parables, i£$ that this greater oppofition grows out of their re- ligious education and profeilion. Thefe chief priefts and elders were honorable men, they were eftablifhed in a fyflem which gave them opportu- nity to receive honor one of another, and this was a fatal bar to their believing in Chrift. See St. John V. 44. " How can ye believe, which receive honor one of another, and feek not the honor that Cometh from God only ?" It was then confid- cred dilhonorable to profcfs to be a difciple of that friend to publicans and fmners ; who ever did this, of thofe who were efteemed honorable in the phari- fee*s religion, mull fuffer great lofs of efteem, and be clafTed with thofe who were held in great con- tempt. For fear of this fcorn, Nicodemus and many others of the rulers, though they believed on Jefus, did not confefs him left the pharifees fhould put them out of the fynagogue. To be put out of the fynagogue was as dreadful then as to be excommunicated from a church and depriv- ed of the privilege of communion, is now, which at prefent keeps too many from the open profef- iion of what they in confcience believe. Under thefe embarralTing circumftances, who are the mofl eafily introduced to a knowledge and open profef- fion of the gofpel of Chrift? Anfwer,thofe who have the leaft of thofe diliiculties to hinder them. There- fore we now hear from the lips of our high pro- feflbrs and hoii. arable divines, contemptuous lan- guage againft thofe who profefs to believe in that religion in which there is no enmity againft man- kind. Hence we find but very few of thofe who ftand in the high efteem of the carnal religion of the day, willing to part with the honors which they receive one of another, for the diflionorable reproaches of Chrift. But thofe who have never 130 I^ctes on ih^ P arables » believed themfelves fo much better than others, as to fay, " ftand by thyfelf, come not nigh me, for I am holier than thou,** who have none of thofe religious honors to lofe, who are ah'eady viewed, by thofe high in favor, as reprobates on whom God wiil have no more mercy than is cpnfiftent with the enmity of the pharifee, generally hear the gof* pel gladly, and, thanks be to God, many receive the truth in the love of it. The chriftian reader is here cautioned againft a fpirit of hardnefs againft thofe in the prefent day, who fill the place of the chief priefts and elders among the Jews. It has already been hinted that their oppofnion to the gofpel growls out of their religious education, and this circumftance ought to excite charity, and even to move our pity. If in the days of Thrift, thofe who were called fin- ners and defpifed by the religious pharifees, had been brought up and educated as Saul was, they w^ould undoubtedly have been as oppofed to the gofpel as the chief priefts themfelves. The influence which our fchools have on the minds of you(h, is great and hard to be refifted. A young man of refpectabie parents, who under the kind patronage of parental love and afFcclions, receives an education, which is fuppofed fuitable for the miniftry, ftudies with a learned divine of honorable rank in the fyftem of honor which is at the difpofal of the order, is horx^rcd himfelf with thofe degrees in learning which are highly efteem- ed in the world, has many powerful ties to bind him to the traditions of the elders. How can he believe the truth as it is in Jcfus ? He can hardly bear to hear a word faid on a iubjcct lb diftant and contrary to his pioii^ education ; much lefs think of giving a dodrine a place in his heart, Nofes on the Parables, 1 3 1 which is defpifed as an abominable herefy, by all thofe on wkom he depends for his growing fame, and defired additional honors. The difliculties under which, the mind is confined, in fuch an in- ftance are too numerous and too confiderable for a heart, like the hearts of ail men who love this world, to overcome. Though more has been faid already, on this paflige, than was intended in the beginning, it feems improper to dilmifs it without makir.g an application ot it to individuals. A profeilion of the gofpel of Chrift may be faid to be arfwering as the fon did, who faiJ, " 1 go, bir ;" this was lo far doing his duty, but it was the fmalleft part of it, and a part which he had much better have neg- lected, than to neglecl the part which he did. I e did not go according to his proicflion, but he who refufed, afterwards repented and went, and was prei^ered to the other. Let everv profelfor of the religion of Chrift, fo far apply this parable to him- felf, as to examine carefully whither he goes ac- cording to his profellion. PARABLE XXIL ** Heir another parable ; There was a certain houfeholder which planted a vineyard, and hciged il round about, and digj»ed a wine prefs in it, and built a tovrer, and let it out to hufb-indaien, j»nd went into a far country. And when ihe li.ne of the fuii ^rew near, he fent his fervants to the huf- ban ;m.n. that they might receive the fiuits of it. And the hufbiodnnen look his ferv^nts, and beat one, and killed another, and Ooned another. Again, he fent o;her fervants, more th4n ihc firl> : an J th?y did unto then> likewlfe. But laft of a)I, he fe chrifti^n church. [It is un- derftood that the reader is at liberty to place cmtt to the w^ord chrijVian^ wherever the fenfe requires it.] Nor would they at this moment, when the civil authority is not only out of their hands, in this country, but abfolutely forbids their oppref- fing or perfecuting, (how fuch a veneration for and pay almoft divine honor to thofe who, when they had the power in their hands, banifiied and put to death thofe who could not believe in their antiehriftian creeds. As the highly efteemed hier- archy of the Jewifli church finally loft its power and refpeclability, fo muft it be with that of the antiehriftian. Nut a veftige of it will be left tO' Notes on the Parables. 14% diffionor the Saviour, or to feduce and deceive mankind. As the foregoing illuftration fets the character of the divine hiw in fo different a light from what is generally believed, it may be well to Ihow in what fenie the law is reprefented to be a miniftra- tion of death, and in what fenfe it is a miniftra- tion of mercy and life. This may be feen very plainly fct forth in much of the writings of St. Paul, one palfage of which may here be noticed. See Roni. viii. 3, 4, " I*'or what the law could not do, in that it was weak through the llefli, God fending his own fon in the likenefs of fmful flefh, and for fin condemned fm in the flefh ; that the right eoiifnefs of the Unu might be fulfilled in us, who walk not after ihcjlc/h, but after the/pirit.'' This pafl'age, as connected with the thread of the apof- tle's argument on tliis fubject, fhows the Luv to be a minijlratioji of death iti the letter^ but a minijiratwn of righteoufnefs and life in the fpirit. This idea is cor- roborated by the following paiTages : See Rom. ii. 27, 28, 29. '' And fhali not circumciQon which is by nature, if it fulfil the lav/, judge thee, who by the letter and circumciiion doll tranfgrefs the law ? For he is not a Jew which is one out- wardly : neither is that circumcif].on which is out- ward in the flefli : but he is a Jew which is one inwardly : and circumcifion is that of the hearty in the fpirit^ and not in the letter ; whofe praife is not of men but of God.*^* Chap. vii. 6. " But now we are delivered from the law, that being^ dead wherein we were held ; that we fliould ferve in newncf of fpirit^ and not in the ckhitfs of the let^ Ur.** 2. Cor. iii. 6, " Who alio hath made us able miniflers of the new tetlament, not of the letter , but of the fpirit ; tor the later killethy but the fpint liveth life," 14a 'Notes on the Parables^ Parable xxiil •' And vrhofoever fhail fall on this ftone (kail bs broken : tut on whomfoever it ftiall fall, it will grind hinrj to powder.** Mat. xxi 44. ift. THE flone, of wTiich CTirifl: fpake in the a- bove verfe, is that which the builders reje^iedy which became the head of the corner, by which } underftand Chrift himfelf, as I have obferved be- fore on the words rock and ilone, in notes on a former parable. 2d. Thofe who fell upon this ftone, and were broken,were the ]tvjs^\\hoJlumbledzt xhtjione laid in Zion, and were broken off through unbelief. See Rom, ix. 32. '' Wherefore ? becaufe they fought it not by taith, but as it were by the works of the law: iov X.\\Qy Jiu7nbied2iX.thztJiu7Jibling-JioneJ^ And xi. 20. " Well 5 becaufe of unbelief they were broken off/' &c. 3. Thofe on' whom this /lone fell, were thofe kings, and their monarchical powers, reprefented' in Nebuchadiiezzar's dream. See Daniel ii. 31, " Thou, O king, f^jweft, and behold, a great im- age : this great image, whofe brightnefs was ex- cellent. Hood before thee, and the form thereof was terrible." And verfe 34, 2)5- '^ fhou faweft till that 2, ftone was cut out without hands, which finote the image upon his feet that were of iroa and clay, and brake them to pieces. Then was the iron, the clay, the brafs, thae Hlver, and the gold, broken to pieces^ together, and became like the chaff of the fummer threihing lioors, and the wind carried them away, that no place was- found for them ; and the ftone that fmote the image became a great mountain, and hiled th& whole ear ill.'* l>Iotes on the Parables* 143 ILLUSTRATION. The way in which tradition applies the forego- ing parable to prove the doclrine of endlefs pun- ifliment, is by fuppofing, that by thofe who fall on this ftone and are broken, is meant thofe who give up all dependance for falvation, in works of their own, and depend wholly on Llirift ; and that, by thofe on whom this ftone fhail fall and grind them to powder, is meaot, tho^e on whom the vindiclive wrath of Chrift wiil finally fall and endlefsly remain. This ufe and application of the parable is fub- jeff, among many others, to the follov/ing objec- tions, ift If it had been the intention of the divine teacher to have given forth an evidence of fo momentous a doctrine as that of endlefs pun- ifliment, it is reafonable to fuppofe that lie would have been more explicit, and that for the follow- ing reaions ; I ft. It is not reafonable to fuppofe that he would vifh to eftabliih a belief in any thing, which would not work fome benefit to the believer. 2d. If he faw that a benefit would arlfe to the believer of that fentiment, from a belief in it, it is reafonable to fuppofe that he would have ex- prefi'ed the fentiment in plain, unequivocal terms, as our preachers now do, without Chrift's ex- ample. The fecond general objeclion againft the tradi- tional ufe of the parable may be ftated thus : If Chrift had been in poifeflion of a pofitive know- ledge that he fhould finally a<5t in an ofiScial capa- city in making any portion of the liuman race endlcisly miferable, it is moft reafonable to fuppofe that he would have kept that to himfelf, for the following reafons : t44 ^01 es on the Parables. id. Becaufe he profeilcd himielf to be entirely differently diipoled from any fucli will or dilpoli- tion. He declared that the father did not fend*^ him into th-e world to condemn the world, but^ that the world through him n)ight be favcd. He'"' likewife urged the ncceffity and propriety of lov-J: ing our enemies, and praying for them ; and he''' manifelted this fpirit even until the laft, when he ' prayed his father to forgive his perfecutors and murderers. 2d. It iri not reafonable that the manifeftation of luch a fact could be of any fervice to any per-. fon living on the earth. For if this divine teacher ; knew that he fliould adminifter never-ending: ^ puniflimcnt to any of the human family, for them to know it, in this world, could furely be no ad- vantage to them. If it be urged in reply, that it was neceflary to have this facl known, fo that men might ufe means to avoid it, let it be noticed, that if it can be avoided, it is by no means a facl. 'J he third objedlion to the conuiionly received opinion, ufe and application of this parable, is, in fuch a ufe of the pallage, the language of the text is not analogous udth other fcriptures where fimi- lar language is ufcd, 1 his flone is fpoken of in Pfalm cxviii. 22, 23. " The ffone which the build- ers refufed is become the head-ftone of the corner. Ihis is the Lord's doing; it is marvellous in our eyes," i^garn in Ifaiah viii. 14, 15 " And he fhall be for a iancluary ; but for a ftone of flum- bling, and for a rock of offence, to both the houfes of Ifrael ; for a gin and for a fnare to the inhabit- ants of Jerufalcm, And many among them (hall flumble, and fall, and be broken, and be fnared, and be taken." Chrift fays in the parable, *' who- loever (hail//^// on this ftone fliall be broken,'* Ifaiah Notes on the Parables, 145 fays in the quotation above, " many of them fiiall {lumble, Tindfall^ and be broke?!,'* No reafonable doubt can be entertained that Chrift had his eye to this fcripture in Ifaiah when he fpoke our para- ble. Nor will it be contended that the meaning of the paffage in Ifaiah is, that thofe who ftumble and fall, who are fnarcd and taken, are, in that iituation, true converts to Chrift. St. Paul's ap- plication of this fcripture of the prophet, in Rom. ix. 31, 32, T^-T^j makes our fubjecl plain to the un- derftanding. " But Ifrael, which followed after the law of righteoufnefs, hath not attained to the law of righteoufnefs. Wherefore ? I5ecaufe they fought it not by faith, but as it were by the works of the law ; for they ftumbled at that ftumbling- ftone ; as it is written. Behold I lay in Sion a ftumbling-ftone and rock of oiTence : and whofo- ever believeth on him ftiall not be afhamed." In Rom. xi. 19, 20, the apoftle defignates his mean- ing more particularly. ''Ihouwilt fay then, the branches were broken 0^, that I might be grafted in. Well; becaufe of unbelief they were broken cff^ and thou ftandeft by faith." Correfponding "v^'ith the quotation from Daniel, ufed in the above notes, to apply the words of the parable Vv'hich fay, •*' But on whomfoever it fhall fall, it will grind "him to powder," are the following paflages : Fialm ii. 8 — 12. " Afk of me, and I fliail give thee the Jieathen for thine inheritance, and the uttermoft parts of the earth for thy poiTciTion. Thou fhalt ireak them with a rod of iron; thou ih.dt dafh them in pieces like a potter's vefl'el. Be wife now, therefore, t) ye kings ; be inftrucled, ye judges of 'the earth. Serve the Lord with fear, and rejoice J 2 15^ ^oies on the Parable^, tion hath obtained it, and the reft were biinded/^" Again, verfe 25. " For I would not, brethren, that ye fliould be ignorant of this myftery, (left ye ihould be wife in your own conceits) that blindnefs in -part is happened to Ifracl until \.)\t fulnefs of the Gentiles be come in,'* The endeavors of that part of Ifrael which was broken off through unbelief, to obtain acceptance with the Meffiah in whom they believed, is meant by the foolifli virgins' coming to the door and afliing for admiflion. But they endeavoring ftill to enter by their own works, or oil which they had purchafed ; and alfo expecting to enter by that door which was already fiiut, were anfwered by the bridegroom, " 1 know you not :" By which I underftand, that after the law difpenfation was clofed, and the gofpel, as a difpenfation, introducr ed, Chrift would know no man after the law ; or, as St. Paul fays, " We know no man after the Jlejh ; though we have known Chri/i after xhtjlejlj, yet, henceforth know we him no more." Chrift then clofes this parable, by fliowing the neceffity of watching, as they know neither the day nor the hour wherein the Son of man ihould come. I take no notice of the cuftom of mar- riages among the Jews, as 1 conceive it to be of no particular importance to the reader. " For tlic kingdom of heaven is as a man travelling into a far country, who cilied his own fervants, and delivered unto them his goods. And unto one he gave five lalenls, to an* ether two, and to another one : to every man according to his ftrveral ability, and (lr;jr> and ye g^ve n:e no drink ; I was a ftranger, aad ye took me not in : n; ked, and ye clothed me not : fick, and in ptifon, and ye vifitcd me not Then (liall they alfo aufwer him, fay- ing, Lord, v?hen iv^f we fhee an hungred, or athirft, or a ftranger, or naked, or f^k, or in prifon, and did n^t miniiler "unto thee ? Then (hall he aLfwer then?, faying, Verily, I fay unto ycu, in as n.uch as ye did it not to ore of the leafc of thefe.. ye did it not to me. And ihefc (Ivall go away inta, evcrlafiing punilhment : but the righteous into life eternal** Mat. sxv. 31 — 46. In this parable of the fheep and goats, I inquire, ift. The time to which Chrift alJudes, when he faith, *' When the Son of man Ihali come in his glory :" or what we ought to underftand to be meant by his coming in his glory with his holy angels ; which to afcertain, I turn to the words of Chrift in St. Matthew xvi. 27, 28. "For the Son of man ihall come in the glory of his Father, with his holy angels "; and then ihall he reward every man according to his works. Verily I fay unto you, there be ibme ftanding here, which (hall not tafte of death, till they fee the Son of man com- M ing in his kingdom^ The reader will turn to St. " IVlark ix. i. for another modificarion of the fame fentence. From thefe fcriptures, kind reader, we muft learn, that the time of Chrift's coming in his gli>ry, with all his holy angels, was fometime in the life time of thofe who attended on his preaching. The ever to be remembered day of Pentecoji^ when the holy Spirit was fent in fuch a miraculous manner ; when the apoftles of the Lamb that had been ilain proclaimed with flaming Notes on the Parables^ i^^ tongues the power of the refurredlon ; and wiih glorious efTed preached the golpel of reconcilia- tiou to the convcruon of thoufands, was, undoubt- £dly, the time of ChriR's coming in his gh-ry. 2d. By his holy ai.gels, are meant the apolHes and faithful mi lifters, to whom Chrift con^mitted the treifures ox his word, as unto eartlicn veflels. That the miniilerii of Chrifl are called, in fcrip- ture, ar.gek, the reader will find abund\ni evi- -dence in the divine oracles. 3d. By throne of g'.ory, in the text, is meant the mediatorial office of the Saviour. 4th. by all nations being gathered before him, I learn, that all nations \i't:re before the difpenfa- tion of the gofpcl in which he came, or that, that difpcnfation would pafs in due time on all nations. 5ti). By fh^ep, I underftand believers in Chrifl, who hear and do his will ; and by goats, the un- believer ifanding in the law, or legal character. Cltriif himfelf fuftained the character of the goat Avhcn he was made a fin offer irg, ihe goat being ufed for that purpofe in the prielthood of the law, And while the finner is in a (late of unbeiiet of the gofpel, he is condemned, and the iLrotb of God, in the law^ is upon him, by which he is ap- poi:Ued unto deftruclion. 6:h. Righr hand, in the parable, fignifies the gofpel, cv what is the iame, favor. Lek hand, in- tends the law, by wjiich the carna4 or old man is rejected. 7th. The fliecp, or believers, are invited to the inheritarce ot tlie kingdom prepared for them from the four d it ion of the world, which is alfo fj)oken of in Daniel vii. 18. '* But the faints of the IVb. ft Migh flnll t^ke the kingdom, and poflefs the kingdom forever, even iorevtr and ever.'' -Again, 1^6 Notes on the Tardhla. verfe 27. " And the kingdom, and dominion, and the grearnefs of the kingdom under the whole heaven, fli^U be given to the people of the faints of the Moft High \ whofe kingdom is an everlaft- ing kingdom, and all dominions y/7^z//y^ra^^ and obey hini^ It is farther neceflary to obferve, that thefc faints are judged in the rightecmfnefs of Chrift, who is the Lord their rightcoufnefs, and they arc the bleiTcd ones to whom the Lord will not impute iniquity, but to whom he doth and will impute rightcoufnefs. Ihefe have been ilain by the law in the chamber of goats., and are made alive by faith ill him who was dead, and is alive and liveth forever more. 8th. The goats, or unbelievers, are addrefled as follows: "Depart from n^e, ye curfed, into ever- lafting fire, prepared for the devil and his angels," he. Here 1 obferve, for the hope and confolation of the candid reader, that Chrijz once fufiained the character of the curfed, when he ftood in our law character, being made a curie for us ; " As it is written, Curfed is every one who hangeth on a tree ;'* fo the unbeliever being judged by the law, which always fays to the linner, in aftate of unbe- lief, " Depart, ye curfed," &c. is on the left hand, and by the law, is condemned to that everlafting fire which appeared on the mount, from whence the law was given. See Exodus xix. 18. " And tnount Sinai was altogether on a fmoke, becaufe the Lord deftended upon it in fire ; and the fmoke thereof afcended as the fuioke of a furnace, and the whole mount quaked greatly.*' i\nd that this Jire will finally fubdue rhe wicked, though his heart may be 2iSjione^ \^e learn from Jeremiah xxiii. 29. *"' Is not my word like zjin ^ faith the Lord : ar-d like a hammex that brcdkcih the rock in pieces :" l^Qtes on the Parables. 1 57 Thk fire is prepared for the de/inidion of the devil and his angers ; and is everlatling punilhment to the wicked, fo long as the law difpen(ation con- tinues in the mind, or the ^'(?//, which is done away in Chrift, remains. But the believer, whofe right- coufnefs ftands in the character of a rifen Saviour, enters into, and feels the enjoyment of that eternal life of which Chriil: fpoke in St. John xvii. 3. "/^nd .this is life eternal^ that they might know i.hee the only true God, and Jefus Chriit whom thou haft fent." ILLUSTRATION. The three foregoing parables being in the fame chapter, and all connecled witli the lame thread of -difcourfe, it appears proper to treat them, in this iiluftration, in conjunction. Great ufe has been made of thefe three parables to enforce the fuppofed reality of a day of judg- ment, when all tlie people who have ever lived on thiseaith will perfonally appear before the judg- ment (eat of Chrift, and pafs a formal trial, and be eternally rewarded according to their works. So that after mortality and all temporal things arc palled away, fin, condemnation and inconceivable torments will be the endlefs employment and fuf- ferings of a large proportion of the family of man- kind. Notwithftanding this opinion has been. long ef- tabliflicd as one of the moft eilential articles in the chfifdan faith, has been fupported by the learned •docfors in many ages of the church, has obtained general confent of all denominations in chriften-* dom, is now regarded by the great majority of chriftians as one of the main pillars on which the churcli is founded ; iv^twithftanding, it is their O 158 Notes on the Parables. pious and religious opinion that if this fentimefft of cndlels damnation fhould lofe credit and be « generally difbeiieved, the beautiful fabric of the | chriilian church would give way at the foundation and becoaie a heap of ruin^y ; yet, fu.ch are the con- trary views whi<:h are taught in the fcriptures and infuled by the fpirit of divine truth, fuch are the; fentiments of the gofpel of falvation, Avhich are entertained, that no hefitation is felt in directing an argument againft this general opinion, which, without doubt, will prove it erroneous. That the opinion is an error, is evident, and muft fo be con-f" lldered from the following important and felf-evi--: dent fads. > ift. A God of infinite wifdom, "knowledge, pow- er, goodnefs, jullice and hoiinefs can never will that which amounts to an infinite evil. Q his pro- pofition is furely felf-evident, as there could not be found a polTibility of defcribing injuilice, or unho-. linefs, or the contrary to infinite goodnefs, if in- finite evil be confiftent with infinite juilice, good- nefs and hoiinefs. 2d. If any portion of the human family ard> findily doomed to endlefs mifery, it iriufl hava- been the divine determination, even before the creation of man. This is felf evident as it is not pofiible to maintain the infinite knowledge of the Diety unlefs it be allowed. No one would be unwilling to allow that the divine being knew, before he made mankind, what would be the iffue of every trial which is fuppofed, will take place at the day of judgment. If God knew how he himfelf would decide every cafe, it furely amounts to this, that every cafe was then decided in his unchangeable mind. Notes on the Parables* r59< 3d. Allowing it to have been the divine deter- mination, even before man was made, that any fhould be endlefsly niiiferable, it is felf-evident that this determination was not purfuant to any acl:, or acls, of thofe creatures of his, thus defigned for fuch mifery ; but that it was purfuant or confo- nant to the divine perfections, fo to determine. '1 his being granted, all pretenlions about endlefs puniihment, purfuant to the iin of the punifhed, is utterly prepcrfterous and deceptive. 4th. Without faying any thing about the divine perfections, or the divine determinations, it is a Idf-evident fa<5l, that neither endlefs happinefs or : endlefs milery, is according to the virtues or the vices of mankind in a finite ftate and in a limited time. Ihis we know to be felf-evident, as well as we know that an hour is not a thoufand years ; or as well as we know that no given time is equal to eternity ; as well as we know that finite virtue is not according to infinite holinefs, or as well as we know that -d, finite vice is not according to infinity. 5th. It is felf-evident that there is not an infinite \ drfference between the moft virtuous and the moft |, vicious of the finite, imperfed fons of Adam. \ And juil as well as we know this, fo well we know that there cannot be an infinite difference in any rewards which are according to their works. 6th. It is evident that a doctrine which denies the above felf-evident facls, and a thoufand more befides, which might be fi:ated, if necefifary, is not a- doctrine taught by the fcriptures of divine in- fpiration. And that the fubjecl, to which tlie thread of difcourfe where the above parables are found, applies thofe parables, has no allufion to any fuch circumftances or facts, as are generally i6o Notes on the Parables. I fuppofed, will now be attempted to be fliown j:? and that in a unifon of the I'criptures generally, t; The reader who wiihes for fcripture infonna-^ tion on this important difcuHion, will by no means>^ conceive that his patience is burdened, though thejt lubjecl be labored in fomething of a lengthy and particular manner. More particularly does it ap--; pear neceflary to lliow that this 25th of Matthew 5 has been erroneouily underftood, becaufe whenij this is proved, it is not expecled that much confi- < dence will be placed in a doclrine which is deiert-* ed by fuch a main pillar as this chapter has been i coniidered to be. To Hiow that the general opin- ion of this chapter is ijiconriftent with the thread , of difcourfe into which it was introduced, it ap-t pears necelTary to determine with all the certainty • pollible, I ft. The time when the circumftances exifted to - which the parables allude. 2d. Out of the arguments which determine the firft particular, fiiow the true application of thofe parables, and: 3d. By the ailiftance of the fcriptures fhow that the common ufe of thcle parables is contrary to the fcheme of the gofpel. As is obferved in the notes, this chapter begins , with the w^ord fben^ the ufe of which word is to defignate that the kingdom of heaven would be - likened unto ten virgins, five of whom were wife - and five of whom were foolifh, at a time which ' the fpeaker had before determined. Thus we are • naturally led back into the 24th chapter in fearch ; of this time. And hei'e it is well to notice that our Savi(^ur made no divilions of chapters ; chap- ter divifions in the fcriptures being a late work for the convenience of fixing a concordance to the l^oies on the Parables. i6i> I texts of fcrlpture. When our Saviour fy^kc the above parables, no more than a common period divided what is written in the 25th from what is written in the 24th chapter. Ihe laft particular fubject noted in the 24th chapter is what the lord of the undutiful fervant would do when he fhould come in a day when the fervant looketh not for him. ■■ This was to cut him afunder, and to ap- point him his portion with the hypocrites, where there is weeping and gnafhing of teeth. It will not beconreiled that the time of the lordiS com- ing, here noticed, is the time when the bridegroom comcth, noticed in the parable of the virgins, the time in which the lord of the fcrvants came to I reckon with them, noticed in the parable of the I talents, and the time when the Son of man fhould ! come in his glory with his holy angels, noticed in ' the parable of the Iheep and goats. But we mufl: further query when to fix this time, for it is on^y ^ I fiid in the laft of the 24th, that the lord of that i fervant fhall come in a day when he looketh not for him. The 44th verfe of the 24th chapter reads thus, '• Therefore be ye alfo leady : for in ■ fuch an hour as ye think not, the Son of man com- cth.'' 1 his dacsuot fix the time. The 36th verfe i reads thus, " Bat of that day and hour knoweth no man, no, not the angeis of hei^ven, but my father only." By this we cannot determine the "\ time fo nicely as to fix it to a day nor an hour. Here we come to a fpot where caution is particu-,.. j larly neceilary. In the 36th verfe where the Sa-. viour fays, " But of //a// Jay and hour knozveibno man,'* he. he evidently alludes to a particular time which he Iiad confined within the limits of a more general one. See verfe 3 2d, &c. " Now learn a? parable of the fig-tree : when his branch is yet. O2 1 62 Notes on the Parables, tender, and putteth forth leaves, ye know that fummer is nigh : io likewife ye, when ye fhill fee all thefe things, know that it is near, even at the doors. Verily I fay unto you, this generation ihall not pafs till all ihefe things be fulfilled. Heav- en and earth Ihall pafs away, but my word fhali not pafs away." The next words are thofe be- i fore quoted. But of that day and hour knczueth no \ man^ &c. What day and hour ? Anfwer, a day and an hour which would certainly come in that genera tk)n. It may now be very proper to look and fee^ what tbin^i^s are meant, where it is faid, " This gen- eration fiiciil not pafs till all theje ih'mgs be fuifilted,^' " Tbe/e things here mentioned are all thofe things of which Chriil fpake in the preceding part ot Lis • difcourfe, which begins in the 4th verfe, and is an . anfwer to queftions which v/ere ilated by the dif- ciples in the 3d verfe, and confifls of the following particulars. ift. Many fliould come in the name of Chrlft: and deceive many. 2d. There fhould be wars and rum.ors of wars. 3d. 1 here fnould be famines, and peftilences, , and earthquakes in divers places, v/hich are faid to-^ be the beginning of forrows. 4th. Some ot the difciples ihould be perfecuted unio death, tliey Ihcmld be delivered up to be af- flicted andiliould be hated of all nations tor the naine of CJirift. 5ih. Many fliould be offended, fliould hate and betray one anotlien 6tii. Many taiie prophets fliould arife, and de- ceive many. 7 ill. On account of the abounding of iniquity ;, the love of mai^y fliould v/ax cold. Notes on the Parables, 1 6 2, 8th. The goipel of the kingdom fliould be predched in aii tiie world, tor a witnels unto ail 'nations ; and then the end liiould come, i hat is, the end of the world, of which the difciples afked him in the 3d verfc. 9th. The difciples would fee the prophecy of Daniel fulfilled, where he fpeaks in chap. ix. 27. of the ceaiing of the facri(ice and oi^lation, and of the overfpreading of the abomination which mak- cth dci'olate. 10th. He exhorts the difciples, when they fliould fee the prophecy of Daniel fulfilled, to flee into the mountains, if they fliould happen to be in Ju- dea ; and that without any delay. I ith. A v/oe is pronounced on thofe who fliould be with child, -xxid tht)le who fliould give fuck, in that time of trouble and diftrel's. 1 2th. The difciples are direcled to pray that their flight might not happen in the winter, nor on the babbath day. 13th. Tijcre flumld then be a titne of great trih- ulati<»n, fuch as was not fince the beginning of the world to that lime, and fuch as never fliould again happen. 14th. As no flefli could l;e faved, unlefs thofe diys were fliorteneJ, they fliould be fliortened tor the elecl's lake 15th. Faife i)rophets fliould arife and fhov/ great figns and wtjncicrs. 16th. He exhorts his difciples againfl: any vain p etenfions that v li:ift is n.oro in one place than another, and informs them that as the lightning Cometh r>ut of the eafl, and ihineth even unto the welt, fo would be the couiirg of the ^on of man, 17th. IiPnrediately after thi)ie great tribulations, the luii ihouid be darkened, and the moon fliould 164 Notes on ihe Parables, not give her light, and the ftars fhould fall from heaven, and the powers of the heaven {hould be fliaken. i8ih. Then (hould appear the ^^'^ of the Son of man in heaven ; and ail the tribes of the earth fhouid n^ourn, and fee the Son of man coming in the clouds of heaven with power and great glory. 19th. The Son of man ih ould fend his angels,, with a great found of a trumpet, who fliould gatli-> er together his elecl from the four v.inds, frunv one end of heaven to the other. After having flated ail thefe particulars more: drcumftantially than they are here fiated, he ufes the parable of the fig:tree,to fliow them the near.> r.efs of the time of. the accomplifhment of all things of which they had afked hirn. See the 32d verfe and on ward, which has been noticed. " Now^ learn a parable of the fig-tree : when: his branch is yet tender, and putteth forth leaves, ye know^ that fummer is nigh : fo likewife ye, when ye^ Ihall fee all thefe things, know that it is near even at the doors-*' Then he limits all to that gener- ation, in as politivea manner as pofllble. See verfe 34, 35. '' Verily I fay unto you, this generation ihall not pafs till all thefe things be fulfilled. Heav- en and earth fhall pafs away, . but my word fhall not pafs away." It may be well to notice in this- place the queries which, the difciples ftated to Chrift, and what led them to propofe them; fee< verfe 3, "- And as he fat upon the mount of Olives, the difciples came unto him privately, faying, tell us,^ when ihall thefe things be ? and what fhall be the fign of thy coming, and of the end of the. world r" The occafion, which led the difciples to flate the above queftic-ns, is found, partly in the preceding chapter, and partly in the declaration of Chrift; Is oies on the Parables. 165 concerning the temple, recorded in the 2d verfe of the 24th. In the 23d chapter, Jcfus delivered a Very plain and moft aiarniing diicourfe to the fcribej and pharifees ; towards the conclufion of which he informed them, that the wickednefs of their anceftors and their own wickednefs, would be puni(hed immediately. See vevfe 34, Sec. " Wherefore, behold, I fend unto you prophets, and wife men, and fcribes ; and fome of them ye {hall kill and crucify ; and fome of them fliall ye fcourge in your fynagogues, and perfecute them from city to city : that upon you may come all the righteous blood flied upon the earth, from the blood of righteous Abel unto -the blood of Zach- arias, fon of Barachias, whom ye (lew between tlie temple and the alt^r. Verily I fay unto you, ail thefe things Ihall come upon this generation." Here obferve, he informs them that judgment would not be delayed beyond that generation, which agrees with the time which he limits in the 24th chapter for the fulfillment of all things of which he fpake. Jefus then in a moft bitter and affeclionate lamentation, informs them that their houfe fiiould be left defolate, and that they fhould not fee him henceforth, till they fliould fay, " Blef- fed is he that cometh in the name of the Lord** After clofing this difcourfe, Jefus went out and departed from the temple : and his difciples came to him to (liow^ him the buildings of the temple ; *' And Je^us faid unto them, lee ye not ail thefe things? Verily 1 fay unlo you, there fliall not be left here one llone upon another, that fhall not be thrown down. What he had faid to the fcribes and pharii'ees of the judgment which would come upon that gener*Jition, of the defolation of their houfe J and what he faid to the difciples of not one 166 Notes on ihe ^arables, . ^ ftone'.s. being left upon another, led them to ftate« j the queries. which they did in the. 3d verfe. To fl thofe queries^Jcfus direcled his fubfequent difcourfe;^ '' and all which he faid, till he ended that difcuurfe, he direcled to the general, topic of their queries. 'Ihis difcourfe continues until the clofe of the 25 th chapter. When Jefus had informed his difciples, as has been noticed, in the 34th verfe of the 24th chapter, that all the things which he had informed them of would take place in that generation, he faid, as has been noticed before, fee verfe 36,. "But of that day and hour knoweth no man, no, not the angels of heaven, but my father only.** Here it is as evident as language can make any thing, that Jefus alluded to a day, and an hour, which would furely take place in that generation. He then proceeds to ilio*v how things would be in relation to a number of particulars, at the com- ing of the Son. of man, which he before iaid fhould be in that generation. Thus he proceeds to the end of the 24th chapter, having allulion to no other time than to that unknown day and hour which fliould as furely take place in that genera- tion, as his words were true ; and begins the 25th chapter, faying, "Then fhall the kingdom of heaven be likened unto ten virgins," he. Thus we find the three parables in the 25th chapter all direcled to reprefcnt by fimilitudes what he had before, in part^ delineated. It is thought niore proper to fay in part ^ becaufe there are fome par- ticulars embraced in the parables, which are not delineated in the preceding part of the difcourfe. As there is in all the difpenfations of divine Providence, an outward and an inward order, or i-n other words, a phyfical and a moral fenfe ; fo, ii i3 juftto underlland the whole of Chrift-s dif- i^otes on the Parables , i 67 courfe, in anfwer to his difcipies. The coming of tlie .^on ot man in the difpcniation of temporal judgment o\\ tiie Jcwiih luuion, was to deftroy thcin as a people, to reduce the remaining political power which tliey retaikcd under the Roman g('V- ernment, to dellroy the city ot Jerulalem and the temple, aid to pc^ur contufiiui and afHiclion on the Jews, and finally to bripg on that pec-pie a time of trouble fuch as man never before experi- enced. The coming of the 8on of ni:m in the difpcnfition of the g'^fptl, was to dcilroy the whole iieavens of religious order, to put out the lights of the Levitical prieiihood, and to fiiut the 'door tgainll the Jews, fo that their darknefs and unbelief fhould etiect all which tlie prophets had allotted to that caufe, and to introduce the gentiles to the light of the gofpel, to the bride-chamber of the fpirituai bridegroom, and to the knowledge of eternal life. The notes on thcfc parables fpeclally regard the coming of the Son of Uian in the difpenfation of the golpel. As it feeins reafonable to hope tjiat enough has been faid to fatisfy the candid reader as to the time of the fulfihuent of the fcriptures under confideration, notice will now be taken, as was propoled, 2d. Of the true application of thefe parables. Some general hints having already been given, on this iubjecl, what remains to be done rnay be foon con^ipriied. I ft. Ihe kingdom of heaven fhould be likened unto ten virgins when the Son of man fhould come in the clouds of heaven, as defcribed in verfe 30, of the 24th chapter. 2d. 'i he lord' of the fervan«-s fhould come and reckon with them, when the kingdom of heaven fliouid be likened unto ten virgins. 1 68 Notes on the Parables* 3d. 1 lie Son of man came in his gl^ry, with all his holy angels, when he lent hii angels with a great iound of a truu^pet to gather togeiher„his c\t^ from the four winds, from c re end of heaven to the other, as defcribed in verfe 31. of the 24tli chapter. Here the reader will obfcrve that the true ap- plication of thefe parables nieafuraliy grows out ot ihetime to which they allude, In the quellions flared by tl)e dilciples, they afe when the things fhould be of which he had Ipoken to ihe fcribes and pharifees, and to them, what the lign of his coming and of the end of tlie world fncuid be ; and he goes on to aniwer them, and continues his anlV/er until the chife of the 25th chapter, as has been before obferved. 1 iiis is the reafcn why thele parables have always been applied to the end of the world; and fuch an application is acknowl- edged juft ; but the conimon idea of the end of the world is unfcriptural. 'Ihe end of the world of which the difclples afkcd Jefus, and of which he fpake in his anlwer, was in that generation. In verfe 6, of the 24th, Jefus fays, '' And ye fliall hear of wars and rumors of wars; fee that ye be not troubled: for all thefe things mud come to pafs, but the end is not yet.'* In verie 14 he fays, *' And this gofpel of the kingd<)m fliail be preach- ed in all the world, for a vvitn^fs unto all raticms, and thcnjhall the end corned St. Paul fpeaks of the end of the world in ift Cor. x. 11. "• Now all thefe things happened unto them for enfamples ; and they are written for our admonition, upon whom tlie ends of the world are come." Agnin in lieb. ix. 26. " But now once in the end of the wi)rld, hath he appeared, to put away fm by the facrifice of himlelf.'* In the defcripiion of the Notes on the Parables. 1 6^ - and of the world it is very proper to reprefent a - ceflation of the heavenly bodies, fuch as the fun's -being darkened, and the moon's not giving her light, and the ftars falling from heaven, and the powers of the heavens' being fiiaken. This dc^- ■ cription we have in the 29th veife of the 24th chapter, as what fhould take place in that gener- ation. That fuch figures are ufed in fcrip- ture to reprefent the deftruclion of cities and the ♦ calamities of nations, may be learned from the fol- lowing pafl'ages. See tne dcfolation of Babylon defcribed Ifaiah xiii. 9, 10. " Behold the day o? the Lord cometh, cruel both with wrath and fierce anger, to lay the land defolate : and he fhall de- •flroy the finners out of it. For the ftars of hea- ven, and the conftellations tliereof, fhall not give their light : the fun fhall be darkened in his going forth, and the moon fhall not caufe her light to fhine." Again, the judgments of God up- on Idum.ea, Ifaiah xxxiv. 4. " And all the hoils of heaven fliaU be diflblvcd, and the heavens lliall be rolled together as a fcroll : and all their hofts iliall fall down, as the leaf falleth OxT from th^ vine, and as a falling fig from the fig-tree." See the deftruclion of Egypt, Ezekiel xxxii. 7, 8. " And when I fhall put thee out, I v.ill cover the 'heaven, and make the ftars thereof dark ; I will 'Cover the fun with a cloud, and the moon fhiiU not give her light. All the bright lights of heaven •will I make dark over thee, aifcffct darknefs upon thy land, fairh the Lord God." The Prophet .Joel chap. ii. 28, 29, 30, 31, alludes to the fub- Jecl: on which we are now treating. " And it (hall come to pafs afterward fhat 1 will pour out my ipirit upon ail ileih: and your fons and your daugli- ters fhall prophecy, your old men fb ail dream P 170 Notes on the Parables, dreams, and your young men Ihall fee vifions,: and alfo upon the fervants and upon the handr maids in thofe days will I pour out my fpirit. And I will fliew wonders in the heavens and in the earth, blood, and fire, and pillars of fmoke. The fun fliall be turned into darknefs, and the moon into blood, before the great and terrible day. of the Lord come." On the day of Pentecoft, Peter declared this prophecy of Joel to be fulfilling; fee Acls ii. 16, &c. It appears evident from a care- ful examination of the whole fubje6l, that Jcfus" meant to reprefent that part of the hcufe of Ifrael, which rejecled him, perfecuted him, rejed:ed his gofpel, and perfecuted his apoflles and difciples, by the fervant who hid his lord's money, and accufed his lord of being an hard man ; by five foolifh virgins who -took their lamps without oil ; bj goats on the left hand, &c. 2^6. It was p.ropofed to fhow that the .common life of thefe parables is contrary to the fcheme of the gofpel. It would feeni that the plain, pofitivc and particular teflimony of Jefus, that thofe things of which he fpake to his difciples, in anfwer to their queftions, fhould be fulfilled in that genera- tion, was fufficient to ihow, to the fatisfaciion of any unprejudiced mind, that the application of thefe parables to a future and eternal ftate of exift- ence, is totally erroneous. However, on a fubjecl of fo much confequence, it cannot be improper to fhow^ that the com.mon ufe of thefe parables is di- reclly againft the general fcheme of the gofpd. God preached the gofpel to Abraham, faying, in thee fhall all nations be bleffed.. See GaK iii. 8, This bleffing is faid to be iuilification through faith, in the text referred to. Now query, can it be tliought reafonable to fuppofe that thofe who Notes on the Parables, 1 7 1 ^'e bleffed in Chrift, with juftification throupjh feith, will fufTer in never ending rebellion againft God ? See Rom. iii. 23, 24. " For all have fmncd, and corae fliort of the glory of God ; being jufii- fied freely by his grace, through the redemption that is in Chrift Jefus." iv. 25, " Who was de- livered for our otiences, and was raifed again for our juftification." v. 18. "Therefore, as by the offence of one, judgment came upon all men unto condemnation ; even fo by the righteoufneiV of one, the free gift came upon all men unto juftifi- cation of life.*' Query again, do we do juftice to the fcriptures, when, contrary to the connexion in which a paiTage is found, we apply it to prove that tliofe who are freely juftified by the grace of God, through the redemption that is in Chrift Jefus, by his refurreclion from the dead, and by his righteoufnefs, will be finally adjudged and con- demned to never ending punifliment, by that very mediator who died for their offences, and rofe again for their juftification ? Again, the fcheme of the gofpel is univerfal reconciliation. See Eph. i. 9, 10. " Having made known unto us the myftery of his will, according to his good plcafure, which he hath purpofed iji himfelf : that in the difpenfation of the fulnefs of times he might gather together in one all things iti Chrift, which are in heaven, and which are qn earth, even in him." Phil. ii. 9, 10, 11." Where- fore God alfo hath highly exalted him, and given him a name which is above every name ; that at the name of Jefus every knee ftiould bow ; of things in heaven, and things in earth, and things under the earth ; and that every tongue fhould confefs that Jefus Chrift is Lord, to the glory of God the father." Col, i. 19, 20. " For it pleafed 172 . Notes on the F arables » the Father, that in him fhould all fulnefs dwell ;^ and (having made peace through the blood of his , erofs) by him to reconcile all things unto himfelf ; . by him, I Hiy^ whether they be things in earth, or things in heaven." It feems that if St. Paul had known what kind of teftimony would be neceffary, , in this day, to lilence the arguments of anticlirift, . he could not have furnifhed any that would have r been more to the purpofe. Who will undertake : 60 flv)w the propriety of fuppoiing that thofe who are gathered together in Chrift, who bow the r knee of adoration in the name of Jefus, and con- xefs him Lord to the glory of God the father \ • who are reconciled to God, through the peace - made by the blood of the crofs, will fufFer endlefs . cxclufion from this reconciler of all things ? Where - is the propriety of making ufe of parables, which were fpoken, and applied to events wdiich took - place in the firft century of the chriflian era, to prove the endlefs puniihment of thofe for whom Chrifl died ? As it has been fhewn, in the moft ample man- ner, that our Saviour applied thefe parables to 1. reprefcnt the favorable reception with v/hich fome would be bkil'ed in the kingdom of his grace, on the one hand, and the rejection of that part of Ifrael who rejeded him, on the other, it may be proper to fiiow that it is contrary to the fcheme of the goi|3el, fo to explain thefe parables as to prevent the return of thofe rejected or blinded Jews. In the difcourfe which Jefus delivered to ^ the pharifees, in which he forewarned them of rhofe judgments to Vv^hich he applied the gj^rables, there are the following things worthy of notice, which apply to the prefent fubjecf : iftv The character in which Jefus reprefented thofe pharifees. Notes on the Parables, 1 73 2d. The punifliment which he pronounced on them. 3d. The fplrit and difpofiticn which he mani- fefted on the occahon ; and, 4th. His prophecy of their finally obtaining fa-- vor. ift. See Mat. xxiii. 13. "But woe unto you, fcribes and pharifees, Iiypocrites ! for ye ihut up the kingdom of heaven againft men : for ye nei- ther go in yourfelves, neither fuffer ye them that are entering, to go in." He goes on ftiil calHng them hypocrites, fools and blind guides, who paid tithes of mint, of anife and cummin, but omitted the weightier matters of the law, judgment, mer- cy and faith. He likens them unto whited fepul- chres, which indeed appear beautiful outward, but are within full of dead men's bones, and of ail uncleannefs. He' calls them ferpents, and a gene- ration of vipers, and many other reprefentations- he makes of their wickednefs. 2d. He pronounced on them the damnation of helL See verfes 32, ^'t^, ''Fill ye up then the mea- fure of your fathers. Ye ferpents, ye generation of vipers ! liow can ye efcape the damnation of hell ?" 3d. We learn the fpirit and difpofition which Jefus manifefted towards thofe ferpents, and this generation of vipers, by the language of the 37th verfe. " O Jerufalem, Jerufalem, thou that kiileft the prophets, and floneft them which are fent un- to thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not !" The natural fenfe of the above language is that of tendernefs and love, of regard and pity, of com- panion and mercy. Luke xix. 41, 42. fhows very pjainly that the above fenfe is correct. "^ And P2 174 Noles en the F arables, ^ when he was come near he beheld the city, and wc>^t over ir, flaying, if thou hadit known, even thou, at leaft in this thy day, the things which.. belong unto thy peace ! but now tliey are hid from thine eyes.*' To fuppofe that the Son of God had iio love, mercy, or pity for thofe who rejecied and; perfecuted him, is to deny the nianifeli fenfe of thefe fcriptures, and many more beiides. Here xk^w the queriil may wifli to aik, If the Son of Cxod loved thofc whom he called a generation of vipers, why did he not difcover to them the knowledge of his gofpel, and grant them repent- ance unto life ? To this queftion, the anfwer is ready. It would have proved the fcriptures of the prophets falfe, which they proved true by con- demning Chrift. See Acls xiii. 27. "" For they that dwell at Jerufalem, and their rulers, becaule they knew him not, nor yet the voices of the prophets which are read every fabbath-day, they have fulfilled them in condemning him." 4th. The bleiled Saviour, when he pronounced thofe judgments on that devoted people, gave a prophetic token of their finally obtaining a divine knowledge of him. See Mat. xxiii. 39. "Fori fay unto you, ye fhall not fee me henceforth, till ye fliall fay, blelled is he that cometh in the name or the Lord." It may be well to aik, who were to fee Jefus and fliy, blelled is he that cometh in the name of the Lord ? Anfwer, Thofe who killed the prophets and floned them who were fentuntc them. Thofe whom Jefus called ferpents, and a generation of vipers. Thofe on whom lie pro- nounced the damnation of hell. Thofe fcribes and pharlfees whom Jefus calls hypocrites, and com^ pares them to whited fepulchres. In a v/ord, they arc the fame to whom he laid, "Publicans and "Notes on the Parables, ijf harlots go into the kingdom of heaven before you." The ground on which it is conceiv^ed to be fafe to build our hope of the lalvation of thofe fcribes and pharifees, is, that the one Mediator between God and man, manifefted a love for them, and in his love and in his pity he died for them, and rofe for their juftification ; and that is the proper ground on which alone we can hope for the falvation of any of our linful race. That thefe deadly enemies of Jefus, who were finally his mur- derers, were the objects of that love which is ftronger than death, is evident from the prayer of the dying Jefus on the crofs : " Father forgive them^ for they know not what they do'' If the fuffcring Son of God could look throus^h the blood of the everlafting covenant, and fend a prayer from the blood'ftained crofs to the indulgent ear of his Father, who always hears him, to forgive his mur- derers, it muft be a difhonoring infidelity to fup- pofe that fuch a prayer will not be anfwered. The humble believer in Jefus will put more con- fidence in this prayer, than in all the fine fpun metaphyfical divinity of which our learned dociors can boaft j and with which they blind the eyes of the fimple. Notice has already been taken of St. Paul's ar- gument, wherein he fhows that thofe Jews who were broken off through unbelief, froip their own olive-tree, fliould be grafted in again, -and that the receiving of them fhall be life from the dead. It feems not a little favorable to our fubjec^, that St. Paul fliould fpeak of the fame thing which JefuB did in promife. Jefus fays, " Ye fliall not fee me henceforth, till ye fhall fay, blelTed is he that com- eth in the name of the Lord." St. Paul fays, Rom, xi. 26. " And fo all Ifrael fhall be faved ; as 17^ • i'^otes on the Parables, it is written, there lliali come out of Sion the deliv- erer, and (hall turn away ungodlinefs from Jacob." As St. Paul ufed the circumftance of God's dif- pleafure towards the children of Ifrael for the in* iquities of which they were guilt/, as a warning to the chriftians of his day, we ought to be equally wife in ufmg fimilar circumftances to like advan- tage. See I ft Cor. x. 5, 6. "But with many of them God was not well pleafed ; for they were overthrown in the wildernefs. Now thefe things were our examples, to the intent that we Ihould not luft after evil things, as they alfo lufted." Verfe ji. "Now all thefe things happened unto them for enfamples; and they are written for our admonition, upon whom the ends of the world are come." This is making ufe of the judgments of God againft fin, in one age of the world, as a warn- ing againft fimilar fms in another. So ought we to do y and in this way, we may, with much pro- priety, accommodate the three parables in the 25th of Matthew, to the chriftian church in general, to particular denominations, or to individuals. If the chriftian church have apoftatized from the weightier matters of the gofpel, as the Jewilli church did from thofe of the law ; and if they have, like the Jevvdfii church, paid more attention to outward ceremonies and traditions, than they have to faith; hope and charity^ the three precious jewels of the gofpel ; then it is plain, that the chriftian churchy being.in a fim.ilar fttuation to that of the Jewifh church, is juftly chargeable with the like offences. If the fame fpirit of perfecution has raged in the chriftian- church as did in the Jewifli church, then we may fee why it is written in Rev. XV. 6. " For they have fhed the blood of faints and prophets, and thou haft given them blood to W "Notes mihe T arables, ^ 177- dtink ; for they are worthy.'* If there have or do exift, in the chriftian church, an order of clergy who perfectly refemble the ancient fcribes and pharifees, whom Jefus called hypocrites, and a gen- eration of vipers, no reafon can be given why they do not as much deferve the damnation of hell. If the bleffed Saviour was moved with pity and compafHon towards that generation of vipers, and fpoke of the time when they fliould fee him, and fay, bleffed is he that cometh in the name of the Lord ; if there be any now who poffefs that fpirit of Jefus, they furely feel pitiful and companionate towards thofe who arc of a limilar character, and can pray for the time to come when they may fee the Saviour, and welcome him to their penitent hearts. Wifdom undoubtedly direcls all denominations of chriflians, and every individual profclfor, to examine with caution whether they have the true oil of the fmcluary in their veilels with their lamps, or whether they are like the foolifh virgins, polTefling nothing but the outward forms of reli- gion and godiineis, without the power. Chriftian prudence undoubtedly direcls all to the rational query, wh it they arc doing with their lord's money ; whether they are improving by growing in grace and in the knowledge of our Lord Jcfas Clirift, or whether they are contenting themfelves with the old manna their fathers col- lected. If the ]ev/s who rejecled the fpirit of that pure religion which vilits the fatherlefs and the widow in their aOlicfions, were tlierefor condemn- ed for noc adminiiiering to Chriil: in his neceilities, is it not of importance that profefiors of the gofpel examine to know how their conduef frauds, in comparifon with theirs who wcr(^iound on the left Lind in the parable ? . 178 AWj on the Parables. The clofe of the law difpenfation was the endrli of the world, in which Chrift came to put away" iin by the facrifice of himfelf : and then the Jew- ifli church was judged according to their works^ under that difpenfation, and caft into outer dark- nefs, as we read in Mat. xxv. 30, " And caft ye the unprofitable fervant into outer darknefs: there fhall be weeping and gnafliing of teeth.'* Ihev' clofe of the reign of antichrift, as defcribed in Revelations, is the day of judgment to the anti- ehriftian church, which muft be judged according to its works. See Rev. xviii. 5, &c. " For her fins have reached unto heaven, and God hath re- membered her iniquities. Reward her even as* Ihe rewarded you, and double unto her double according to her works: in the cup which flic hith filled, fill to her double. How much flie hi-h gloriiieJ herfelf, and |lived delicioufiy, fo much torment and forrow give her : for fl:ie faith ' in her he?a*t, I lit a queen, and am no v/idow, and ihali fee no forrow. Therefore lliali her olagrues - come in one day, death, and mourning, and fa- mine : and fhe fiiall be utteny burr. t with lire : for ftrong is the Lord God who judgeth her. And the kings of the earth, who have committed for- nication, and lived delicioufly vv^ith her, ihall be- Vv^ail her, and lament for her, when they ihall fee the fmoke of her burning, {landing afar off for the fear of her torment, faying, alas, alas! that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth fliall weep and mourn over her ; for no man buyeth their merchandife any more." Thefe are the merchants who have fold the trea- fures of my fiery Babylon^ or the treafures of the* myilery of iniqi^ty. Thefe, like the fcribes and Notes en the Parables, 179 ^harifees of old, are unprofitable fervants, and muft now appear in the judgment, on the left hand, and be cad out into outer darknefs ; now fhall they weep and lament, that no man buyeth their merchandife any more ; now will they gnafli their teeth on thofe who burn their city with fire. As thofe who received Chrifl and followed him in the regeneration, had thrones appointed them, io is it now; thofe who come out of Babylon, and rife in the fpirit of life, which reanimates the two witnclTes, are thofe whofe voices are heard in heaven. See Rev. xi. 15. " And the feventh an- gel founded ; and there were great voices in hea- ven/aying, the kingdoms of this world are become the kingdoms of our Lord, and of his Chrifl: ; and he ihall reign forever and forever." Thefe are they who in the prefent age, anfwer to thofe im ithe parable, who entered into life eternal. PARABLE XXVII. '' Every valley fliall be filled, and every, mountain and !iIH fliali be brought low ; and tKe ^poked (hall be made ftrai^ht, and the rough ways (hall be made fmooih.*' Luke iil. 5. The above verfe is a quotation from Ifaiah x1. 4. who, by infpiration, fpoke of the coming of Mefliah, and the glory which fhould follow. And a more beautiful reprefentation of the univerfal and glorious eftecls of the gofpcl of our falvation, is not, perhaps, to be found in all the allegories recorded in fcripture. This parable affords the following pleafing and foul rejoicjgg truths : rSo Notes on the Parables. I ft. By every valley's being filled, we are taught the blejjings of the ^^^/ on the low, meek and fuffering part of mankind. The meek are charm- ed with the glad tidings of falvation j the low defpairing foul, Ihut up in darknefs, beholds with rejoicing eyes fm finifhed on the crofs, and im- mortality brought to light through the refurrec- tion of the all glorious Conqueror of death. Suf- fering mortals, bound in chains of bondage, cruili- cd with the ponderous weight of abfolute power, are taught the divine certainty of the deftru(ftion of that illy exercifed power which renders even life itfelf vexatious ; and are bleffed with the con- folations of that hope which raifes them, from dull and chains, to contemplate the goodnefs of the great Arbiter of nations. 2d. By every mountain and hill being broughC low, we underfland the reduclion of pride, unlaw- ful ambition, and all earthly power ftanding op- pofed to the divinely meek principles of Emmanuel and his glorious kingdom. How humiliating is that grace, which pardons the many follies of our lives, to that towering ambition and pride fo in- cident to mank^fd. How weak and impotent is that foul v/ho is reduced to fay, " Lord, fave, or I perifh." But, O ! the deftiny of tyrannical pow- er. Ye tyrants of the earth, ye have magnified yourfelves, ye have raifed yourfelves to opulence, and bathed yourfelves in luxury with the fweat of vailals groaning beneath infupportable burdens impofed by injuftice on fervile men. Ye have fet no bounds to your ambition^ by which millions are devoted to death ; but your ki7igdo?iis are r.umbered^ 2ind fnijloed ; ye are weighed \n the balance SiDd found wanting! The high mountains of your ftrength muft be broug^ low, and ail your power muft fi^es on ihe Parables. i S i become as the chafF of the (iimmcr threiliing floors. Sec Daniel ii. 2)S* vii. 9. 3d. By the crooked being made ftraight, wc learn, that man, ^vho has become crooked and per- verfe by the ferpcnt's guile, v/i]l, by the pczccr and grace of x\\t ferpent-bruijer ^ be brought to divine rectitude. 4th. "The rough way fhall be made fmooth.'* This undoubtedly refers to the way of which we read in Ifaiah xxxv. 8. " x\nd an high-way ih dl be there, and a way, and it fhall be called, The way of holinefs ; The unclean fliall not pafs over it, but it fhall be for thofe : the way-faring men, thou^rh fools, ihall not err therein.'* I'he way of life^ which was reprcfented by a former para- ble as dirncult and hard of paffiige under the la^.v^ 'by the gofpel is made plain, fmooth, and fo eafy of paHage, that he who reads may run, and even fools may walk and not err. In the verfe fucceedlng our text, the glorious confequence is thus Hated : «' And alljlej}:> ilially^^ the falvatlcn of God.'* For conhmation in tlie right fenfe of thefe words, the reader will obferve God's covenant with Noah ; fee Gen. ix. 17. *'And God faid unto Noah, This is the token of the covenant, which I have ellab- liflied between m.e and all fie jh that is upon the earth." And to make this divine irulh^ if pofliblc, more evident, fee Ifaiah liv. 9. " For this is as the waters ot Noah unto me : for as I have fworn that the waters of Noah fhall no m^ore go over the earth, fo have I fworn tliat I will not be v/roth .with thee, nor rebuke thee." To v/hichl fubjoin •»the teftimony of him who fpake as never man fpake ; fee St. John xvii. 2. " As thou liaft given him (Chrift) power over all fiejh, tliat he fiiould give eternal life to as many as thou haft 1 82 Notes on the Parables, given him." Is this the glorious deHgn of the gofpcl plan ? }Ay foul then willies it prolperity. ILLUSTRATION. To render this illuftration inftru(5live, relative to univerfal falvation, a few of the correfponding pall;\ges of fcripture will be introduced, acconripa- nied with fonie remarks. Our parable feems to be predicated on the prophecy of Ifaiah xl. i — 5. 1 " Comfort ye, comfort ye my people, faith your ij God. Speak ye comfortably to Jerufalem, and cry unto her, that her warfare is accompliflied, that her iniquity is pardoned : for (he hath re- ceived of the Lord's hand double for all her fins. The voice of him that crieth in the wildernefs, prepare ye the way of the Lord,make (Iraight in the defert a highway for our God. Kvery valley (liaU be exalted, and every mountain and hill (liall be made low ; and the crooked iliali be made flraight, and rough places plain. And the glory of the Lord fiiall be revealed, and all flefh fliall fee it to- gether : for the mouth of the Lord haih fp(>kea it." It is well to notice the following particulars embraced in the above text : J? iH:. The command given to fpeak comfortably to Jerufalem, and to comfort her as a people own- ed of God. 2d. The neceffity and propriety of fpeaking comfortably to an individual or to a nation, is on account of the troubles, adverfities, or fufferings through w^hich the individual, or the nation has paiTed, or is pafling, and their being a favorable profpe<^ of better times. 3d. 1 he fufferings alluded to in the text, that Jerulalem endured, was double fumjldment for all l^r fins* Notes on the Parables, 1 8*3 4tb. The comfort with which Jerufalem v/ns to be comforted, was the pardon of her iniquities. 5th. It ifv evident that this Jerufalem is the fame which vv:is in the days of Chrift, from the pro- (phet's proceeding to itate the preparation of the way of t!ie Lord, and of his gh)rious appearing. This is that Jerufalem of which St. P.tui fpcaks, Gah iv. 25, " For this Agar is mount Sinai in Arabia, and anfwercth to Jerufalem which now is, and is in bondage with her children.'* 6th. Jerufalem's receiving double for all her Tms, and being comforted with the p: ^don of her ini- quities afterwards, fhow two important truths which are generally difbellcved : ill, that lia does not dcferve endlefs puniihment ; and 2d, that an equal puniihxiient for fin is confiflcnt with forgiven efs. 7th. The way of the Lord is fo prepared, that when his glory is fully revealed, all fiefii (liall fee it together. Pfalms xcviii. i, 2, 3. " O fmg unto the Lord a new fong; for he hath done marvellous ! things : his right hand and his holy arm hath got- I ^en him the victory. The Lord hath made known ' his falvation : his righteoufnefs hath he openly . (lie wed in the fij^ht of the heatJaen. He hath re- i membered his mercy and his truth towards the I houfe of HVael : all the ends of the earth have feen the falvation of our God.'* ifl. This new fono: is the iox\z of Mofes tjie fervant of God and the i^ong of the Lamb, which is fung by thofe flanding on the fea of glais \ mingled with fire, noticed in Rev. xv. and this fc their fong. See verfe 3, 4, '' And they ling the fong of Mofes the fervant of God, and the I fong of the Lamb, fiiying, great and marvellous ai^e thy works, Lord God Almlglity -, jull and 184 Notes on the Parables. true are thy ways, thou king of faints. Who (hall Tiot fear thee, O Lord, and glorify thy name? for thou only art holy ; for all nations Ihall come and worfhip before thee : for thy judgments are inade manifeil.'' By this fong it appears that the judgments of God will terminate in bringing all nations to worihip the true God, whom to know is life eternal. 2d. The viclory obtained by God's right hand and holy arm, is the vicliory of the feed of the woman over the fcrpcnt, whofe head lie bruifes ; the viciory of him who is able to/ub- due, even all things to himfelf ; the victory of him who muft reign until he has put all things under' liis feet. 3d. The falvation and righteoufnefs which God Jiarh made knov/n and fliewed openly, are thatJi ri2:htcoufnefs and falvation of which St. Paul' o fpcaks in Rom. v. 18. "Even fo by the right eovfvefs of one the fiee gift came upon all men unto jufti- ficatijn of life/' '\\\\% jufc if cation uuto life, is the f-ilvation which is wroucrht by the righteoufnefs of 'God. 4th. God's mercy and truth, which he hath re-* membered towards the houfe of Ifrael, is exprefled by St. Paul, Rom. ix. 4, 5. " Who are Ifraelites ; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the fervice of God, and the promifes ; whofe are ■ the fathers, and- of whom, as concerning the flefh, Chriil caaie, who is over all, God bleffed forever, amen." The fulfilm.cnt of all thofe things are noticed as^ follows : See Ads xiii. 32, 33. " And we declare^ unto you glad tidings, how that the promife which was made unto the fathers, God hath fulfilled the Nsies en the Parables. 1S5 fame unto us their cliildren, in that he hath raifecl up Jefus again ; as it is alio written in the fccond Pfalm, thou art my foti ; this day have I begotten thee. 5th. The joy of this ne\v fong is completed with the fentiment, prophetically expreiled in the nioft poiitive form, that all the ends of the eartli fliall fee the lalvation of our God. In the appli- cation of the parable it is faid, " And all Jiejh fliall fee the falvation of God."" Correfponding with this mode of expreiHon are tlie words of the bicf- fed Saviour in St. John xvii. 2,3. " As thou haft given him power over all Jle/h, \h^t he fhould give- eternal life to as many as thou haft given him. And this is life eternal, that they might knov/ thee the only true God, and Jefas Chrift whc)in thou haft lent." Note ift. in this piiffage, tiie word as con!\eci:s what folio v.'s with what precedes, and Ihcws th.it power over all jisjh was given to Chriil, that he might glorify his fatlier according to the extenfivencfs of that power, in giviiig eter- nal life to all over whom he had received po wcr which is aJlJl^Jh, 2d. Tliis eternal life coniilis in knowing God, and Jefas Chrift whom God has fcnt. 'Ihercfcirc, 3d. dhe true gofpel miniftry confifts in comnmnicating the knowledge of God, as revealed in Chrift, to mankind, 4th. The con- clufion is, that in the mir.iftry of the gofpel,, no- thing but lire eternal to all flefli is dlfpenfed. Tiie declaration of the angel of God to- the Ihepherds, on the birth of the Saviour, is direclly to our fab- jecl. See St. Luke ii. 10, 11. "And the angel laid unto them, fear not ; for, behold, I bring you good tidings of great joy, which ihall be to nil people. For unto you is born this day, in the City of David, a Saviour,which is Chriil the Lord.'*" 0.2 1 85 TNV.'j on the Parables. Remark ift. Ic cannot be reafonable to fuppofe that this angel of God would declare an untruth. 2d. lie fpake oi' great joy^ which fhould be unto all people. Clonclufion, agreeably with the fcrip- tures before quoted : All the ends of the earth fhali fee the falvation of our God. And all flefli fhall fee the falvation of God. The great joy of lalvation fnall be unto all people. PARABLE XXVIII. *' There was a certain creditor which bad two debtors ; ih« cne owed nve hundred pence, and the other fifty : and, vhen they had nothing to pay, he frankly forgave them both." Luke vil. 41, 42, THESE words wf:re fpoken that a queftion Hiight be dated from them, which would every way confound Simon the pliarifee, who, though lie had invited jefus to ncceifary accommodations in his houfe, yet, entertained no very high opinion of him. Chriil beina: feated at meat in Simon's lioufe, a woman, wlm was a fmner, came in w^ith an ahibafler box of ointment, and ftood at his feet beliind liim weeping; fhe alio waflied his feet with her tears and wiped them with the hair of her head ; fhe kilTed them affectionately and noiiued tlieiri with the ointment ; which when ;imon faw, he faid, within himfelf, "If this man va:s a prophet, he \\'ould know who, and what Kinner of wouian this i.^^ that toucheih him ; for ae is -^finncr" By this, ii is evident, that Siuion id not lock on himfelf to be a fmner as was the /Oman. 1 urther, that he believed Chrift \A'as an l^otes on the Parables. i tj impoflor^ as he pretended to a wifdom which would certainly have enabled him to diilinguith between the righteous and the wicked : and if Chrill had known that the woman was a finner^ he would, by no means, have fuffered her to come nigh him, much lefs to do thofe offices for him. Thefe, undoubtedly, are the thoughts which Si- mon had on that occafion. In the parable, Chrift makes his ftatement according to the pharifee*s ideas of himfelf and of the woman. ift. Chrill reprefents himfelf by a creditor who had two debtors. 2d. The woman is reprefented as a great finner, by the debtor who o wed yi'i;^ hundred pence, 3d. Simon the pharifee, is reprefented by the debtor who owed only fifty pence. 4th. That finners have no power to atone for their fins, is Ihown by the debtors' having nothing to pay. 6th. The pardoning mercy of the gofpel, by which, both pliarifees and finners finally obtain forgivenefs of fin, is (liown by the creditor's for- giving both. Chrill then aiks Simon, " Which of them will love him m.oft ?" Simon anfwers, " I fuppofe he, to whom he forgave mofl: ;" by which anfwer, this felf righteous pharifee was entirely- refuted in refpect t(/ his notions of righteoufnefs. For, admitting Simon to be as holy as he looked on himfelf to be, and the woman as great a finner as he fuppofed, (he not only ilood in more need of mercy than he, but would furely love Chrift better, in the lame ratio as her fins were greater, or more numerous than his. '1 his was fomeihing of a ufuai method with the Saviour ; he generally confounded his adverfaries on the ground of their own choice. But had Simon's fins been fet in iSS Notes on the Parables. order before him at that time, as Saul^s were af- terwards, no doubt he would have confeffed the debt oijive hundred pence ^ and, humbling himfelf, would have rejoiced in him who deigned to for- give. ILLUSTRATION. That darling notion, which, in all ages of the world, has been fo acceptable to religious people, that favorite opinion of a total difference, in the fight of God, between the true worfhippers, and thofe who were not, was as much contended for in the days of Ghrift on earth, as it is now ; and it appears evident that Simon the pharifee was as fully in this current fentiment as any are in this day. The effect which this opinion had on Simon, was the fame that is now produced from the fame caufe. Simon fuppofed that Chrift was no prophet becaufe he did not know what manner of woman that was who fhewed fo much affeclion for him. See verfe 39. " Now when the pharifee, which had bidden him, faw it, he fpake within hin:jfelf, faying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him ; for flie is a finner." Simon furely would not have entertained any bet- ter opinion of Jeiiis if he had known that he did know what manner of woman that was, and ftill indulged her approach to himfelf ; for then even ignorance could not have been plead to extenuate the offence. It was, therefore, the mofl favorable Gonclufion which Simon could make, to fuppofe that Jefus was indeed no prophet, and was igno- rant of the fmfulnefs of that wi)nian. It is but juft to notice alfo, that this pharifee was deferving of commendation, not only for being difpofed to make the mofl favorable conclulion poffible in this Isotes on the Parables. 189 cafe, but for being one of tlie mod decent and civil of his order, for he did not break out in a rage, and order his gueft out of his houfe;, nor did he fpeak of the unfavorable opinion which he was obliged to entertain of Jefus, to others, but only fpake of it within himfelf. Therefore, while wc iind the fentiment of Simon perfeclly to agree with the fentiment of the pharifecs in the prefcnt day, wc find in his conduct an example worthy of their imitation. The fentiment, communicated by the foregoing parable and application, is fubjed to the following objections, from the doctrine of the pharifees, as ftated in tlie iirfl of this illudration : ifl. if the great finner may obtain forgivenefs as well as he whofe fins are much lefs, then there is no encouragement to do well. 2d. If the great finner will, in confequence of being: foro-iven, love the Saviour more than he whofe fins are much lefs, it appears to be an en- couragement to add iniquity to tranfgrellion, and to become as finful as p^/ilible, io that the greater love may be exercifed when forgivenefs is obtained. 3d. The whole, when put together, amounts to this : Sin is better than righteoufnefs, vice is bet» ter than virtue, irreligion is better than religion, and it is no matter how bad people act ; the righ- teous, who pay fi:ricl attention to the things of religion, and abilain from a thoufand enjoyments of this life, are mere fools for all their pains ; it would be as well for them, and even better, if they ih')uld indulge themfelves in all manner of vice and wickednels. 4th. It muR be evident to every rational mind, th It fuch ilocTrine is falfe, and that whoever teache* fucli doctrine, is an enemy to the truth. ^- 190 Notes on the Parables, The foregoing objections are as naturally draw* from the doclrine of the pharifees, which doc- trine is the current doclrine of the chriftian church in the prefent day, as darknefs is the natur- al confequence of the abfcncc of light. 'Ihefe ob- je6l!ons may be thus aniwcred. ril. If Jcfus fpake this parable, in its peculiar fi)rm, with a defign ta anfvver Simon according to his Ovvn views of his being lefs a fmner than th.it woman was, it is' by- no means necefury to funpofe that Jefus looked on the woman to be any more linful than bimon. Therefore, if Simon was as 2;reat a iinncr as the woman, he would love Jefus as well as the womaa did, when he ftmuld know himfelf, and feel his- iins forgiven, 2d. If no one can enter the king- dom of heaven, unlefs their riQ-hieouinefs exceed* the righteoufnefs of the fcribes and pharifees, it is^ evident that both ancient and m.odern pharifees- are equally dependent on the Lord our righteouf- nefs, for juflification unto life, as others. 3d. It is evident that the pharifees have a miftaken notion of (in, righteouinefs, vice, virtue, irreligion and religion. All their righteoufnefs, their virtue and their religion is confiifent with an un reconcilable enmity towards thofe who do not agree with them in opinions and religious rites. This enmity be- ing directly contrary to the love which Jefus man- ifefled towards Unners, we are authorifed to be^ lieve that fuch enmity, and all the righteoufnefs, virtue and religion which are conliflent with it, are oppofed to the Lord our righteoufnefs and to his gofpel. 4th. It is evident that Jefus of Nazar- eth preached a righteoufneils, a fyllem of moral virtue, and taught a religion, which were confift- ent with love to finners, and the forgivenefs of fins. Therefore, to be active in the righteoufnefs^ thtes on the Tarabki, lOi virtue and religion ofChriil.it is neceflary for us to feel the need and benefits of forgivenefs ourfelves, and to be difpofed thereby to grant the fame in- eflimable bleffing to others who Hand in the fame need. It will be granted, on all fides, that this woman pofleffed more of the fpirit of Chrift than Simon did. This is evident from what Jefus faid to Si- mon, fee verfe 44 — 46, " And he turned to the wo- man, and faid unto Simon, feefl: thou this woman ? I entered into thine houfe, thou giveft me no wa- ter for my feet : but fhe hath wafhed my feet with tears, and wiped them with the hairs of her head. Thou giveft me no kifs : but this woman, fince the time I came in, hath not ceafed to kifs my feet. Mine head with oil thou didft not anoint : but this woman hath anointed my feet with ointment." From this it is fafe to conclude, that thofe who are difpofed to pour forth the tears of penitence and gratitude at the feet of Iiim who forgives our many fins, are pofifelTed of more of the fpirit of Clirift, than thofe who deny him, becaufc he receiveth iinners and has compaflion upon them. Notwithilanding Simon, who was,undoubtedly, a man of a refpeclable charader, of an honorable ftanding in the religious order to which he belong- ed, of a good natural difpofition, and a tolerable difcerning mind, on account of his religious edu- cation, was led to think that Jefus was no prophet, and that he did not know what manner of wo- man that was who approached him, yet he was that prophet of whom Mofes fpakc, Deut. xviii. 15. " The Lord thy God will raifc up unto th^e a prophet from the n idft of thee, of thy brethren, like unto me ; unto him ye Ihall harken.*' And he not only knew what manner of woman that 192 Notes en the T arables* was, but he alfo knew the thoughts of Simon's heart, and was divinely wife to reprove him, and to corred his religious errors. And notwithllanding there be many in the pre- fent day, of whom we might Ipcak and think as favorably as we have above of Sinic n, who now have the iauie opinit n of \\\c true Ipirlt of Jefus Chiiit, as biinon had, uho now reject that bleffed fpirit of pardon and foigivenels wiih as n uch re-- ligious zeal as the pharilees in general did Jefus, and though they call this divine niafier of the houie, lieeiztbub, and thofe of his houithold no-^ thing better, yet this bleiiedlpirit is a dilcerner of the thoughts and intents of their hearts, nnd a wife reprover of their unbelief and religious big- otry, PARABLE XXIX. " And Jefus anfwerlng Taid, A cerlairi msn went down frcm JsiulalcKi to Jericho, and fell among ihieves, which ftripped him of his raiment, and wrunc ed hinrj, and deparieJ, leaving him half dead. An J by chr.nce there capje down a ceruia prieft that way ; and when he faw him he pafTcd by on ihc oiher fide. And likewife a Lcvite, when he Wus at the piace» c^tiie and locked oil him, and p.^fie-t by on the oihei fide. But a certain Sarrjaiitan, ;is he jurneyed came where he V as ; and when he fnw him, he had coxpiiflion on him, and went to him, and bound up his wounds, pouring in oi! and wine, and fet hina on his ovxn bes.ft, anJ brought him to «a ir.n, f>nd took care of him. And on ih? morrow, when he dep?jrierl, he took out two pence, and gave them to the hofl, and faid unto hirn, Take care of him : and whsifcever then fpendfcft more, when I coire a^ain, I will repay ilee. Which now ot thefe three, ihinkefl: tlicu, was neighbor unto him ihjt fell aotong tb* thirrcs ? And he fiid, He that Hiewed me4i|r on him. Then faid Jefus unto him, Go, and do thou likewifs." Luke x. 30 — 37. 'Notes on the Parables, 193 THIS parable of the man among thieves, was ipoken by Chrift, to a lawyer, in anfwer to the lawyer's queftion, who aiked, whom he (hould confider to be his neighbor. And the anfwer con- tained in the parable, communicates one of the moft important duties which was ever enjoined on man. ift. A man travelling from Jerufalem to Jericho falling among thieves, being llript, wounded and half dead, is a fuitable object of charity, which is the greateft of all chrillian virtues ; and without which, the profcflor of ever fo much goodnefs or rehgion, is nothing. 2d. A pricfl and a Levite beholding the fuffer- ing man, and treating him with cold neglecc, is a jull reprefentation of the pharifee and his religion. This prieft would, undoubtedly, have been willing to offer a facriiice that the fuffering man might bring, as an expiation of guilt, it being fo, that he who adminiflered at the altar Hv^d of the things of the altar ; having never learned, that 7nercy was more acceptable to God than facrifice. And being a flranger to heaven-born charity, could leave a diilreiled object of pity, to the fcorching heat of day, to the cold damps of night, to nakedncfs, and to tlie death-like gnawings of hunger. 3d. One poileiled of the real principles of true religion, and a heart taught to feel for the diilrefs of others, whofe foul has been fired Vv^ith divine charity, but does not conform to all the cu/ioms and traditions of the elders^ wherewith they make void the law of God, is reprefented by a defpifed Samari- tan pouring oil and wine into the wounds of fuf- fering humanity. O, ye vain and formal profef- fors of chriftianity ! open your ears to reproof. What is all your profeilion of filth, of zeal ^or re- R 1 94 T^oies on the Parables* ligion and the fcrvice of God ? If you have not charity, you arc nothing. He who had compaf- lion on him who fell aniong thieves, was willing to go on foot ^ that the wounded might ride ; neith- er did he afk another to fliow mercy and excufe himfelf, but having it in his power to relieve, alli- ed none to afiift in the expenle. The lawyer hav- ing acknowledged that he who had compaflion, was neighbor to him who fell among thieves, in preference to the prieftand the Levite ; Chriil ex- horts him to go, and do likewife. it is not unlikely that Chriil fliould have a ftill further meaning in the above parable ; though, undoubtedly, the above notes contain what was intended to be underilood by the lawyer at that time, as the exhortation above mentioned feems to evince. The chiifiian -is taught to believe, that the fcriptures iefiify of Jefus, and therefore may view the above parable as follows : I ft. By a man travelling from Jerufalem to Je- richo, is reprefented the travel of man from the garden of innocence to the thorny and thiilly fields of Ho. 2d . jiy his falling among thieves^ being ftiipt nak- ed, being woundsd and left half dead, arc repre- fented the fpiritu'.il enemies of man, who are worfe than thieves ; the nakednefs in which Adam f'jund himfelf after tranfgrclnon ; the wounds, received from tranfgrefiion and moral death, which are the wages of fm. 3d. By the priefl and the Levite neglecling the wounded man, is lliown the impotence of legal rightcoufnefs to recover m.an from fm and con- demnation. 4th. By the Samaritan, Chrift is intended, (the jews faid he was a Samaritan and had a devil) Notes on the P arables , 195 who was as much derpifcd by the phariibcs, and jnore, than were the Samaritans. 5th. By the compafllon fliown to the fuiTcrin^ man by the Samaritan, is repreientcd the coinpat- lion oi: Chrift towards the iinful race of Adam. Remember, the man who fell amcwi^^' thieves was ;fo difabled that he could not help himfelf : that the oil and wine which were poured into Ills wounds, were not bought by him ; that he rode the Samaritan's horfe, having none of his own, therefore, did not travel on foot to \.hc inn ; and that he was aftervv-ards taken care of at the cxpenfe of him who had companion on him. All thofc miferies and poverty the fmner feels in liimfcif ; and more than ail the good t^fiiccs of the Samari- tan, he rejoices to acknowledge from Jefus. ILLUSTRATION. In the fubjecl of this parable we are prefented with a llriking and powerful argument, by which is clearly fliown, that the fpirit of the lav\^ is mercy and life. To make this argument plain to the reader, the following particulars will be noticed : ift. The fubjecl which firfl llarted this parable. 2d. Mow the parable anfwers the queftion to which it was directed, in relation to the firil fub- jecl ; and, 3d. Obferve fom.e neceflary concluiions. The fubjecl: which firif ftarted this parable we learn from the context, verfe 25- — 28, " And be- hold, a certain lawyer flood up, and tempted him, faying, mailer, what fliall I do to inherit eternal life ? He flud unto him, what is written in the law ? how readeft thou ? And he, anfwerinp', faid, thou flialt love the Lord thy God with all thy heart, and with all thy foul, and with all thy ig6 Notes on the Parables, b ftrength, and with all thy mind ; and thy neigh-^ bor as thyfelf. And he faid unto him, thou haft anfvvered right : this do, and thou Ihalt live.'* Here the lav/ is recited in its true fpirit and mean- ing, and the Saviour faid, this do, and thou fhalt live, lo this agrees the words of the beloved difciple, fee i John iii. 14. " We know that we have paficd from death unto life, becaufe we love, the brethren : he that loveth not his brother abid- eth in death." But here is room in which, he- who is in darknefs, will take the liberty to cavil, and a&, who is my brother. So did the lawyer; Avho tempted Chrift. See verfe 29, " But he will- ing to juftify himfelf, faid unto Jefus, and who is, rny neighbor ?" To anfwer this queflion Jefus ipake the parable under confideration, which may jiow be examined, as to its relation, not only to the queflion to which it immediately applies, but alfo to the firft and major queflion in the general fubjecl:. I ft. Why did neither the prleft nor the Levite-^ have compaflion on the diftrefted man ? Anfwer,. becaufe they did not love their neighbor as them- felvcs. 1 hough this wounded man, it appears, iiad a very juft claim upon them, being a Jew and^ from Jerufalem ; one of their brethren as apper- taining to that part of Ifrael which worflilpped at Jerufalem, and of courfe paid tithes to that prieil- hood. 1 hey could make no reafonable excufe for their negicd:, on account of this man's having' travelled from Jerufalem to fo wicked a place as Jericiio, for, ift. They were travelling the fame road thcmfclves ; and, 2d. If they viewed him to have been a very wicked Jew, it was their duty,^ agreeably with their office, to have made atone- ment for his fms, befides relieving his temporal. Notes on the Parables. 197 diftrefles. But for the want of love all duty is ncQ^lected. 2d. Why did the Samaritan have mercy on this diftreilod Jew ? Not becaufe he was a woriliiper in the mountain of Samaria ; not becaufe the Jews and the Samaritans were in the habits of friendfhip and good neighborhood, for the re- verfe in the extreme, was the cafe ; but becaufe that love poifeffed his heart which ani'wers to the requirement of the divine law, by which he loved his enemy and could do good to one who hated him. Jefus afks the lawyer which of the three he thought was neighbor to him who fell among thieves, to which the lawyer replied, " he that fhewed mercy on him." Jefus then concludes the fubjecT: faying, " Go and do thou likewife/' By this the lawyer was informed that he muft confi- der thofe to be the objects of his love, who were as great enemies to him as the Jews were to the Samaritans ; and that in order for hii:n to inherit eternal life, he muft love fucli as he did hirofelf, which amounts to the exact requirement of the law. From this divine lelTon of inftruclion the fol- lowing conclufions may be drawn. 111. The divine law, is a law of life, and this life being love, which is the nature of God, is eternal. 2d. Jefus Chrift, as the miniftcr of eternal life to finful man, fulfils the lav/ and makes it honor- able, adminiiterinor wifdom rifrhteoufnefs, fancti- fication and redemption to thofe who are his in- veterate enemies, ail which the law of his father requires. 3d. Whatever prieftliood, in vv'liatever age of the world, fails of adminiftering this life to the R 2 igS Notes on the Parables'.' finner, comes as fliort of the miniftration of tKc gofpel, as it does of removing the diftrefles of fm and death. 4th As the doctrine which Jefus taught by this parable was perfectly calculated to dcftroy the enmity which unhappily exifted between the Jews and Samaritans, fo it is equally well calculated to . deftroy that equally unhappy and difgraceful en- mity which now exifts between the different de- nominations of the chriftian church. The author of thefe notes and illuftrations en- tertains no expectation that his labors, on this fub- ]ect^ will be any more agreeable or pleafing to- thofe, in the prefent day, who contribute, with all their zeal, to the fupport of thofe divifions, than thefe arguments of .Jefus were to the lawyer to whom he fpake, or to the priefts and Levites whom he reproved, and who were zealous to en- rage their difciples againfl the Samaritans. In order to modify this parable, fo as to have it- correfpond with that religion which is dictated by the wifdom of this world, it would be neceffary to introduce a number of important interpola- tions, fuch as the following. ift. A certain learned divine, being a doctor of the law, as he journied that way, came within call of the half dead, wounded man-, and flood ftill y and lifting up his voice like a trumpet, told him that he felt great compaflion for him, that he could not bear to leave him in that pitiful and forlorn condition to perifh. He goes on and propofes that if he will rife from the ground where he lies wal- lowing in his blood, and itand upright as a man ought to (bnd, and walk to him without (tumbling or fainting, he vv^lll grant him all needed afiiftance. The poor wretch now exerts the little itrength, UoUs on the Parables, 199 which remains in his broken limbs, but is imme- diately told by this merciful friend^ that every ftrug. gle he makes renders his ftate ftill worfe ! 2d. The reverend father draws ftill nigher, with a view to examine, more clofely, the milerable ob- jecb before him. On coming near he afks him concerning his creed. Do you believe that it would be perfectly juft and right for me to go off and leave you here to die ? Do you feel perfect- ly willing to lie here while life remains? Should you love me as well if I ftiould break all your bones which the thieves have not broken, and leave you to perifli^ as you fhould if I fhould bind up your wounds and reftore you to foundnefs ? And tells him that he muft anfwer all thefe quef- tions in the affirmative, or there is no mercy for him. The poor dying man looks confufed ! 3d. This faithful minifter of comfort proceeds to lay before this objecl of pity f©me more important fubjeds ; and informs him that there are a great multitude of perfons in the fame lituation with himfelf, and that it is neceffary for him to believe, that he is determined to let the greateft part of them die in that condition, which, if he does not believe, he cannot be faved himfelf ! The wretch forlorn looks wild with amazement ! 4th. Faithful to his profeffion, this lover of un- fortunate fufFercrs, goes on with great zeal to in- form this perifhing fufFerer, that in order that a few of the many who are in his fituation fhould be relieved and enjoy his favor, it is neceffary that the greateft part of them fhould perifh in the moft awful manner ; and that as a condition of his de- liverance, he muft poiTefs true benevolence, and be willing to be one of the many who are not de- livered, fo that his dreadful fufferings may redound 2 DO Notes on the T arables, to the glory of the deliverer of the few, and to their greater happinefs ! The fufferer begins to draw a comparifon between this profeffed friend^ and the thieves who had wounded and robbed him, and is rather puzzled to find an important difference ! 5th. With a view to leave nothing undone which can be done to ilive this mifcrablc object of charity, this minifler of truth is determined to clear his garments of his blood, which to do, he proceeds with an afFedionate exhortation ; in which he fets forth the dangerous fituation which all are in, who, like him, have fallen among thieves. He fets forth, in the mofl glowing coiors, the dreadful torments to which he is expofed, unlefs he complies with the conditions which have l^een propofed ; which conditions, he urges, are perfect- ly reafonable, and all within his power, and if he perlilics, it is his own fault entirely. And he fur- ther fays, that all who do perifh, might be faved if they would, that it is their own wills alone which prevents ! This exhortation produces either delirium or defpair ! The difference between the conduct of this or- thodox minifler, and the conduct of the goodly Samaritan in the parable, difcovers the difference between the wifdoni of this world, and the wif- dom of God ; between the tender mercies of the wicked, which are cruelty, and the niercy of the Lord, which endureth forever. As has been fuggelled, the inftruction, commu- nicated in this parable, is calculated, if wifely im- proved, to deftroy the hurtful enmity, now exifi:- ing between the different denoniinations of the chriflian church, as it was to deitroy tliat which exifted between the Jews and the Samaritans. \ Notes on the Parables. 201 This would be making a very profitable ufe of the parable ; and it muft be confidered a lamentable dereliclion of the fpirit and principles of the gofpel of Chrift, in the clergy of the prefent day, that they drive to alienate their followers from one another of different denominations. Without applying this general fubjecl to the ufe for which it was evidently intended, in a primary fenfe, the parable contains the moft perfect exam- ple of true charity, and is one of the moft beau- tiful pictures of moral virtue that can be found in all the writings of the moralifts. This Jew was an enemy to the Samaritan by education. When the Samaritan finds him in his deplorable mifery, he does not ftop to reproach him of any unworthinefs, does not enquire the bufinefs which brought him there, nor the means by which he was difablcd from helping himfelf, but immediately proceeds tO' ads of compafTion. nnd mercy, binds up his wounds, pouring in oil and wine ; and makes provifion for the future, at his own expence. PARABLE XXX. ** I fay unto you» though he will not rife and give him, becaiife he ii his friend ; yet, becaiife of his importunUy. he will rife and give him as many as he needeth." Luke xi. 8. WE find a fimilar pafTige to the above in chap, xviii. ver. 5. *' i"et,. Becaufe this woman troubleth me, I will avenge her, leil by her continual com- ing fhc weary me.*' Ihefe pafl'agcs were both in- troduced for the fame purpofe, viz. to fhow the necellity of ppayer, in which we ought to be exr 202 Notes on the Parables, ercifed without fainting, or doubting. The read- er will turn to thofe fcriptures, and read them with their connexions, and, undoubtedly, evidence may appear in lupport of the followirjg notes : ift. Prayer is the channel through which God communicates fpiritual blellings to the foul ; as it is neceiFary for us ro feel our wants, in order to enjoy thofe bleilings which are calculated to re- move them. 2d. 1 hat when we pray, we ought to entertain the ftrongeil conviclion that the favors needed will be granted ; for, if a man who was comforta- bly in bed with his children, would not arife and w^ait on his neighbor, merely becaufe he Vv'as his friend, would, becaufe oi importunity; certainly, our heavenly Father, who is the author of all our ra- tional wants, and the giver of the fpirit of prayer, will grant his divine bleflings to his wanting, pray- ing children. And if a judge, who feared not God nor regarded man, would avenge a widow of her adverlaries, becaufe of her continual requefts, how much more may it be expected that God will avenge his chofen^ whom he hath called by the word of his grace, for the great purpofe of bear- ing witnefs to the world of the things of his king- dom. ILLUSTRATION. The methods ufed, by our Saviour, to commu- nicate the doctrine of truth, appear to be defigned to give the mod favorable ideas of the divine char- acter ; nor does it feem, by the fimilitudes which he ufed, that he was apprehenfive his hearers might entertains too high an opinion of the gooclnefs of God. But on the contrary, he chofe out of the wide field of the human paflions, with which he was perfecT:ly acquainted, thofe which breathe the \ NeUs on the P arables » 203 greateft tender nefs, and are the moft aclive in ads of mercy, as fiiTiilitudes by which to commend the goodnefs of God to mankind ; taking care always, to arrange his difcourfe lb as to indicate that the tendereft of human affeclions were every way in- ferior to the divine goodnefs. In connexion with our parable, Jefus appealed to the tender affeclions of thofe who were fathers, for an illuftration of his doctrine. Ihe divine truth of which he was endeavoring to make them acquainted, was, that our heavenly father would not fail to beftov/ his favors on thofe who fhould call upon him. See the fubje61: continued from the 8ih to the 13th verfe, inclufive, " And I fay unto you, afk, and it flrall be given you ; feek, and ye (hall fmci ; knock, and it ihall be opened unto you. For every one that aiketh, receiveth ; and he that f::eke!:h, fmdsth ; and to him that knock- eth, ir Tnall be opened. If a Son fliall afk bread of any of you that is a father, will he give him a Hone ? or, if he aik a f fli, Vvill he for a fifh give him a fcrpent ? Or, if he fliall aik an cg^^ will he OiTcr him a fcorpion ? If ye then being evil, know Iiow to give good gifts unto your children, how much more fliall your heavenly father give the ho- ly (pirit to them that aflv liim ?" Tliis important addrefs to the fatherly affeclions, places the doc- trine of Jefus at an infinite elevation above that unmerciful doctrine which difpoiTefles the parent of all liis better feelings towards his oiTspring, and gives him a heart to rejoice in theendlefb torment of a once beloved fon ! But the particular caft of the parable under conlideration, varies very much from the above queries in regard to the parental love, for in the parable, ^vtn friendfbip is excluded, and the conclufion then is, that rather than to be 204 ^otes on the Parables. I importuned inceflantly, he would rife and give as much as was needed. With this argument of the ^ Saviour, let us compare the current opinion that | our heavenly father will remain forever deaf to the cries of fouls in never ending anguifli. It feems that the Saviour defigned to difpofe his fub- je6l fo as to compare the leaji with X.\iQ greateji* He does not fuppofe, therefore, any relation by blood, fuch as father, brother, or fon ; nor does he allow even friendfhip to have any thing to do in grant- ing the afliilance wanted, but very juftly fuppofes that importunity alone would prevail. On the other hand, ftands exhibited the divine relation in which our heavenly father conflituted man to himfelf, he is acknowledged to be, not only a friend, but a father, and the petitioners ftand in the character of fons. The juft conclulion is, therefore, if fuc- cefs attended importunity in the firft inftance, no doubt could be r^afonably entertained in the laft. As has been noticed, the Saviour in continuing this argument, called for this divine relation, and the confidence which might be built upon it, which he illuftrated by the fatherly affections of his hear- ers. Such arguments muft be acknowledged to be di- vinely beautiful, if the fad eftabliihed by them be true ; but if not true, why Ihould the Saviour ufe arguments to eftablifh it ? One particular in the current doctrine of th« prefent day is, that our heavenly father, from all eternity, predeftinated millions of his rational ofF- fpring to endure endlefs mifery and dcfpair. Now compare this opinion, in which our learned dodtors are eftabliihed, with the arguments of the Saviour above quoted. " I fay unto you, afk, and it fhall be given unto you \ feek, and ye fhall find \ knock, Notes en the Parables, 205 and it fliall be opened unto yen." Note. *• I f^iy unto you." That is, I am authorifed, and it is my bufinefs, purfuant to authority vcflcd in me, to tell you for certainty, that if you afl^, you fliall receive. Let us fuppofe, what we have no fcrip- ture to prove, that Jefus taught, tliat his Either had predeilinated the greateft part of mankind to endure endlefs mifery ; and tJie'n fuppofe that one of his difciples fhould have afked him the follow- ing queftion. Rabbi, thou hafl been very partic- ^ ular in alTuring us that the greatefl: part of man- kind are already doomed to fufTer erernnlly, and thou wilt not allow that any man can be thy difci- ple unlefs he believe \\\\% fundamental article of jaith ; fuppofe then that the greateft part of mankind, or even all of them, Ihould aik, feek, and knock, would the greateft part, or even all, receive mercy, iind favor and be admitted r How could this quef- tion receive a fair, unevafive anfwer, confiftently ^th the above text, and with the foregoing fup- pofitions ? It may be proper to notice another very com- I mon method made ufe of to exclude mankind, in ' general, from the divine £ivor, v/hich is by fup- pofmg that but a fmall part of luankind will ever I afk, feek, or knock, and that the greater part will , fail, finally, of obtaining the divine favor, for this their needlefs neglecl. This argument muft be confidered extremely defedive in the following particulars. I ft. I'he propofition, on wlilch this argument I is built, has no foundation but in mere conjec- I ture ; there being no fcripture autiiority for its fupport. i 2d. The argument fuppofes that our heavenly % father feels fo little intereil in our coming to hitn, S 2o6 ]>iotes on the Parables, in our Teckiiig after him, kc. that it is a matter for which he will not provide means, adequate to its accompliflimcRt. That divine revelation furniflies different au- tliority, may be feen by the following : See Jere- niiah xxix. ic — 14. " For thus faith the Lord, that after fevcnty years be accompliilied at Baby- lon I will vifit you, and perform my good word towards you, in cauung you to return to this place. For 1 knovv' the thoughts that I think towards you, faith the Lord, thoughts of peace and not of evil, to give you an expected end. Then {liall ye call upon me. and ye ihall go and pray unto m.e, and I will hearken unto you. And ye fliall feek me, and find me, when ye fhall fearch for me with all your heart. And I will be found of you, faith the Lord ; and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither 1 have driven you, faith the Lord ; and I will bring you again into the place, whence I caufed you to be carried away captive.*' See chap. xxiv. 6, 7. " For 1 will fet mine eyes upon them for good, and I will bring them agaia to this land : and I will build them and not pull them down : and 1 will plant them, and not pluck them up^ And 1 will give them an heart to know me, that I am the Lord ; and they Ihall be my people and I will be their God: for they fhall return unto me with their whole heart." See Acls xv. 16, 17, 18. " After this 1 will re- turn, and will build again the tabernacle of David, w^hich is fallen down ; and I will build again the ruins thereof, and I will fet it up ; that the refi- due of men might feek after the Lord, and all the gentiles upon whom my name is called, faith the Lord, who doeth all thefe things. Known un- Notes on the Parables, 207 to Gocl are all his works from the beginning of t lie world." In the lirll pali'age quoted from Jeremiah, God promifes what the people fliall do, as well as what he himfelf will do^ and in ihe iccond paf- fagc, God fiys he will give tliem an Iiearr to know ^ him ; fo that the whole depends on iiim who i makes the promife,and who has the pouxr to pcr- * form it. In Ihort, it is hard to account for the propriety of a fentiment which places the whole fchcme of the gofpel at the difpofal of that very c. unity of the linner's heart, which it was defign- td, by. our merciful father in heaven, to overcome aird deilroy. If it be granted that our father in heaven has manifefted his will, in the lalvation of ail men, and their comino^unto tlie knowled:;e of the truth, as St Paul tcililies to liiiiOthy*, with wdiat propriety can we fuppofe that this will of God, fupported with all the means of grace in the hands ot a mediator, to whom is committed all power in heaven and in eirth, will finally be fruf- t rated by the will of wicked men ? This would undoubtedly be the cafe, if the old ferpent called the devil, had the power to have it io ! On no I other ground can it be expected. . To-ihov/ this \ matter in its natural light, let us afli whether any of the human race would be flived from fm and death, if this old ferpent had the pov/er to pre- vent it ? Anfwer, no.t^ On the other hand, will any of the human race remain eternally in a ftate of fin and death, if the bleued mediator have povv^- er to prevent it ? AT^fwer no ; for^rriv can there be an agreement between the feed of the woman and the ferpent ? The prophet Zephaniah lias a moft beautiful paf- fage, wliich fhov/s the end of the miniflration of 2o8 Notes on the Parables, iii. 8, 9. " Therefore wait ye upon me, faith the the Lord, until the day that I rife up to the prey; for my determination is to gather the nations, tliat I may aifemble the kingdoms, to pour upon tlicm mine indignation, even all my fierce anger ; for all the earth fhall be devoured with the fire of my jealoufy. For then will 1 turn to the people a pure language, that they may all call upon the name of the Lord, to ferve him with one confent.'* PARz\BLE XXXL ^* He rpake ?.IR) this parable: A certain man hacj a fig trefr planted in Lis vineyard, and he came and fcught fruit there- on, and found none. Then Gid he unto the drefler of his- vineyard, Jjchold, ihtfi three years I come fetking fruit en. this fig-trer, and find noce : cut it down, why cumbertth ic t'se ground ? And he anf^eiirg faid unto him, Lord, let it aiore this year sif;?, til! I fhall dig about it, and c'ung it :: and If it beir fruit, v.eil : and If not, then after that ihca , flialt c'7^ It do*'n " LcKE xiii. 6 7, 8, 9. THIS parable was fpoken in reply to thofc: vho told Jefus of the Galileans whofe blood Pilate^ held mingled with their facrifices. Jefus taking in- to conficieration, alfo, the eighteen on whom the^ lower of Siloam fell, allied them if they thought thefe were finners above all the Galileans and the- dwellers in Jerufliicm ; which queftion he anfweis- himfelf, faying, " I fay unto you, nay, but except ye repent^ ye Tiiall all likewife pcrifli.'' Then he in- troduces the above parable, by which, he points at the deftruclion of Jerufalem and the Jews. liL -By a fig tree, is meant the houfe of Ifrael, which the Lord planted in the goodly land of promife. ' l^otes on the Par able u ^o^ sd. The barrenncfs of the houfc of Ifrael, in refped to the fruits of righteoulhefs, is rigniiled by the fruitleffnefs of the fig-tree. , 3d. That, judging the Jews only by their barren- ncfs, it was then time they were cut down or de- flroyed, as cumberers of the holy land : But Chrifl:, who was the dreffer of the vineyard, feems to re- prefent a fliort time longer, in vvhich he fliould grant them great advantages, which, after they had neglected, they would be deftroyed. ILLUSTRATION. The houfe of Ifrael, as reprefented by this un- fruitful fig-tree, is a jufl reprefentation of all thofe national churches who puncltually attend to the outward forms of religion, and neglect to bring forth the fruits of tlie gofpel. Nor need we con- fine this application to national churches, as it is very evident that many churches in Chriftendom who are not of that eilabliihment, have, and pride themfelves in having, a fimilarity of character with thofe who have. Another ftriking figure by which fuch churches are reprefented, we find in St. Mat. xxi. 18, 19. " Now, in the morning, as he return- ed into the city he hungered. And when he faw a fig-tree in the way, he came to it, and found no- thing thereon but leaves only, and faid unto it, let no fruit grow on thee hence forward forever. And prefently the fig-tree withered away." This fig-tree refembled the then prefent Jewifli church as well as all churches of a fimilar character. This tree is not reprefented to have been wanting in fize, in age, in height or verdure, but in fruit only. All this might be faid of thofe churches of which we fpeak. Jhey frequently appear in a fiourifliing condition, they may grow to be numerous and S 2 f^ I o Kota 071 the ParaSIer^ to adorn themfelves with a great many wor!'cfiy excellencies, honors and dignities, all of which ferve to beautify them, not in the ilght of God, but in the fight of men, who have the vanity to pride theiiifelves in fuch appearances. When reli- gion becomes the creature of itate government, and is (liapcd according to the pattern of tyrannical and oppreflive power, it is always the object of that order of clergy who look to the public ruler for' temporal funport, to bend every thing, as much as poflible, to pleafc the vain, oftentatious and even ambitious views of fuch a patron. In fuch a cafe, what may reafonably be expected, but to have the characler of the Saviour exhibited and iliuftrated by that of the opprelTor, the tyrant, the unmerci- ful ruler ? From the fatal moment the civil power of Rom.c directed its difiempered policy to water the chrif- tian church, it is true it fiourlflied greatly ; its branches became numerous and extenfive ; it clothed itfelf with the leafy honors "which had adorn- ed the pagan worfhip, but it decreafed in refped: to the genuine fruits of the gofpcl, in the fame ra- tio, until it became as deflitute of fruit as the fig- tree Vvas which we have taken for an emblem. In churches not conflituted by civil authority, the fpirit of dominion and oppreffion clothes itfelfr with an eccleiiaRical government, and gratifies thc- prlde and vanity of its votaries with the privileges- of impofrng creeds, forms of worfliip, and modes of difcipline on the ignorance and fuperilition of ilupid minds. If fuch a church fucceed, in its in- fluence, to control colleges and other feminaries of learning, as is the cafe in this country, the cler- gy, in poifellion of fuch means, will not fail to ufc them to extend ihdv Jig-tree, and to adorn it with. Tsofes on the Parables. 1 1 1 ftjowy leaves^ and pride themfelves in its verdure. Bui: as to the fruits of the gofpel, we are not to find them ox\fuch trees. As the fpirit of dominion, tyranny and ambition was never fatisficd, fo we find every order of clergy, throughout the world, who partake of this fpirit, ever flriving to the ut- moH ftretch of their influence, to marry their dar- ling church to the government of ftate, and to found it on this rock^ againft which, they truft, the gates of hell cannot prevail. If difappointed in this favorite object, then we hear the cry of the clergy againft the rulers, whom they reprefent as beino: deftitute of all reliolon themfelves, and as being difpofed to prollratc its beautiful fabric, and to deprive it of its blefled influence in the world. All fuch churches muft meet the fate of the fig- tree ; they muft witner av/ay, they muft lofe their verdure, their deciduous leaves will fall, and their eandlefticks muft be removed. It would undoubtedly be an unjuftifiable omif- fion not to apply this fubjecl to individuals ; for, in general, admonitions which are proper for na- tions, churches, or other communities, may be profitably applied to individuals. It is eafilyfeen, that if no individual v/as difpofed to adorn himfelf with thofe outfide appearances of religion and piety, to the neglecb of the real fruits of the fpirit, there could be found no large bodies of people, fuch as aflbciations and churches of this caft. Let each foul, then, look at home, exam.ine with caution, whether his religion be all outfide fliovy, open pro- fefiion, fig-leaves righteoufnefs, without the fruits of the fj^irit, which are love, joy, peace, long-fuffer- ing, gentlencfs, goodnefs, faith, meeknefs, aiid tem- perance. If in thefe fruits Vv^e abound, then may we fay with propriety, " Let my beloved come into his garden, and eat his pleafant fruit,'* 1 1 2 Nota on the P arables PARA.BLE XXX II. *' For which of you, iotending to build a tower, fitteih not down fir^ and countclh the coft, whether he h^ve fufficier.i to finiih it ? left haply after he hath laid the fcund.Jtion, and is not able to fini(h it, ail that behold it begin to niock him, faying, This man began to build, and was not able to fin- ifli. Of what king, going to make war ag^iinft another king, fitteih not down firft, and confulteth, whether he be able, with ten thouf«nd, to rreet him that conjcth againft bira with twenty thonfand ? or eife, while the other is yet a great way cff, he feadeih an aoibaiTige, and defireth condi- tions of peace." Luke xiv, 28 — 32. IN this parable, or parables, Chrifl taught thofe who pretended to be his dlfciples, the indif- penfabie prerequiiirions in their dilcipiefhip. To be a diiciple of Chriit, a man niufl do as nearly as pofiible as Chrill did, make rational calculations like him whom he calls his rnaftcr, and endeavor to walk as he walked. Therefore, to give a right fenfe of the above parables, I firfl apply them to Chrift, and then to the character of a difciple. Chrift is reprefented as follows : I ft. By a man who undertook to build a tower. By a tower, I underftand that building of which Chrift himfelf is the chief corner ftone, a building not made with hands, but eternal in the heavens ; in which building, mankind, when purified from all fin, will be as lively ftones. 2d. By firft fitting down and counting the coft, to fee if he had fulEcient to finiih, I underftand, that Chrift counted the great coft of the work which he undertook in the falvation of a world, and though it was immcnfe, knew he was able to accompiiih it. l^oies on the Parables. 2 1 3 3d. That, having taken thofe precautions, he will not at iaft be mocked for undertaking more than he^as able to accomplilh. 4th. The Saviour is reprefented by a king going to make war with another king, whom 1 underftand to be X.\\z father oUia, or the king of the bottcmkfs pit. 5th. i he Saviour, or Prince of Peace, confuhcth whether he be able to meet his foe ; and though he had not the numbers in his fervice which his^ adveriary commanded, he difcovered, by divine wifdom, one only method of victory ; v/hich was by laying dov/n his life, offering it in the high places of the field, he effefled the death of his ad- verfary, and having power to take his life again,, v/hich his enemy had not, his vi(!n:ory would be worthy of the higheil glory and honor, and eler- nally complete/ 6th. Under the confideration of thef^ circum- fiances, we are not to fuppofe that our glorious Redeemer will ever fue for conditions of capitula- tion with the father of lies, nor aik for an armif- tice until the man of fm is deftroyed by the breath of divine truth, and confumed by the brightnel* of the coming of him, who cometh from Edoni, with dyed f^arments from Bozj ah ; who is glori- ous in his apparel, travelling m the greatnels ot his itrength ; who fpeaketh in righteoufncfs, and is mighty to fixve. Secondly, In applying the parables to fliow the requifitions in the characler of a difciple or Chrift, 1 obferve, ift. As ChriD: had before told the people, that unlefs a man fliould take up his crojs, and bear it, and follow him, he could not be his difciple ; fo he fliows, in the parable, that unlefs they calculated ©a ai high an expenfe as the lofs of their lives, they 2 1 4 Notes on the Parables* could not be his difciples, as he had calculated that expenfe for himfelf. S 2d. That if they expected to build inWe chrif- tian labor, they mult not only dig deep and lay their foundation upon a rock, but muit look for fuiliciency for accomplifliing their labor from the grace of the great Redeemer, 3d. That a profellion of chriflianity, without thofe calculations, would tend to their own fliame, and a dishonor of the caufe which they profcfled to cfpoufe. 4th. Ihat if they could not calculate on a vic- tory over the adverfary, by the way of the crofs, but undertook the conteil under any other confid- eration, they were not fo wife as a king who would fend an ambaff.ige to his foe, and fue for condi- tions of peace, knowing that he \vas not able to contend with double numbers. ILLUSTRATION. That Chrift's ranfomed church is reprefented by a building, may be iliown by the following fcriptures. i Cor. iii. 9. '' Ye are God*s build- ing." 16. '• Know ye not that ye are the temple of God, and that the fpirit of God dwelleth in you? 2 Cor. vi. 16. " And what agreement hath the temple of God with idols ? for ye are the tem- ple of the living God ; as God hath faid, I will dwell in them ; and I will be their God, and they lliall be my people." Eph. ii. 19 — 22. "Nov/, therefore, ye are no more ftrangers and foreigners, but fellow-citizens with the faints, and cf the houfchold of God ; and are built upon the foun- dation of the apoiiles and prophets, Jefus Chrift himfelf being the chief corner llone : in whom all the building, fitly framed together, groweth unto Notes on the Parables* 2 1 5 an holy temple in the Lord : in whom ye alfo arc builded together for an habitation of God through the fpirit." The rearing of this myflical temple of God, fuggeiis the following fubjects of difcuiTion : ill. The materials of which this building is compofed. 2d. I'he iituation from which thefe materials are taken, and their preparation for this temple : and, 3d. The (kill, and operative pow^r of the build- er to complete the work. ift. The materials of which this building is com- pofed, arc mankind under the denominations of the Jew and the Gentile world. This idea is found in the introduction of the above quotation from Ephefians, ico, verfe 11, and onward. " Where- fore, remember, that ye being in time pall gen- tiles in the fiedi, who are called uncircumcifion by that which is called the circumcifion in the flefh made by hands; that at that time ye were without Chriil, being aliens from the comuion- wealth of Ifrael, and (Irangers from the covenant of promife, having no hope, and without God in the world : But now, in ChKfi: Jefus, ye who fometimes were far ofi are made nigh by the blood of Chrift. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us ; having abolifhed in his flelli the enmity, even the law of commandments con- tained in ordinances ; for to make in himfclf of twain, one new m.an, fo making peace ; and that he might reconcile both unto God in one body by the crofs, having flaln tiie enmity thereby ; and came and preached peace to you which were afar off, and to them that v/ere nigh. For through him we both have accefs by one fpirit unto the father." ai6 Notes on the Parables, Here we fee that the apoftle reprefents the Jews under the denomination of the circumcificn, and the gentiles under that of the uncircumcifion. Thefc, he argues, are made one by him who is our peace ; and by obferving the connexion of the ar- gument, we find that thefe two, made one, are the materials of which the before mentioned temple of God is compofed. sd. The fituation from which thefe materials are taken, and their preparation for this temple, we aUb learn from the arguments in the above quotation. The fituation of the gentiles is repre- fented as follows : " Without Chrift, being aliens from the commonwealth of Ifrael, and ftrangers from the covenant of promife, having no hope, and without God in the world/' This was the fituation of the gentiles. The Jews are reprefent- ed as being only circumcifed in the flefh, with hands ; which the fame apoflle tells us availeth nothing in Chrift. The method by which thefe materials are prepared for this temple, is expreffed in the following words : " And that he might re- concile both unto God in one body by the crofs, having flain the enmity thereby." Reconciliation to God is the preparation neceifary. How was this reconciliation efie^led? Was it by any thing wrought by thefe unreconciled people ? No. The apoftle fays that Chrift did this " by the crofs." How was the enmity deftroyed ? By the crofs. What was the confequence ? Peace was preached to them who were afar off, and to them who were nigh. The univerfality of this reconciliation, the apoftle mentions in a number of paffages, particu- larly, Col. i. 19, 20. "For it plcafcd the father, that in him fliould all fulnefs dwell ; and (having made peace through the blood of his crofs) by Uotes on the Parables. Ttj him to reconcile all things unto himfelf ; by him, I fay, whether they be things in earth, or things in heaven." It being evident that the object of reconciling mankind to God, embraces the whole human ! family, it may be well, 3d. To enquire whether this reconciler has fuf« ficient fkill and power to effect fo great a work. See Eph. ii. 4, 5, 6. " But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in iins, hath quickened us together with Chrift ; (by grace are ye faved :) and hath raifed us up together, and made us fie together in heavenly places in Chrift Jefus." Here the apoftle produces inftances, in which God, for the great love which he has for thofe who are dead in fins, quickened them in Chrift. See alfo Phil. iii. 21. "Who Ihall change our vile body, that it may be fadiioned like unto his glorious body, according to the working whereby he is able even to fubdue all things unto himfelf." Here the ability is fully expreifed. i Cor. xv. 53, 54. "For this corruptible maft put on incor- ruption, and this mortal muft put on immortality. So when this corruptible fliall have put on incor- ruption, and this mortal fhall have put on inmior- tality, then (hall be brought to pafs the faying that is written, death is fvvallowed up in viclory." If it be acknowledged that all the treafures of V wifdom and knowledge dwell in Chrift, it muft be acknowledged likewife that he wp the. hj^ufe, and feel: dih'gently till Ihe find it ? and, when fne hath found it, fte calleth her friends and her neighbors together, faying Rejoice with me ; for I have found the piece which I had' ^o^-" Luke xv. 8, 9. In this fecond parable, I find fimilar ideas to= thofe in the former. I ft. The pharifees and fcribes are reprefented by nine pieces of filver which were not loft ; and: the publicans and finners, by one that was. 2d. The intent of this parable is difcovered by ftating a queftion, as in notes on the former para- ble, thus, if a woman could be juftified for light- ing a candle, fweeping her houfe, and feekingdili- gently for one piece of filver, which was loft out of ten, until fiie found it ; might it not be juftifi- able for Chrift to come a light into the world, to leek and to favc the vail multitudes who were loft in fin and death ? "Notes on ihe Parables. 127 3d. The property which Chrift holds in the loft finner, I learn thus ; that piece of 7nGney which was lo/l^ belonged to the woman who loft it ; and it was no lels her property when it was loft, than be- fore. Again, it was as real filver even in its lofl fiate^ as when it was with the other nine ; and that its continuing to reiain its real value, was all that rendered it an object of recovery. 4th. Ihe faithful nefs of tlie Saviour in the re- covery of the finner, is fignified by the woman's feeking until fhe found the piece that was loft ; the fame as the fticpherd's going after the flieep until he found it. 5th. What is meant by calling friends and neigh- bors together, to rejoice that the loft was found, is fignified in the application, as in the former para- -ble. ♦< And he faid, A certain man had two fons : and the younger of >th«m faid to his father, Pather, give me the portion of goods that falleih to me. And he divi/led unto them his living. And, not many d.iys after, the younger fon gather. ed all together, and took hi^ journey into a far country, and there wafted his fubflance with riotous living. And, when he had fpent all, there arofc a mighty famine in that land ; and he began to be in want. And he went and joined him. felf to a citizen of that country ; and he fent him into his fields to feed fwine. And he would fain have filled his belly with the hu(ks that the fwine did eat : and no man gave un- to him. And when he came to himfdf, he faid. How many hired fervants of ray father's have bread enough, and to fparc, and I periOi with hunger ! I will anfe, and go to my father, and will fay unto him, Father, I have finned againft heaven, and before thee, and am no more worthy to be called thy fon : make me as one of thy hired fervants. And he arofc, and came to his father. But, when he was yet a great 22S Notes on the Parables. w«y ofF, his father fiw him, and had compaffi^n, and ran, and fell on hl^neck, and kiflcd him. And the fon faid unio him, Father, I have finned againft heaven, and in thy fight, and am no more worthy to be called thy fon. 3ut the, fa- ther faid to his fervants, Bring forth the beft robe, and pat it on him, and put a ring on his hand, and (hoes on his feet. And bring hither the fatted calf, and kill it ; and let us eat and he merry. For this my fon was dead, and is aHv« again ; he was loft, and is fouad. And they began to be meiry. Now his elder fon was in the field : and as he came, and drew nigh to the houfe, he iieard mufic and daocing. And he called one of the fervanis, and afked what thefe things m?ant. And he faid unto him, Thy brother is come : and ihy father hath killed the fatted calf, becanfe he hath re- •ceivedhim fife and found. And he was angry, and would not go in ; therefore came h's father out, and intieated him. And he anfwering faid to his father, Lo, thefe many year« do I ferve thee ; neither iranfgrcffsd I at ary ti^e thy com- mandment, and yet thou never gaveft ms akid, that I might make merry with my friends : but as foon as this thy fon ^«i;as come, which hath devoured thy living wiih harlots, thou baft killed for him ihs fatted calf. And he faid unto him. Son, thou att ever with me, and all that I have is ihine- It was meet that we (hoalJ make merry, and be glad : for this thy brother was dead> and is alive again ; and was loft and is found." Luke xv. ii — 32. This third parable affords the following notes : I ft. The pharifees and fcrlbes are Jlgnified by the elder Ion. 2d. The publicans and finners, by the younger. 3d. The ii.:;hteoufnefs of which thofe pharifees boafted, is reprefented by the induftry and faith- fuluefs of the elder fon. 4th. The finfulnefs which thofe pharifees could fee in thofe whom they called finners above ihem- 1 . Notes on the Parables* 229 felves, is reprefented by the prodigality of the younger fori. 5th. The meannefs and unholinefs of the fervicc 'Of iin, is lignified by the ^vodi\^-xW feeding fivine^ an animal, by the law of Moles, deemed unclean. 6th. The endeavors of the wicked to fiiibfy the hunger of the immortal foul with ihc fruits of the flejh or carnal mind, is fhown by the prodigal's wifliing to fill his belly with the hufJis which the fwine ate. 7th. That fin is a land of famine, in which the foul can never enjoy the bread of life, 1 learn from the famine which arofe in the country where the prodigal had v/andered, by which lie was reduced to want, and came to himfelf. 8th. 1 he riches of the Father of mercies, is fig- nified by the father's having many hired fervants, who all had bread enough, and to fpare. 9th. The effecl produced by the famine which the fiDul experiences in Iin and wickednefs, I learn by the prodigal's coming to a determination to go home to his father, to which determination he was compelled by the gnawings of pale hunger. loth. The unworthinefs felt in the foul of a repenting finner, w^ho is confcious to himfelf of hav- ing finned againft heaven, and in the fight of God ; and awfully feels the lofs of fonfhip, and a willing- nefs to become a door- keeper in the houfe of God, if fo be he might obtain the favors enjoyed by ler- vants, who eat bread in their mafter's houle, is intended by the confellion and requeft made by the prodigal to his father. iith. 'J'he fatherly kindnefs and loving mercy of God towards finners, is (hown by tiie father*s running to meet his fon while yet a great way oft, U 230 Isofes on the Parables. falling on his neck, fondly embracing and com- pallionately kiffing his long loll child. 1 2th. Ihe abundant favors, privileges and mer- cies conferred by divine grace, on a reclaimed profligate, beyond all the requefts made by the lubject, is intended by the bed robe, a ring, flioes, the preparation of a tatted calf, and the ordination of merriment and feilivity ; all \vhich were favors more than were alked for. Inftead of being re- proved for fpending what he had already received, he was bid welcom,e to more ; in room of being admitted to laboi' for bread, in the charader of a fervant, he is introduced into his father's houfe as a favorite child, with a ring on his hand, a token of the father's love, and an indication that he la^ bored not. The beft robe, reprefents the righteouf- nefs of Chrift ; and flices, being " lliod with the preparation of the gofpd of peace." 13th. The pharifees laboring in the law, or legal righteoufnefs, are meant by the elder fon's being in the field ; and their, then prefent, grumblings at Chrift for receiving fmners, anxl their rejecting Chrift therefor, is m.eant by the elder fon's being angry, and refufmg to go into his father's houfe becaufe the father had received the prodigal fo kindly, with fuch marks of afFeclion and tokens of honor. Had Chrift come with a gofpel to fave the righteous and condemn the wicked, fo long as the pharifees could have retained their, then pref- ent, opinion of themfelves and others, they might have gratified their fpiritual pride in hailing him welcome, and zealoufly profeiTmg to be his difci- pies. But as he came not to call the righteous, but finners to repentance, thofe who were whole, in their own opinion, fa.w not their need of a phy- fician, and, therefore, rejeded him. Notes on the Parables. 2 ; i 14th. The exceeding joys poiTefred by the gof- pel convert above ail tkofe enjoyed under the cov- enant of works, ftands, in the reprefentation, as the joys and teftlvity of a fatted calf in a father's houle, to many days of hard labor, and not fo much as a kid, to make merry with friends. O, the barrennefs of felf-righteoufnefs ! like a fig-tree on which much labor is beftowedj but withers without fruit. 15th. That the bleflings of everlafcinglife in the- new covenant, did, in reality, belong to thofe grumbling pharifees, a» well as to thofe whom they called linncrs, is fhown by the father's faying to the elder fon, "Son, thou art ever with me, and all I have is thine." And laftly. The propriety of rejoicing on the return and acceptance of the linner, is ihown by the words of the text ; " It was meet that we fliould make merry and be glad, for this thy bro- ther was dead, and is alive again ; and was loft, and is found.*' But obferve, dear reader, liad thofe murmuring pharifees and fcribes been feniible of the abomina- tion of their own wicked hearts, and the fi.ifulnefs of their real characlers, they would have ccnlidcr- cd themfelves as wicked as they viewed others, and felt their circumdance as loil: flieep that flo:)u in need of the care of the fliepherd ; like a piece of filver in a loil condition, never to be recovered but by the diligence of the owner ; or like a prod- igal fon, who had idly fpent his time, and his property wickedly ; and would willingly have confciled their unworthinefs to be admitted as £ons into the kingdom of God. 233- Notes on the F arables • ILLUSTRATION, Like as the three parables in the 25th of Mat- thew had their general application to the fame fubjefl, lb thefe three parables in the 15th of Luke were evidently fpoken, by Chrift, to illuf- trate the one fubjeci to which the notes apply^ them. For this reafon they may be juftly con- nected in this illuftration. As it is humbly conceived that the notes give the particulars of thefe parables, in a manner too plain not to be underftood, the following illuftra- tion will confift of arguments founded on the following truths exhibited in thefe parables. ift. Mankird, though in a Rate of alienation from God, in a ilate of fm and rebellion, is repre- fenred as the property of God, and by him fo highly rated as induces him to recover our nature from alienation ar;d iin. 2d. In all the above condition, God acknowl- edges man to be his offspring, and exerciks over li I ra a hit j'leriy providerice, and towards him all 'j the fatherly affccfit ns and mercies. And, 3d. 'Ihe true fpi it of heavenly charity rejoices wi\h an increafcd delight and fatisfaction in the brini^ino: of iinners to reoenrance. The firif of thefe general proportions is fully fupportcd by the moil natural lenle of the twa firft parables. Ihe loft, or ftrayed iheep, was the property of him who owned the ninety and nine which went not aftray. This flieep, by going from the fold, did neither alienate the property of itfelf from the owner, nor change its nature to any other fpecies of animal, for had cither cf thefe events been the confequence of the fheep's going aftray, it might render it improper for him who kad been the owner to go after it. If the fheep. l^Gtes on the \v\\tx\ aftray, were not the property of him to whom it belonged before it went adray, why Ihould hefeekit? If he found it, he could not fay, as in the parable, '' I have found my Jheep which was loft.'* Or if the flieep had changed its fpecies, it might have become an animal of no value to the former owner. It is true that the fheep, by llraying from the fold to which it be- longed, might, by degrees, lofe its familiar ac- quaintance with the fhepherd, and contract hi^bits of wildneis by which it might endeavor to eluds the fhepherd, whofe voice now becomes its terror. This was, in fome fort, the cafe with man ; fee Gen. iii. 9, lo. ''And the Lord God called unto Adam, and faid unto him, where art thou ? And he faid, 1 heard thy voice in the garden, and I was afraid-, becaufe 1 was naked ; and I hid my- feif." This yi^jr was not the offspring of correcl ideas, but of that deception v/hich fm ^-iid wrought in his mind.- In a ilmilar manner v.^e may reafon on the fub- jccl of the piece of iilver. When it was loft it was ilill Iilver, and it wus the property of her who owned the other nine. It is true, tills piece of iilver mav be confidercd as having: been loft in fuch a condition that it might lofe its brightnefs, contract filth, and to the eye of a fuperlicial ob- ferver, be taken for fomething f.cr le's valuable than filver ; though it might not be diiHcult for a more clofe infpector, or a chymift, to determine its properties and value. The following arc a few of the many fcripturcs which corroborate the foregoing ftatement. Jer. 1. 6. "A/y people hath httn lojl fieep ; their fhep- iierds have caufed them to go allray, they have' turned them, awav on the mountains : thev have? ' U2 ,. ' 2 J4 ^otes on the ParaMeu gone from mountain to hill, they have forgotten their refling place." ii. 13. ''¥ or 7ny people have committed two evils; they have forfaken me, the fountain of living waters, and hewed them out cifterns, broken ciiterns, that can hold no water.'* Verfe 32. '' Can a maid forget her ornaments, or a bride her attire ? Yet my people have forgotten mc days without number.'* Chap. iv. 22. " For 7ny people is focUjh, they have not known me ; they are fottifh children, and they have none under- ftanding ; they are wife to do evil, but to do good they have no knowledge." Chap. viii. 7. " Yea the ftork in the heaven knoweth her appointed times j and the turtle, and the crane, and the fwallow, obferve the time of their coming : but my people know not the judgment of the Lord." Ifaiah xix. 24, 25. " In that day lliall Ifrael be the third with Egypt and with AlTyria, even a bleiling- in the midft of the land ; whom the Lord of hofts ihill blefs, Hiying, Bleiled be Egypt my people^ and ^^Jfy''i^ the work of my hands ^ and Ifrael mine inheri- tance,''^ The foregoing quotations are fufficient to fhow that God owns the wicked, the alienated wandering fons of men to be his people. The fol- lowing fhow that oar Lord or owner values us fo highly, that he has manifefted his determination in reclaiming us from fin. Mat. xviii. 11." For the fon of man is come to fave that which was \^^.'** Luke xix. lo. "For the fon of man is come to feek and to fave that which was loft." St. John iii. 17. "For God fent not his fon into the world to condemn the world ^ but that the world through him might be faved." Chap. x. 1 1. *^ 1 am the good fiiepherd : the good iliepherd giveth his life for the flicep." Verfe 16. " And other flieep I have, which are not of this fold y Notes on the Parables. 235 them alfo I maft bring, and they fliall hear my voice ; and there fhali be one fold and one fliep- herd." Mat. i. 21. " And flie fhall bring forth a fon, and thou (halt call his name Jcfus ; for he fhall fave his people from their ft s.'^ Here it is neceflary to {how that the divine purpofe in faving man- kind from fin, is manifefled as an effecl proceed- ing from the love of God towards ftnful man. St. John iii. 16. " For God fo loved the world, that he give his only begotten Son, that whofoever be- lieveth in him fhould not perilli, but have ever- lading life." Rom. iii. 8. '' But God comment.- eth liis love towards us, in that, while we were yet Tinners, Chrift died for us." i John iv. 9, 10. " In this was manifefted the love of God towards^ us, becaufe that God fent his only begotten Soa into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and fent his Son to be the propitia- tion for our fins." Eph. ii. 4, 5. " But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in fms, hath ' quickened us together with Chrifl ; ("By grace are ye faved.") Rev. i. 5. " Unto him that loved us^ and wailied us from our fins in his own blood." As it is conceived that ample proof has been ad- duced to fupport our firft general propoiition, viz. Mankind, though in a ftate of alienation from God, in a ftate of fin and rebellion, is reprefented as the property of God, and by him fo highly ra- ted, as induces him to recover our nature from alienation and fin, we may proceed as w^as propof- cd, to confider 2d. That in all the above condition, God ac- knowledges man to be his offspring, and exercifes over him a fatherly provideuce, and towards him ir36^ l^ofes on the Parables, all the fatherly affections and mercies. This pro- pofition is well fupported by the laft of thefe par- ables. The fon who left his father's houfe and went into a far country was no lefs 2ifon than he who flayed at home ; and though he fpent his fubflance in an unjuflifiable prodigality, yet he was flill -Bifon ; notwithftanding he was reduced to penury and want, yet he was 2ifon ; although he perlflied with hunger, while hired fervants, in his father's houfe, had bread enough and to fpare, yet he was not the lefs for i\\is a/on ; though he had fi«ned againfl heaven, and in the fight of his fa- ther, and. judging him, by his condud, was no more worthy to be called his fon, yet the father fays, " T/jis my fon was dead, and is alive again ; be- was lojl, and is found, ^^ The fatherly providence, exercifcd over the pro- digal fon, is feen in the indulgence, in the Cril in- ftance, which he obtained in being permitted to go from home ; and afterwards being fubjected to an imperious neeeflity of returning to his father, in a moil penitent manner. The famine which arofe in the hind where the prodigal was, muft be attributed to that providence whofe eye was ever watchful for the good of this wanderer, whofe re- turn to his father depended on his wants not others- wife to be fatisfied. Such was the manner in which a divine provi- dence brouglit about and completely fulfilled the vifions of Jofeph which portended the humble ftate into which his brethren fliould be brought, before him their proteclor. Neither Jofeph nor his brethren were the caufc of the famine which- caufed thofe fons of Jacob to go down to Egypt, but it was fent by that divine providence which embraced, as an objed:, from which it could not be diverted, the humility of Jofeph's brethren. Notes on the Parables, 237 It was tiiis famine which caufed Judah to fay unto his father, " fend tlie lad with me, and we will arife and go; that we may live and not die, both we, and thou, and alfo our little ones.'* It was this famine which reduced Jacob to confent that his beloved Benjamin (hould go trom him, faying, "• If' I be bereaved of my children, I am bereaved *' The fatherly afFecllons and mercies, exercifed towards the offspring of God, are reprefented by the reception with which the returning prodigal was blefled of his father. In the room of being indifferent concerning the return of his fon, the father's eye, ever on the look-out, fpies hiai, while yet a great way oiT. Then did melting compalTion move the father, ?^i\d he ran, and fell on his neck, and kiiTed him. Now a^ tokens of the faiher^s love, are brought the bed robe, a ring and Hioes ; and the deilituter ciiiid is clothed in the mod decent manner ) the failed calf is killed by the fadier's order, and every exprelii ui of j >y, fuitaole co the occalion, welcome the long loft fon to the manfions of plenty and peace. That the fcnptures abundantly fupport the idea- that God acknowledges ftnners to be his children^ the following paiT^ges fully Ifioxv. Ifaiah i. 2, 3, 4, '* Hear, O heavens, and give ear, () earth j for tlie Lord hach ipoken : 1 have nouriOied and brought up chii..rcns and they have rebelled againfl me. The ox knoweth his owner, and the afs his maker's crib : but Ifrael doth not know, my people doth not confider. Ah, finful nation, a people laden with iniquity, a feed of evil doers, children that are corrupters !' they have forfaken the Lord, they have provoked the holy one of Ifrael untsv «3S I^otes on the Parables* anger, they are gone away backward." Deutr xxxii. 6. '' Do ye thus requite the Lord ? O fool- iih people and unwife i is not he thy father that harh bought thee ? hath he not made thee, and eftablifhed thee?'' Mai. i, 6. A/on honoreth his father^ and ^fervant his ma/ier : if then I be z father y where is mine honor ? and if I be a ma^er^ where is my fear t laith the Lord of hofts unto you, O" priefts, that dcfpife my name." Chap. ii. lo. " Have we not all one father ? hath not one God created us ? Why do we deal treacheroufly, every man againft his brother ^h^^ profaning the co- venant of our fathers ?" Eph iv. 6. " One God and father of all^ who is above all, and through all, and in you all." Mat. vi. 9. " After this man- ner, therefore, pray ye : Our father which art in heaven; hallowed be thy name." Verfe 12. " And forgive us our debts, as we forgive our debtors." Heb. ii, 11 — ^15. *' For both he that fantliiieth and they who are fanclified are all of one ; for which caufe he is not afhamed to call them brethren ; faying.^ I will declare thy name unto my brethren ; in the midft of the church will I fing praifes unto thee. And again, I will put my truft in him. And again, behold I and the ehildren which God hath given me. Forafmuch then ak» the ehildren are partakers of flefli and blood, he alfo himfelf likewife took part of the fame; that through death* he might deftroy him that had thc^ power of death, that is the devil; and deliver them who through fear of death, were all their life time fubjed: to bondage." No comments a're neceffary to make it evident that the moil natural fenfe of fuch fcriptures, as are here quoted, goes to prove the propofition. lander conuderation. This being conceded, notice Notes on the Parables, 239 ' will be taken of our third propofition, which is, that the true fpirit of chriftiaii charity rejoices at the bringing of finners to repentance. This idea is not only fupported by the applica- tion of the three parables here illuflratcd, but is in reality the foul of the gofpel fyftem. To bring .finners to repentance, was the manifeft objecl of God*s fending his fon into our world ; he was exalted to be a prince and a Saviour, to give repent- ance and the remljfion of fim ; the miniftry of the gofpel is direded to this end, viz. that repentance and remiilion of fins Ihould be preached among all nations, beginning at Jerufalem. Ihis fyftem of gofpel falvation, is a fyftem of divine benevolence, which is the fpirit of heaven-born charity. Jefus fays, Luke v. 3a. "I came not to call the righ- teous, but finners to repentance." This is the declared objed of our blefied Saviour. For the fuccefs of this work, there is joy in heaven ; the angels of God fee, vA\\\ infinite delight and fatif- fadion, the triumphs of the crofs extended in the repentance of fiiincrs. 1 hey fee the kingdom of darknefs diminiihed, the power of fatan more circumfcribcd, the unhappy rebellion of mankind reclaimed, fin actually finiihed in the human heart, the firong hc^lds of the enemy reduced by the power of divine grace, and every thought of the heart brought into obedience to Chrift. Nothing fhort of this can be meant by repentance^ for to nothing fhort of this could the itvtit of the parables be juftly applied. A loft flieep, found by the fliepherd, reftorcd to the fold from which it wandered, giving joy to the owner j the finding of a valuable piece of filver, and its reftoration to the poiTcfiion of its owncr,cau[ing joy to her who fo highly prized the trcafure \ the coming home £4* l^oies on the Parables, of a long^bfent prodigal fon, in the moft liumHc manner, to his father, being received with fuch marks of favor, and treated fo kindly, and the joy infpired by the occafion, all fhow, in the moll lively colors, the true penitence of the finner, his happy reception into the enjoyment of favor, and the devoted nefs of his heart to gofpel obedience : while, as a confequence of this lalvaiion, joys un- fpeakable abound in the heart of ever true lover of God. Contrafl with tliis heavenly theme the foul chil- ling doctrine of eternal rebellion againft the ban- ner of love, and fet up and eftabliih the kingdom of fatan and his dominion over the ofispring of God, then afk the lovers of the crofs to rejoice in fuch di'Cfrine, what heart could comply ? To re- <|uire a fong of rejoicing in this cafe, would be to tantalize the deluded captive as fet forth in Pfalm cxxxvii. I — 4. " By the rivers of Babylon there wx fet down ; yea, we w^ept, when we remem- bered Zion. We hanged our harps upon the wil- lows in the midil thereof. For there they that carried us away captive required of us a fong ; and they that waflcd us, required of us mirth, laying, iing us one of the fongs of Zion. * How Ihall w€ fmg the Lord^s fong in a ftrange land." Ihofe who have led the church captive into Eabykm have required of her fongs, and thofe who have wafted her, have required of her mirth ; but her harps have been hung on the willows of forrow and file has wept by the rivers of grief. But Zion fliaii be redeenicd with judgment, and her converts with righteoufnefs, the ranfomed of the Lord fhall return, and come ur.to her with fongs, and everlafting joy upon their heads; they fliall obtain joy and gladnefs, and forrow and %h- ing ihali flee away. t^Gtes on the T arables^ t4t- Let us allow the objeclor, the liberty to oppofc the foregoing arguments by flating as follows: ifl. It is a diflionor to God to argue that fin- ners are his offspring. 2d. To argue that God loves the jfinner as his •offspring, and exercifes a fatherly providence over him, and all the fatherly affections and mercies to- wards him, is to encourage him in fin and rebel- lion againft God. And 3d, Such arguments fervc the unjuft caufc of exalting the wicked in his own eyes. Thefe objections are conftantly urged by thofe who ffand in the charader of the pharifees and fcribes, who are zealous to defend the character of their God againft allfuch difhonor, and are equal- ly zealous to fet the wicked in a low diminutive Ipherc. But thefe pharifees zwdfcribes are blind and infenfible to the following truths. ift. If it be not allowed that fmners are the off- fpring of God, it will be difficult to determine in what their iinfulncfs confifts ; for they muft be the offspring of God, or fome other being, or they muft be felf-exiflent. If they be the offspring of fome other being than God, it muft be proved that they have difobeycd this being, in order to prove that they are linners. If they be felf-exift- cnt, they are not accountable to any being but themfeK es. and while they do as they pleafe, there is none to Ihy, what doeft thou ? 2d. Thefe blind guides, who fuppofe and argue that it is an encouragement to the finner to con- tinue in fin, to argue and prove, from the word of God, that he has a father in heaven who owns him as his child, and exercifes a faiherly providence over hira, and all the fatherly affeciions and mer- cies towards him, are infenfible and blind to the 24^ l^otes on the Parables, facl, that they themfelves arc the wicked, and ftand juftly condemned for the, oniifTion of the weightier matters of the law. They are alfo blind to that divine truth fo plainly argued. in the fol- lowing fcriptures. Rom. ii, 4. " Or defpifeft thou the riches of his goodnefs, and forbearance, and long fufFering ; not knowing that the goodnefs of God leadeth thee to repentance/* 1 John iv. 19^ *' We love fiim, becaufe he firft loved us." 3d. Their prejudice fo blinds them that they do not fee that the argument, that the fmner is the ac- knowledged child of God, is fo far from ierving the "unjuft caufe of exalting the wicked in his own ey^s, that its effects, in the irind, are exactly the re- verfe. Difobedience to a kind and merciful father is furely the greateft caufe of felf-abafement, that can be imagined ; while on the other hand, not to allow the fmner to be the acknowledi^ed child of God, is to abfolve him from this moft humiliating ingratitude. Could thefe pharijees and fcribes but fee the glorious truth of man's relation to his heavenly father, as that truth is revealed in Chrift^ and could they but realize the univerfal brother- hood of mankind, they would no more murmur becaufe the Saviour receives finners and eateih with them, they would no more be angry, becaufe our heavenly father receives the returning prodigal ; nor would they refufe to join in the feftive joys of the fatted calf, if they loved their brethren of the human race, as they do themfelves. i Notes on the Parables, .243 PARABLES XXXVI, XXXVII, XXXVIII. *^ And he f.ud alfo unto his difciplcs, There was a certain rich roan which had a fteward ; and the fame was accufed unto him that he had wafted his goods. And he called him, and faid unto him, How is it that I hear this of thee ? give an account of thy ftewardftiip ; for thou mayeft be no longer ftewatd. Then the fteward faid within himfelf, What (hall I do? for my lord taketh away frone me the ftewardOiip : r cannot dig; to beg I am afnamsd. I am rdolved what to do, that, \yhen I am put out of the flewardlhip, they may receive me into their hcufes. So he called every one of his lord's debtors unto him, and faid unto the firft, How much oweft thou unto my lord? arid he faid, An hundred meafures of oil. And he fnid unto him, Take thy bill, and fit down quickly, and write fifty. Then faid he to another, And how much oweft thou ? and he Hid, Aa hundred meafures of wheat. And he faid unto him, Tak« thy bill, and wrire f^urfcore. And the lord commended the u-ijuft fteward, becaufe he had done wifely : for the children of this world are in their generation wifer than the children of light. And I fay unto you, Make to yourfelves friends of the mammon of unrighteoufnefs ; that when ye fnil, they may receive you into everlafiing hibitations. He that is fjithful in that which is leaft, is faiihful alf) in much: and he that is unjua in the leaft, is u jaft alfo in much. If therefore ye have not been f^iithful in the ua. righteous mammon, vho will commit to your iruft the true riches? And if ye have not been fiithful in ihat which is another man's, who fhallgive you that which is your own ? No fervant can ferve two mafters : l.r either he will hate the one, and love the other ; or elfe he will hold to the one, and dsfpife the other. Ye cannot ferve God and mammon." Luke xvi. i — 14. *44 ^otes en the Parables^ OUR blefled Lord delivered the foregoing difcourfe to his difgiples in hearing of the phari- fees, to whom he had been difcourfing in the pre- ceding chapter. And it appears evident that he intended to delineate the real charader of the phar- ifees and fcribes, ftanding in the Jewifh religion, as he had, for the fake of a query, granted them a more favorable character than they merited, in the former chapter. The reader will do well to take into confideration the general thread of difcourfe, eonnecling the parables in the preceding chapter^' and the fucceeding parables in this, with the one under confideration, by which the following notes, will appear jull. ift. The great Lawgiver who defcended upon^ Mount Sinai, and gave forth the tables of the firft covenant from thence to Ifrael, is reprefented in the parable by a lord who had a Reward. 2d. The houfe of Ifrael, to whom the law wai. given, and all the oracles under the legal difpenfa- tion communicated, is meant by the Reward. 3d. The failure of the Jews in not keeping the- law, is intended by the fteward's wailing his lordV. money ; and the allegation which lay againft them for making the law void by their traditions, is fig- nified by the fleward's being accvfed to his lord. 4th. The rejecting of the Jews, and the taking of the law from them, in refped to difpenfation, is meant by the Reward's being turned out of his fiewardfhip. 5th. Chrift fhows, that, in natural things, an unjuft fteward, who provided for himfelf, by be- ftowrng his lord's property on his debtors, did more wifely than the Jews, particularly the phari- fees, whom he calls the children of light, did in things of God and religion : as they were about Keies on the Parables. 245 to be turaed out of their ftewardfhip, in rcfpect to the law, and ordinances thereof, and yet rejecl- ed their Mefliah and his gofpel, the only means of their future fafety and enjoyment. 6th. Chrift reprefents the legal difpe^nfation and the works tiiereof, by the mammon of unrigh- teoufnefs ; ihowing that the ritual righteoufnefs of the law flood in comparifon with that of the gofpel of everlafting life, as things temporal, to things eternal. And under this reprefentation, he exhorts the people to make unto themfelves friends, by im.proving the law and its ordinances, fo as to introduce themfelves, as in the cafe of the wife virgins, to the everlafting habitation of the bridegroom, 7th. If they were perverfe enough to make "void the law, by adopting traditions contrary thereto ; which is meant by their being unjufi: in that vv^hich was leafl, and unfaithful in the unrighteous mam- mon, and in the things. of another, chey would not be difpofed to make any better ufe of the dodrine of the gofpel and the privileges thereof, but would, in violation of its divine purity, fub- ftitute their ov/n myjieriom traditions^ gi^'irig them the fandion of divine authority, and make the gofpel a trade, as they had made the law, (as many people have done to v/hom the gofpei lias been preached) which is meant by their being ztnj'j/i in much; which deprived them of the privilege of the true riches which were verily tlicir ov/n. 'i hii clr- cumilance is very fimilar to that defcribed in tlie parable of the one talent ; where it is fhown, that by the fervant's not improving on that which was another's, he was deprived of any further privi- lege of that which was committed to his care, and AV 2 246 Notes on fhe Parables, failed of enlargement^ which he would have obtaih- cd, had he been faithful. 8th. Chrift reprefents the fpirit and flefc, by two mailers, God and mammon, and tells them that they could not ferve both ; that is, while they profeffed to ferve the law only in the letter, under an apprehenfion of juftification thereby, they were not in the fervice of God; and the righteoufnefs acquired thereby, would not be acceptable. There- fore the pharifees, who " heard all thefe things,** being full of fpiritual pride and covetoufnefs, " de- rided him." But Chrift replies, concerning their highly efteemed juftification, and declared it to be abomination in the fight of God. ** Whofoever putteth away hh wife, and marrieih another, committeth adultery ; and whofoever marrieth her that U', put away. from. her huftand, committeth adultery." Luke xvi« iS. Thefe words are here evidently ufe4 paraboli- cally, by which the propriety of the preceding words is fliown, and the fucceeding parable iatro- duced. In verfes 16 and 17, Chrift continuing his reply to the pharifees, fays, "The law and the prophets were until John ; fince that time the kingdom of God is preached, and every man preffeth into it. And it is eafier for heaven and earth to pafs, than one tittle of the law to fail/' It is evident that the general thread of difcourfc is continued, which has for its fubje<^ the putting away of the law, and the introdudion of the gof- pel, and the confequences arifing to the Jews on their rejecting the Saviour, agreeable to which, the following notes are written : Notes on the Parables^ ^^ rft. As a man's putting away his wife and mar- rying another, was coniidered adultery ; lb to put away the law difpenfation, and marry to the gof- pel, before the law was every tittle fulfilled, blend- Hig law and gofpel, in point of difpenfation, is confidered fpiritual adultery ; an adultery of which, it is to be feared, multitudes of profefled c-hriftians are guilty, by endeavoring to conneA the law of works with the lav/ of faith ; and not being experimentally dead to the law by the body of Chrift, they commit the above mentioned adul- tery by profeifing to be married to him who arofc from the dead. 2d. As it was counted adultery, for a man to put away his wife, and marry another ; fo for a man to marry a woman, who had been put away from her hulband, was coniidered adultery. By which, I learn ; after the law was fulfilled, and, as a difpenfation, put away, for the Jews ftill to marry to the law, would be fpiritual adultery ; an adultery of which the Jews are guilty even to this day. I now come to the third and laft parable in this chapter, by which the particular fubie(5l on v/hich I have been writing, feeir.r. to be clcfed. In order for the reader to make no niiilake in this parable, an attention muft be paid to the adultery laft de- fcribed. ♦♦There was a certain rich man, v?hich ',r;i3 clothed in purpU and fine linen, and fared luaiptuoufly every d.^y. And there was a certain beggar namevi Lazarus, which was laid at his gate, full of fores, and defir ir.g to be fed with the crumbs which fell frona the rich noan's table : moreover, the dogs came and licked his fores. And it came to pafs, Uiat the beggar died, and was carried by the angels into 2-48 ■■ Notes on the Parables, Abraham's boforo : the rich man alfo di^^^ and was buried. And in hell he lifted up his eyes, being in torments, and feeing Abraham afar oft, and Lazarus in his bofom. And he cried, and faid, Father Abraham, have mercy on me, and fend Lazai us, that he may dip the lip cf his finger in water, and cool my tongue ; for I am tormented in this- flame. But Abraham faid, Son, remember that thou in thy. life time received.1 thy good things, and likewife Lazarus €vil things : bat nov/ he is comforted, and thou art tor- mented. And, befides all this, between us and you there is a great gulf fixed % fo that they which would pafs from hence to you cannot | neither can they pafs to us, that would come from thence. Then he faid, I pray thee there- fore, father, that ihoa wouldft fend him to my father's houfe ; for I have five brethren 5 that he may teftify unto them, left they alfo come into this place of torment. Abra- ham faith unto him, They have Mofes and the prophets ; let them hear them. And he faid, Nay, father Abrdham ;. but if one went unto them from the dead, they will repent. And he faid unto him. If they hear not Mofes and the prophets, neither will they bs perfuaded though one rofe from the dead.*' Lure xvi. 19— 3F. The reader, by obferving thofe precautions re- commended in the introduction of the above par- able, will fee the propriety of the following notes : I ft. The high pridft, under the law, is repre- fented by a rich man, whofe clothing was purple and fine linen, a^ garment which God com- manded Mofes to put upon Aaron, the firft high- prieft. And as a portion of the facrifices belonged to thofe who adminiftered at the altar, his fare was every day fumptuous ; and his riches confift- ed in the righteoufnefs of the law. 2d. The gentiles are fignified by a beggar, who lay at the rich man's g2Ac^ full of fores, defiring^ Notes on the Parables, tA(^ to be fed with the crumbs which fell from tlie rich man's tabky having refpecl to the tables o^Jioney, on which the oracles of God were written. In- JiruEtlons from thofe oracles, are reprefented by crumbs falling from a table ; which inftruclion* the gentiles enjoyed not, under that difpenfation. And thofe ancient philofophcrs of the gentiles, who endeavored to cure the moral infirmities of their diiciples, and to lead them i.i the path of moral righteouihefs, are reprefented by dogs, lickp ing the fores of a beggar. 3d. By the death of the beggar, I undcrdand the converfion of the gentiles to chriftianity, Cliriil having clofed the law difpenfation, and in- troduced the gofpel of falvation preached to Abra- ham by Jehovah hirnfelf, v/ho faid, " In thee fhall all the families of the earth be blefled/' The gentiles being children, and heirs of that promifc, received " the uniearchable riches of Chrift ;*' which caufed them to die to all the life they be- fore pofleired. They died to all their gods and' idolatrous worfliip, and were carried by the apojlles of Jefus into Abraham's/^;//? ;. v/hich is reprefented by angels* carrying Lazarus into Abraham's bofom» 4th. By the death of the rich man, I underftand the clofe of that difpenfation which gave him all the pre eminence which he enjoyed above the beg- gar under the law. And his not being alive to the gofpel, being dead in the fin of the adultery before defcribed, was in a fit fituation for burial, in which he differs from the beggar, as the death which Lazarus died did not admit of a burial. The high priefl's being clofed up in. the earthly character and nature^ is fignified by his being kuried. 2^Q Notes on the Parahla* 5th. His lifting up his eyes in hell, being tor- mented in flames, reprefents a conviction of the condemning power of the law, and the ragings of that fire reprefented by the fire on Sinai at the giving of the law, and by the flaming appearance of the firft flone in his breaftplate 6th. The rich man's feeing Abraham afar off, and Lazarus in his bofom, is the fulfilment of the words ot Chrift to the pharifees, '' Ye fhall fee them come from the eafi:, and from the weft, and from the north, and from the fouth, and fit down with Abraham, Ifaac and Jacob in the kingdom of God, but you yourfelves caft out :** By which was intended the converfion of the gentiles to the faith of Abraham, Ifaac and Jacob j and the rejec- tion of the houfe of Ifracl. 7th. That the rich man was a defcendant from Abraham, and that he ftood in need of the favorr which Lazarus enj(n'ed. 1 learn by the rich man's calling Abraham Father, and praying that Laza- rus might be fen t to his relief: To which, Abra- ham replies, (icknowledging him his ion) ''Son, remember that thou in thy life-time receivedft thy good things, and likewife Lazarus evil things : but now he is comforted, and thou art torment- ed ;" having allufion to their different circum- ftances, under different difpenfations. Abraham obferves further, that between him and the rich man, there was a great gulph fixed : fo that thofe who would go from Abraham to the rich man, could not ; and thofe who would come from the rich man to Abraham, could not. By this gulph, 1 underftand that divine purpofe of God, communicated by Chrift, who faid, '' Henceforth, your houfe is left unto you defolate, and ye fhall not fee me until you fliall fay, Bleifed l^otes on the Parables. ^51 is he who cometh in the name of the Lord." The fame thing is meant by Paul to the Romans, which I have before quoted, " 1 would not have you ig- norant, brethren, of this myftery, left ye fhould : be wife in your own conceits, that blindnefs, in .part, hath happened to Ifrael until the fulnefs of the Gentiles be come in." By thefe paifages, I underftand, that, it was the purpi)fe of infmite . wifdom, that there fliould be atinre, in v/hich the . Jews, who rejected the Saviour, ihould wander in ^ darknefs and dcfolation, and by no means what- ever be brought to fee the Saviour until that time is elapfed. By thofe.who are in Abraham's bofum . defiring to go to the rich man, I underftand the , defire of the Gentile believers of going to the apoftate Jev/s with the gofpel of falvation which they rejecl. And the wifh of thofc who are with the rich man to go to Abraham, lignifies the long- ings of the Jews for the fulfilment of thofe pro- niiies made to Abraham concerning a Meffiah. 8th. By the rich man's five brethren, in his fa- : ther's houfe, is meant that part of the houfe of Ifrael, which, in a former parable, was reprefented, by five foolilh virgins. Mofes was the rich man s _ legal father ; and the difpenfation of law his fa- ther's teyc*. Thofe Jews, therefore, who comnjit- ted the adultery to v/hich 1 have before alluded, as did the high prieft, continued under the law of works. For thofe the rich man prays, that Lazarus might go to perfuade them to the accep- tance of the golpel, before they fliould open their eyes to all the torments which he felt in a llatc of conviction. But Abraham anfwers, " They have Mofes and the prophets ; let -them hear them :" Arguing, that while they turned a deaf ear to the law and the prophets, it would be of no avail to 252 Ie Notes on ihe Farahles. 17-5 free gift came upori all men unto juflification of: life/* St. Paul not only notices the darknefs and blindnefs of the houfe of Ifrael, in his 1 ith chapter to the Rom ins, in a very ample manner, but is careful to dirccl a particular and mod luminous argument to {how that thofe blinded Jews would at laft obtain falvation. Thus he argues : " I fay then, have they Humbled that they fhould falf^ God forbid : but rather throuc^h their fall falv'a- tion is come unto the gentiles, for to provoke them to jealoufy. Now, if die fall of them be the riches of the world, and the. diminifliing of them the riches of tlie gentiles ; how much more their ful- ncfs ? For if the calling away of them be the rc- c.)!iciling of the world, what fliall the receiving of th^m be but life from the dead ? For if the firft- fralt be holy, the lump is alfo holy j and if the root be holy, fo are the branches. *For if thou wert cut out of the olive-tree, which is wild by nature, and wert graffed contrary to nature into a good olive-tree ; how much more fliall ihefe,, v»^hich be the natural branches, be graffed into their own olive-tree ? For I would not, brethren, that ye fhould be ignorant of this myftery, (left ye fiiould be wife in your own conceits) that blind- nefs in part is happened to Ifrael, until the fulnefs of the gentiles be come in. And fo all Ifrael JJjall befavjd ; as it is written, there fhall come out of Sion the deliverer, and fliall turn away ungodli- nefs from Jacob. For this is my covenant unto them, when I fliall take away their fins. As con- cerning the gofpel, they are enemies for your fakes: but as touching the eleclion, they are beloved for the father's fakes. For the gifts and calling of God are without repentance. For as ye in times gafl have not believed God, yet have now obtained 274 l^otes on the Parables. mercy through their unbelief ; even fo have thefe alio now not believed, that through your mercf they alio may obtain mercy. For God hath con- eluded them all in unbelief, that he might have mercy upon all/' Thefe blinded, fallen, broken off and diminiflied Jews, are thofe on whom Jefus pronounced>the damnation of hell, they are thofe on whom the law pronounced all its curfes ; buE they are thofe likewife, the receiving of whom fhall be life from the dead ; they are thofe alfo who Oiall be juftified in the Lord > and in him fliall they glory. Whoever can duly read and compare the fore- going fcriptures, and yet not acknowledge their force to fupport the hope for which we are feek- ing, muf>, it is conceived, be influenced by fome- thing worfe than mere blindnefs, and be totally oppofed in their hearts and affections to the glo- rious truth v/hich thefe fcriptures fo evidently prove. See Ezek. xvi. 59. " For thus faith' th^ Lord God, I will even deal with thee as thou haft done, which haft defpifed the oath in breaking the covenant.'* Here let the query be carefully han^ died. Had Jerufalem defpifed an oath, and brok- en a covenant? Yes. What covenant? That -which God made with their fathers. What had they done ? They made and worfliipped images. With what fervice did they ferve thofe images ? God's complaint againft them is as follov/s : "Thou tookeft thy broidered garments and covereft them : (the images) and thou haft fet mine oil and mine incenfe before them. My meat alfo which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou haft even fet it before them for a fweet favor. Moreover, thou haft taken thy Ibns. and thy daughters, whom thou haft born Fcfe.f on the Farahks. .175 unto me, and thefe haft thou facrificed unto^thcm to be devoured.'^ if tiie reader ca^i eudui e n.oie, let him read the wlu^le oi this .i6th i>x I zek^el, and then open his ears to the tqliowiiig extia^ mation in verfe 2^, lile, ii;Q€y unto /;■'; ' '■' fhe Lord God. If God deal with thofe covenant breakers ac-? cordingly as they have dealt vith him, v> hat will he do? notice particularly — in the 59rh ve fe God fays, as above quoted, '* 1 will even deal wi.h thee as thou haft done." If fo will he ever ilievv ihem any favor? Read vith attention the vciy r.cxt words, as follows : '• Nevcrthelefs I will remember iTiy covenant with' thee in the days of thy youth, and I will eftablifli unto thee an everlafting cove- nant. Then thou ftialt remember thy ways, and be aihamed, when thou fhalt receive thy lifters, thine elder and thy younger: and 1 will give them unto thee for daughters, but mt by thy covenant. And I will eftablilli my covenant vvith thee.; and thou fhdt know that 1 am the Lord/* Did God know that he could puniih that covenant breaking idolatrous people according to what they had done, ,and after i.vards eftablifh aiiother and an everlafting •covenant wiiJi them ? If lo, the commonly receiv- .€d opinion that that rebellious people deferve and will pod ively endure never ending torment in a future ftate, is -not true. On the other hand, the hope, for which we are feeking, receives ftrength and fupport from the force and evidence of the above fcriptures ; for if a people who had broken a folenvn covenant of their God and gone from his worfliip ard bowcaria had not comimiitted ha f the abominations that Jeru- falem had, and yet had finned to an infinite degree, it is very plain that Jerufalem had finned to the amount of more than two infinities ! Perhaps however, we ought here to afk pardon of the do(5lors for conp;nirg their creed with the v^'ord of God, with v,hich it has fo little con- nexion ! In tliC 60th k 6iitverfe as has been quest- ed, God proniiies to give iSodom and Samaria to thai people ^^■h(^i if we dif- believe their do6lrines and arguments, we muft ad- mit, however hard it may feeni, that their doc- trine is the doctrine of antichrifl, and their argu- ments are directed againft the truth as it in Jefus. Having given this fubjecl as ample fupport as the limits of the prefent work will admit, and humbly conceiving that this fupport will be con- ceived as fufficient to fubftantiate the truth to which the arguments have been directed, it is ne- cellary to conclude thefe illuftrations, by obferving I ft. That on fuch an examination of the fcrip- tures as the foregoing notes and illuftrations have led to, I am under the necellity of faying, that the light of divine revelation appears more evident in the reftoration of all mankind, from fm to holinefs, from death to life, from mifery to happinefs, and from mortality to immortality through the media- tion of Jefus Chrift our Lord, than it formerly did, though I was fatisfied before that this truth was embraced in the fcriptures. 2d. That the view taken, in this workj of the divine dealings of God with mankind, in fo dif- pofing of rewards and punifhments as to give eve- ry fuitablc encouragement to moral virtue and rc = liglous piety, and to faithfu-ily and fuccefsfully cor- recl the wickednefs of" his alienated offspring, com- ports incomparably better with thcfpirit of Clirifi' aad ail the graces of the goipel than the fe'ntinicixN 278 Uotes on the Parables. does, which reprefents divine juftice to be unmer- ciful in the execution of puniftiment. 1 3d. That having been obliged, by the limits dc- j figned to this work, to pafs by fo many arguments in: favor of truth, which feem neceffary for the af- fiftancc of the church in her journey from the wil- dernefs, I have been brought to conceive it to be a duty which I owe to the caufc in which I am en- gaged, and to which I wifh to be devoted, to prc- fent to the public a more extenlivc work, which may embrace the fyftem of divine revelation in a greater variety of fubjcds, expofe errors in larger portraits, give a general view of the travel of the human mind in its progrefs in religion, and pre- fent fuitablc encouragements to feek after thofe- things which belong to the ever bleffed kingdonx :. of righteoufnefs and peace. This work, fhould it pleafe God to continue me in health for a fufficient - time, 1 hope to be fucceeded in,, to. the honpr of-- his name and to the comfort of hiachildrcn. And 4th. 1 cannot clofe thcfe obfervations without cxpreiBng my gratitude to the Divine Being, for continuing me in life and, health, and granting mc the alliftancc by which this work is, though im- perfcdly, completed. FINIS. Mr. Ballou'3 Works. . THE following works of the Rev. Hofea Ballon j. Paftor of the Univerialift Church and Society in Portfmouth, may be had, wholefale and retail, at the Book-ftore of CHARLES PEIRCE, No. 5, Daniel-ftreet, Portfmouth, N. H. A Treatife on the Atonement, in which the Finite Nature of Sin is argued ; its caufes and con- fequences as fuch ; the neceflity and aature of Atonement ; and its glorious confequences in the Final Reconciliation of all wen to holinefs and happincfs. — Price i dollar^ Notes & lUuftrations on the Parables. Price I dollar, A Candid Review of a Pamphlet entitled a Candid Reply ; the whole being a Do^rinal Con- troYerfy between the Hopkintonian and the Univerfalift. Pria .. 75 cents. The Child's Scriptural Catechifm. Price 124 cents Jingh, Hymns compofed by different au- thors, at the requeft of the General Convention of Univerfalifts, of the New-England States and others ; adapted to public and private devotion.-— Price 75 cents. May alfo he had at C, Peirce^s Book/lore^ A Series of Letters between Dr. Buckminfter, Rev. Jofeph Walton, and the Rev. Hofea Ballou ; all Minifters of Portfmouth, differ- ing more or lefs in Religious Sentiments. — Prict^ 50 cents ^ bound and lettered, Cj" If a number fubfcribe, or join in a company, and buy ten of any of the above books, the elev- enth will be given gratis. Winchefter's Le6lures on the Pro- phecies, in 2 vols.— Pr/V(? 25/6. Winchefter's Univerfal Reftoration, exhibited in four dialogues. — Price 5/3 each, Petitpierre on Divine Goodnefs, re- lative to the Government of moral agents. — Prke V dollar. Dr. Mofheim's Ecclefiaftical Hiftory, in 6 vols. 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Pjortsfnouth^ New- Ha?ni>Mre3 1^12. ^^<*2 Date Due '.i2o-mi\ •«>JV 2 4 ;«, 'fSYfeTl*» n 5 mr r ... Wm'^9 Form 335— 35M— 9-31— C. P. Co. 232.991 r> Li-^' 'i^ii ■•L' '^ ( '^ ( .&J^5?=5FShi^«^ Notes on the Parables of the Nen- Testament ^ X -^ R I B190NA oOCiJlJ. y^VeritvL*^^^