DISCOURSES 
 
 By SAMUEL BOURN. 
 VOLUME m. 
 
c5 
 
 Miiuoa JEHU 
 
 -MO.. 
 
 '^a 
 
 ■•Ofifc 
 
 •.^. ...... 
 
 Witt^£i\ 
 
 M\ 
 
 o a M o J 
 
DISCOURSES 
 
 By SAMUEL bourn. 
 
 VOLUME in. 
 
 ON SOME 
 
 SELECT PARABLES 
 
 O F 
 
 OUR SAVIOR. 
 
 IN TWO PARTS. 
 
 I. On thofe contained in Matthew xiii. 
 IL On thofe in Luke xv. xvi» 
 
 W I T H A N 
 
 Introduction and Appendix* 
 
 THE SECOND EDITION. 
 
 ^ . ,—— »— M I II ■■» .> 
 
 K«t ihuMciv okvroiq itq».oi. h '^ru^uQoXonq* Mat. xiii. ^p 
 
 Mutato nomine^ de te 
 
 Fabula narratur, Hor. Sat. i. 
 
 LONDON: 
 
 printed for T. Becket and P. A. de Hondt, 
 
 near Surry- Street, in the Strand. 
 
 MDCCLXVIIL 
 
v^JCA (/ A A- '. 
 
 ' -%fe^nio.B:i,;-::^-^ 
 
 
 CONTENTS 
 
 O F T H E 
 
 THIRD VOLUME. 
 
 PART I. 
 
 On the Parables in the thirteenth 
 Chapter of St. M a t t h e w. 
 
 DISCOURSE I. II. Pages, 27 
 
 o 
 
 F the Sower: Or, Grain difperfed 
 upon the Surface of the Ea^rth. 
 
 Ma tthe w xili. i. 
 
 7 be fame day Jefus went out of the houfe, and 
 fate by the fea-fide ; And great multitudes 
 'were gathered together unto him, fo that he 
 Vol. IIL A '^ent 
 
CONTENTS. 
 
 ivent into a Jlnp^ and fate^ and the whole 
 multitude flood on the jhore. And he fpake 
 to them many things in parables : faying^ 
 Beholdy a Sower went forth to fow : &c. 
 to the nth. 
 
 DISCOURSE III.IV. Page 53, 75 
 
 Of the Harveft : Or, Separation of the 
 Tares from the Wheat. 
 
 Matthew xiii. 24 — 31, 
 
 Another parable put he forth unto them, fay^ 
 ingy The kingdom of heaven is likened unto 
 a man which foiled good feed in his field. 
 But while men Jlept, his enemy came and 
 fowed fares amongjl the wheats and went his 
 %vay. But when the blade was fprung upy 
 and brought forth fruity then appeared the 
 tares alfo. So the fervants ef the houJl:older 
 came andfaid unto himy Sir^ didjl thou 7Jot 
 faw good feed in thy field ? From whence 
 
 then hath it tares ? He [aid unto them^ 
 
 An enemy hath done this. The fervants faid 
 
 unto 
 
CONTENTS. 
 
 unto hitn, Wilt thou the?2 that we go afid 
 gather them up ? But he /aid. Nay 5 leji 
 'while ye gather up the tares^ ye root up aljo 
 the wheat with them. Let both gro%v to^ 
 get her until the harveji : and in the time of 
 harveft 1 will fay to the reaper s. Gather ye 
 together firjl the tares^ and bifid them in 
 bundles to burn them : but gather the wheat 
 into my barn. 
 
 DISCOURSE V. Page 161 
 
 Of the Net which gathered of every Kind : 
 Or, the Capture and Aflbrtment of 
 Fiflies. 
 
 Matthew xiii. 47. 
 
 Again^ the kingdom of heaven is like unto a 
 net which was cajt into the fea^ and ga- 
 thered of every kind ; which ^ when it was 
 fully they gathered the good into veffels^ 
 but caft the bad away. — "So fhall it be at 
 the end of this world: the angels f^ll come 
 forth and fever the wicked from among the 
 juj}^ and fhall caft them into the furnace of 
 A a fre: 
 
CONTENTS. 
 
 fire : there fiall be weeping ^nd gnajloing 
 ef teeth. 
 
 DISCOURSE VI. Page 123 
 
 Of the Treafure hid in a Field : And the 
 Pearl of great Price. 
 
 Matthew xiii. 44. 
 
 Again, the kingdom of heaven is like unto 
 treafure bid in a field y which when a man 
 bath found he hideth, and for joy thereof 
 goeth and felleth all that he hath^ and biiyeth 
 that field. Again , the kingdom of heaven 
 is like unto a 7nerchant-ma7i feeking goodly 
 pearls : who when he had found one pearl 
 of great price , he went and fold all that 
 he had and bought it^ 
 
 DISCOURSE VII. Page 143 
 
 Of the Grain of Muftard-feed, which be- 
 came the greateft of Herbs: and the 
 Leaven which difFufed itfelf through 
 
 the whole Mafs. 
 
 M A T T H J) >y 
 
CONTENTS. 
 
 Matthew xiil. 31. 
 
 Another parable put he forth unto them^ fay- 
 ing^ T^he kingdom of heave?! is like to a 
 grain of muftard-feed^ which a man took 
 and fowed in his field -^ which indeed is the 
 leaf of all feeds 5 but when it is grown it 
 is the greateft amongfi berbs^ and becometh 
 a tree ; fo that the birds of the air come 
 
 and lodge in the branches thereof Ano^ 
 
 ther parable fpake he unto them : The king" 
 dom of heaven is like unto leaven^ which a 
 woman took and hid in three meafures of 
 meal till the whole was leavened. 
 
 PART IL 
 
 On the Parables in the fifteenth and 
 fixteenth Chapters of St. Luke. 
 
 DISCOURSE I. Page 177 
 
 The Occafion of the following Parables. 
 A 3 Luke 
 
CONTENTS- 
 
 Luke xv. i, 2. 
 
 ^hen drew iiigb to him all the publicans and 
 finners for to hear kim» And the pbarifees 
 and fcribes murmured^ foyi^g> ^^i^ ^^^2 
 receiveth finners ^ and eateth with them* 
 
 DISCOURSE II. Page 201 
 Of the careful Shepherd. 
 
 Luke xv. ^, &c. 
 
 g^ 
 
 ^And he fpake this parable unto them, fayin^ 
 
 What man among you having an hundred 
 
 Jheep^ if he lofe one of them, doth not leave 
 
 the ninety and nine in the wildernefs, and 
 
 go after that which is lojl until he find 
 
 it ? And when he hath found it, he layetb 
 
 it upon his fooulders rejoicing. And when 
 
 he cometh home, he calleth together his friends 
 
 and neighbors, faying unto them. Rejoice 
 
 with me: for I have found 7?iy Jheep which 
 
 was lojl, I fay unto you, that likewife joy 
 
 fhall be in heaven over one fmner that re-- 
 
 penteth, more than over 7jinety and ninejufi 
 
 perjons 
 
CONTENTS. 
 
 perfons who 7teed no 7rpentance, Either 
 what woman having ten pieces of filver, if 
 fhe lofe one piece ^ doth not light a candle ^ 
 and fweep the. houfe^ and feek diligently 
 till fhe find it ? And when fhe hath found 
 it^ fhe calleth her friends and neighbors 
 together^ faying^ Rejoice with me, for I 
 have found the piece which I had lo/l. 
 Likewife I fay unto you, there is joy in the 
 prefence of the angels of GO D over one 
 finner that repenteth. 
 
 DISCOURSE III. IV. Page 229,259 
 
 Of the penitent Rake, and his compaf- 
 fionate Father. 
 
 Luke xv. i i. 
 
 And he faid, A certain man had two fo?u : 
 and the punger of them [aid to his father ^ 
 Father y give me the portion of goods that 
 falleth to me. And he divided unto them 
 his living. And not many days after, the 
 younger fon gathered all together^ and took 
 A 4 his 
 
CONTENTS. 
 
 his journey info a far country^ and there 
 ^walled his fubjlance with riotous living. 
 And when he had Jpejit ally there arofe a 
 mighty famiiie in that land\ and he began 
 to be in want. And he went mid joined 
 himfelf to a citizen of that country 5 and he 
 fent him into his fields to feed fwine. And 
 he would fain have filled his belly with the 
 hufks that the fwine did eat : and no man 
 gave unto him. And when he came to him-* 
 felf he faid, How many hired fervants 0} 
 my father s have bread enough and tofpare^ 
 and I peri ft) with hunger I 1 will arijiy 
 a7id go to fny father^ and will fay unto 
 him. Father y I have finned agaifift heaven^ 
 and before thee, and am no more worthy to 
 he called thy fon : make me as one of thy 
 hired fervants. And he arofe, and came 
 to his father. But when he was yet a great 
 way offy his father faw him, and had com- 
 fqfftony and rany and fell on his neck, and 
 kijfed him. And the fon faid unto himy 
 father y I have finned agninfl hcaveny and 
 
 in 
 
CONTENTS. 
 
 in thy fight ^ and am no more worthy to b^ 
 called thy f on. — But the father faid to his 
 Jervants^ Bring forth the bejl robe, aitd put 
 it on him^ and put a ring on his hand, aitd 
 Jhoes 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 
 alive again ; he was lofl, and is found. And 
 they began to be merry. Now his elder fon 
 was in the field: and as he came ajid drew 
 nigh to the houfe, he heard mufic and danc- 
 ing. And he called one of the fervants, and 
 ffked what thefe things meant. And he 
 faid unto him, Thy brother is come ^ a?2d thy 
 father hath killed the fatted calf, hecaufe 
 he hath received him fafe and found. And 
 he was angry, and would not go in : there- 
 fore came his father out, and entreated him. 
 And he anfwering, faid to his father, Lo, 
 thefe many years do I ferve thee, neither 
 trajifgreffed I any time thy commandment, 
 and yet thou never gave/i 7ne a kid, that I 
 might make merry with my friends. But 
 asfoon as this thy fon was come, which hath 
 
 devoured 
 
CONTENTS. • 
 
 devoured thy living with harlots^ thou hafl 
 killed for him the fatted calf. And he f aid 
 nnto him, Son, thou art ever with me^ and 
 all that 1 have is thine. It was meet that 
 ^e Jhould make merry, and be glad : for 
 this thy brother was dead, and is alive 
 again \ and was loft, and is found, 
 
 DISCOURSE V.VI. Page 283, 309 
 
 Of the fubtle Steward, or hardened Vil- 
 lam. 
 
 LuitE xvi. I, i£c, to 8. 
 
 And he faid unto his difciples, There was 
 a certain rich man which had a Jleward-, 
 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 ofthyfleward- 
 fldip ; for thou maycjl be no longer fteward. 
 "Then the Jleward faid within himfelf What 
 fmll 1 do'? for my lord taketh away from 
 me the ftewardfhip : I cannot dig ; to beg I 
 
 am 
 
CONTENTS. . 
 
 am ajhamed. 1 am refohed ijohat to do% 
 
 that when I am put out of the ftewardjhip 
 they may receive me into their houfes. So 
 he called every one of his lords debtors unto 
 him-y and f aid unto the firft^ How much 
 owe ft thou unto my lord? And he faid. An 
 hundred me a fur es of oil And he f aid unto 
 him^ Take thy bill, and fit down quickly, a?id 
 write fifty, nen faid he to another. And 
 how much owefi thou? A?2d he faid. An 
 hundred meafures of wheat. And he faid 
 unto him. Take thy bill, and write fourf core. 
 And the lord commended the unjufl fteward, 
 becaufe he had done wifely. 
 
 DISCOURSE VII. VIII. Page335,363 
 Of the inhuman rich Jew, and his Bre- 
 thren. 
 
 Luke xvi. from 19. to the end. 
 
 There was a certain rich man, which was 
 
 cloathed in purple and fine linen, and fared 
 
 fumptuoufly every day. And there was a 
 
 certain beggar named Lazarus, which was 
 
 laid at his gate full of fores 5 and defiring 
 
 to 
 
CONTENTS. 
 
 to be fednjoith the ct'iimbs ivhich fell from 
 the rich 7nans table : moreover the dogs 
 came and licked his fores. And it came to 
 fafs that the beggar died ; ajid lOas carried 
 by the angels into Abraham's bofom, The 
 rich man alfo died and was buried. And 
 in hell he lift up his eyeSy being in torment s^ 
 arid feeth Abraham afar offy and Lazarus 
 in his bofom. And he criedy and faid^ 
 Father Abrahamy have mercy on me ; and 
 fend LazaruSy that he may dip the tip of 
 his finger in water y and cool 7ny tongue : 
 for I am torme72ted in this fame. But 
 Abraham faidy Sony remember y that thou 
 in thy life^time receivedfl thy good tKmgSy 
 and likewife Lazarus evil things : but now 
 he is comfortedy and thou art tormented* 
 And bejides all thisy between us and you 
 there is a great gulf fixed : fo that they 
 ivhich would pafs from hence to youy can- 
 not j neither can they pafs to uSy that would 
 come from thence. T'hen he faidy I pray 
 iheCy thereforey father y that thou woulde/l 
 fend him to my father s houfe : for I have 
 
 five 
 
CONTENTS. 
 
 five brethren \ that he may tejlify untp them 
 leji they alfo come into this place of torment^ 
 Abraham faith unto him, Tihey have JVlofes 
 and the prophets, let them hear them* And 
 he faidy Nay, father Abraham ; but if one 
 went unto them from the dead, they will 
 repent. And he faid unto him. If they 
 hear 720t Mofes and the prophets, neithen 
 will they he perfuaded^ though one rofe from 
 the dead. 
 
 DISCOURSE IX. Page 397 
 
 Our Savior reproves the Vanity of his 
 Apoftles. 
 
 Luke xvii. i-^ro. 
 T!hen faid he unto the difciples. It is impoffible 
 but that offences will come: but wo unto 
 him through whom they come. It 'm^ere 
 better for him that a inilflone were hanged 
 about his neck, a?2d he caft into the fea, than 
 that he fould off'efid one of thefe little ones, 
 Take heed to yourfelves : If thy brother tref 
 pafs againfl thee, rebuke him ; a?id if he 
 repent, forgive him. And if he trefpaft 
 
CONTENTS; 
 
 againjl thee f even times In a day^ and /even 
 times in a day turn again to thee^ foyi^gi 
 1 repent ; thou fialt forgive him. And 
 the apojilesfaid unto the Lordy lucre afe our 
 faith. And the Lordfaid^ If ye had faith 
 as a grain of mujlardfeed^ ye might fay 
 unto this fycamine-tree^ Be thou plucked up 
 by the root, and be thou planted in the 
 fea ; and it foould obey you. But which of 
 you haviftg a fervant plowing^ or feeding 
 cattle^ will fay unto him by and by^ when 
 he is come from the field. Go and fit down 
 to meat ? And will not rather fay unto him^ 
 Make ready wherewith I may [up, and gird 
 thyfelf andferve me, till I have eaten and 
 drunken j afid afte7'ward thou Jhalt eat ajid 
 drink? Doth he thank that fervant be- 
 caufe he did the things that were commanded 
 hint ? I trow not. So likewife ye, when 
 ye foall have do?ie all thofe things which are 
 commayided you, fay. We are unprofitable 
 fervants : we have done that which was 
 cur duty to do. 
 
 APPENDIX. Page 421 
 
 I N T R Or 
 
uVl88l 
 
 ' ■» vfv^-vvv^<'* 
 
 INTRODUCTION^ 
 
 TH E fabulous or allegorical manner 
 of conveying inftruftion appears 
 to have been held in high efteem in all 
 ages, and generally acceptable, not only 
 to the inferior people, but to perfons of 
 the bed education and nioft refined tafte*' 
 The original fimplicity and beauty of it 
 are beft relifhed by thofe whofe tafte is 
 moft natural. The properties of this fpe- 
 cies of compofition have been well defcribed 
 by fome modern writers, particularly Mn 
 Dodjley, Yet there is one point, in which I 
 cannot avoid differing from him. For^ 
 whatever the purport of the fable may be, 
 whether moral, prudential, political, or re- 
 ligious, — to prefix the application, feems to 
 be reverfing the proper order, and placing 
 things i^i^ov TTpoTBfov, — It anticipates the 
 reader's judgment, and prevents him from 
 exercifing his own thought and inven- 
 tion i-— 
 
INTRODUCTION- 
 
 tion ; — takes away that agreeable furprlze 
 and ftrength of impreflion, which his own 
 difcovery of the writer's defign, and fkill in 
 the execution of it, would otherwife give 
 him; and confequently weakens if not de- 
 ftroys the very intended effect : yet this rule 
 admits of exceptions, where the fable is in- 
 troduced as an incidental part of a difcourfe. 
 
 It will be allowed, I prefume, by the 
 beft judges, upon a fair examination and 
 comparifon, that our Savior hath far ex- 
 celled all other fabulifts, and carried this 
 fpecies of inftruftion to a perfection, un- 
 known before his time, and unequalled 
 fince. The principal properties, by which 
 hi5 compofitions are diftinguifhed from all 
 others of the like kind, feem to be thefe. 
 
 First, His aftors are not the inferior 
 creatures, but riiefi, — Sometimes he leads us 
 to draw inftrutStion from the inferior living 
 creatures, and the procefs of things in the 
 vegetable world -, — and in flaort, to confider 
 j^U nature as a vaft fcene, every part of 
 
 which 
 
INTRODUCTION. 
 
 which we may fludy to our great advan- 
 tage and improvement. But the fpecies of 
 mankind is a principal and diftinguifhed 
 part of this fpeftacle of nature. Here lies 
 therefore the fulleft fource of inftrudion, in 
 regard to morality and religion, as well as 
 civil prudence and policy. — Our late poet 
 indeed reprefents the Maker of man as fay- 
 ing to him at his formation, — " Go, from 
 " the creatures thy inftruftions take," &c* 
 But he did not mean to imply, that we 
 cannot receive more and better inftru6lioii 
 from the ftudy of human nature, and a 
 right attention to the various occurrences 
 in human fociety. For he fays elfewhere, 
 *' The proper fcience of mankind is man."— 
 Undoubtedly, men themfelves are the more 
 proper aftors in a fcene, and fpeakers in a 
 dialogue, formed for the inftruftion of 
 mankind. In like manner then, as others 
 had employed the lower creatures; our 
 Savior thought fit to introduce into his 
 fcenes men only : by which, he adds to 
 the fignificance, without diminifhing the 
 YoL. HI. a eafe 
 
INTRODUCTION. 
 
 eafe and familiarity of the narration. And 
 we may well fuppofe, that in fome view 
 fimilar to that in which we may behold 
 the lower animals, he might confider man- 
 .kind, compared to that fuperior and an- 
 gelic order of beings, of which he fre- 
 quently makes mention, and in a manner 
 which implies his knowledge of their na- 
 ture. 
 
 How greatly his compofitions excel alfo, 
 in concifenefs, variety, and perfpicuity, will 
 be acknowledged by a judicious and im- 
 partial critic. Scarce a fingle circumftance 
 or exprefTion can be taken away from any 
 of them, without injuring the whole. They 
 alfo comprehend the moft extenfive and 
 important meaning, in the fhorteft compafs 
 of narration J and afford at the fam*e time 
 the largeft fcope to the judgment and re- 
 flexion of the reader. Some of them com- 
 prehend no dialogue, and fcarce any aftion, 
 and are little more than a fimple compa- 
 rifon, in which a refemblance is pointed 
 
 out. 
 
INTRODUCTION. 
 
 out, in fome important circumftance, be- 
 tween things very different between the 
 
 fubje6l unknown and to be inveftigated, and 
 ibmething very well known. In others, we 
 may eafily trace the outlines of a compleat 
 
 drama: various remarkable chara6lers 
 
 and incidents are brought together, and 
 regularly difpofed — perplexity and diftrefs 
 
 arife in the courfe of the aftion and the 
 
 conclufion difcover s the defign of the whole ; 
 or an application is added. — The obfcurity 
 which may be thought to lie in fome of 
 them, wholly arifes from our not clearly 
 underftanding his charaBer^ or that of his 
 audience, or the occafion on which he 
 fpoke: — except where the fubjedl itfelf ren- 
 dered fome obfcurity unavoidable. Yet if 
 we confider the nature oi fucb fubjefts, as 
 thofe of a future ftate, an invifible world, 
 and adminiftration of affairs in it, and how 
 inadequate our minds are to fuch concep- 
 tions 5 there may appear perhaps the mofl 
 admirable perfpicuity in his reprefentations 
 of thefe things. It may be thought, that 
 
 ^ z by 
 
INTRODUCTION. 
 
 by the familiarity of his allufions and de- 
 fcriptions, he intended to throw off that 
 inyjierious grandeur and obfcurity in them, 
 by which they confound the mind, elude 
 the fearch of reafon, and confequently give 
 fcope only to the delufions of imagination. 
 For where we are moft in the dark, fancy 
 is often moft powerful and active, and moft 
 likely to miflead us. He therefore leads 
 us to form ideas of the moft fublime and 
 myfterious things, from things moft fa- 
 miliar and intelhgiblej and of the tranf- 
 aclions of fuperior Beings, from the com- 
 mon prudence, juftice, and humanity of 
 men in their treatment of one another, and 
 in their difcernment and management of 
 things fubjeft to their ufe. In others of 
 them, which were intended as an apology 
 for himfelf, or confutation of his adver- 
 faries, or folution of fome queftion, or per- 
 fuafion to fome duty, or prediftion of fome 
 ^vent y the main point of his defign, and 
 the propriety of the circumftances thrown 
 in, a^ conducive to that end, or affording 
 
 inftru(Sion 
 
INTRODUCTION. 
 
 inftruftion and entertainment coincident 
 with it, may be eafily underftood, and will 
 certainly be admired, by all who ftudy 
 them v/ith attention and ingenuity. — After 
 ail, it depends as much upon the capacity 
 and attention of the hearer or reader, as 
 upon the fl:ru£lure of the fable, whether 
 its meaning and propriety (hall be under- 
 ftood or not. How often does it happen 
 that a ftory, well told in company, appears 
 perfectly intelligible to one part of them, 
 yet it is mifunderftood, or thought intricate 
 and obfcure, by the other- It is, for the 
 moft part, an ufelefs attempt, if not impof- 
 fible, to make things fo plain, that no man 
 can miftake them. And the aim of every 
 good writer, is not to fave his reader the 
 trouble of thinking upon the fubjeft, but 
 to engage his thought and attention ^ that 
 fo he may make life of his own under- 
 ftanding and refleftion, together with the 
 afliftance offered, in acquiring knowledge. 
 
 Another peculiar excellence of his pa- 
 rables, is the frequent introduftion of his 
 3 own 
 
INTRODUCTION. 
 
 own charaBer into them, as the principal 
 figure, and in views fo various, important 
 and fignificant: — for inftance, the fower — 
 
 the vine-drefier the proprietor of an 
 
 eftate the careful (hepherd the juft 
 
 mafler— -^the kind father the fplendid 
 
 bridegroom the potent nobleman—- 
 
 the heir of a kingdom— and the King 
 upon his throne of glory judging the whole 
 
 world of mankind. A ftriking contraft 
 
 hence arifes, between the fimplicity of his 
 defcriptions, and the dignity of the fpeaker. 
 
 Another material and diftinguifhing 
 circumftance, confifts in his fpeaking thefe 
 parables, Juft as occafions were offered, in 
 the ordinary courfe of his converfation and 
 inftruflion, privately as well as publickly, 
 to his own difciples, to the multitude, and 
 to the pharifees and chief rulers. — An ac- 
 cidental queftion, or unexpefled event ap- 
 pears, to have been the occafion of fome of 
 them: — for inPcance, that of the good 
 Samaritan^ when he was afked, who is my 
 
 neighbor ? 
 
I N T R O D U C T I O N. 
 
 neighbor? — that oitbe rich matt ivhofe groimd 
 brought forth plentifully, when he was ap- 
 plied to, to determine a fait concerning an 
 
 eftate that of the barren fig-trcc, when 
 
 he was told of the Galileans whom Pilate 
 had maffacred — that of a certain man who 
 made a great fupper^ when he was prefent 
 at a fplendid entertainment — and thofe of 
 the careful fhepherdy the prodigal fon^ the 
 tmjuji fleward, and the inhuman rich Jew^ 
 when a great number both of publicans 
 and finners, and of pharifees and fcribes, 
 happened to be prefent, and the latter 
 openly murmured againft him and infulted 
 him. — It will feem very unnatural to any 
 perfon, who attends to the hiftory, to 
 imagine that thefe were precompofed, from 
 a mere human prudential forefight of fuch 
 emergencies : yet on that fuppofition they 
 merit high admiration. If they were not, 
 then, what conception ought we to enter- 
 tain of fuch a genius and wifdom, united 
 with a goodnefs and power more than 
 
 human ?-— 
 
INTRODUCTION. 
 
 human ? — and what refpeft do his m- 
 ilruftions deferve ? 
 
 It is hoped this preface may fuffice, to 
 befpeak the reader's ferious and candid 
 perufal of the following difcourfes ; which 
 are an attempt to place fome of thofe pa- 
 rables in a natural, entertaining, and ufe- 
 ful point of view. 
 
 PART 
 
P ART L 
 
 On the Parables in the thirteenth 
 Chapter of St. Matthew. 
 
 FROM comparing the feveral evange- 
 lifts together, we find that tbefe 
 were all fpoke on the fame day, and to the 
 fame audience, A vaft multitude being 
 gathered about our Savior, he went into a 
 veflel on the fide of the lake of Caperjiauniy 
 and from thence delivered thefe fables to 
 them, as they ftood upon the rifing fliore — • 
 a very advantageous fituation for being 
 heard. When he taught another multitude 
 from the er^inence of a hill, he made no ufe 
 of parables, but fpoke in a plain didaftic 
 fententious preceptive manner : But to this 
 multitude, it is faid, " That he fpoke in 
 Vol. Ill B " parables 
 
[ 2 ] 
 
 " parables only :" And they are doclrinal, 
 characleriftic, defcriptive of himfelf, his 
 difciples, his audience, Chrifiians in general, 
 the efFefts of chriftianity, and the fiiture 
 ftate of mankind as connefted with the. 
 prefent. It may be impoffible for us to 
 affign the particular reafons for which he 
 took fo different methods. Only it may be 
 alledged in general, in the words of a late 
 excellent author and critic *, " That it is 
 *' neceflary fometimes for wife men to 
 *' fpeak in parables, and with a double 
 ** meaning — that the enemy may be a^ 
 " mufed, and they only ivho have ears to 
 ** hear may hear. For we can never do 
 " more injury to truth, than by difcovering 
 '' too much of it on fome occafions. 'Tis 
 " the fame with underflandings as with 
 <« eyes — to fuch a certain fize and make, 
 " juft fo much light is neceflary, and no 
 '* more. Whatever is beyond brings dark- 
 '* nefs and confufion." 
 
 * ShaftcO). 
 
 D I S- 
 
lf@®@®®®®€f©©®®®®®-^#®@®®«' 
 
 DISCOURSE I. 
 
 Of the Sower: Or, Grain difperfed 
 upon the Surface of the Earth. 
 
 B 2 
 
t 5 1 
 
 Matthew xiiu i6 
 
 fhefanie day Jefus ivent out of the houfey and 
 fate by the fea-fide : And great multitudes 
 were gathered together unto hint 5 fo that he 
 nvent into a Jhipy and fate, and the whole 
 multitude food on the fore. And he fpake 
 to them many things in parables : faying. 
 Behold,, a Sower went forth to fow : &c* 
 to the iithi 
 
 OF all methods of inftruaion, the 
 ufe of Parables, that is, of com- 
 parlfons, allegories, and fables, feems to be 
 the moft ingenious, and moft proper to 
 exercife the thinking faculties, though not 
 to raife the paflions. It appears fimple 
 and eafy to the reader or hearer, yet is 
 very difficult to the author. A peculiar 
 B 3 genius 
 
6 Of the Sower : Or^ 
 
 genius is requifite to convey inftruftion of 
 any kind in this manner, with propriety 
 and fuccefs. Very few mafters have ap- 
 peared, in the courfe of many ages, equal 
 to the defign'. To deliver, then, the moft 
 important inftruftions of religion in this 
 method, on fudden emergencies, and with- 
 out premeditation, may juftly be thought 
 to furpafs human invention. — Now many 
 inftances may be alledged to fhew, thac 
 our Savior raifed his parables and inftruc- 
 tions from the immediate objeft or occa- 
 fion, and with a reference to things pre- 
 fent at the time and place , and confequent- 
 ly, that his difcourfes, in thofc inftances, 
 were not the effe6l of ftudy and premedi- 
 tation. Hence arifes a particular argu- 
 ment for the truth of Chriftianity ; of the 
 validity of which the wifeft men will be 
 the moft fenfible. For if the parabolic 
 manner of inftru£lion be fo difficult 5 if 
 in nations abounding with men of learn- 
 ing and genius, none were ever able, even 
 with the help of previous ftudy, to fpeak 
 
 and 
 
Grain difperfed upon the Earth, 7 
 
 andinftrucl in this manner^ and with equal 
 fimplicity and propriety as Jejus of Na-^ 
 zareth did; it is a natural and unavoidable 
 queftion, Whence had this man this wifdom ? 
 And in refolving this important queftion, 
 the more we attend to the meannefs and 
 impediments of his worldly condition and 
 education, amongft an ignorant and fu- 
 perftitious people, the more we fhall be 
 convinced that this wifdom was fuperna- 
 tural : Since notwithftanding the greateft 
 difadvantagesj he arofe, at once, from the 
 loweft ftate of obfcurity, became a light 
 to the world, and flione out with the 
 brightefl- luftre of wifdom, truth and.good- 
 nefs. 
 
 It is a proof of his perfeft integrity 
 alfo, that inflead of addreffing himfelf to 
 the paiTions of the people, and aiming 
 to win their applaufe or afFedion by pom- 
 pous, pleafing or pathetic declamations, hs 
 took a method fo much the reverfe: For 
 when, by the fame of his miracles, liftening 
 B 4 mul- 
 
8 Of the Sower : Or, 
 
 multitades were gatheted around him, in- 
 ftead of haranguing upon topics proper to 
 move and captivate the populace; he re- 
 lates to them a fable or ftory, invented for 
 the particular time and purpofe, plain and 
 fimple in appearance, but which had an 
 important meaning and defign. Nor did 
 he vouchfafe to explain the meaning pub- 
 licly; fo that the foolifh and prejudiced 
 would defpife his words, whilft the think- 
 ing and well-difpofed would difcover fome- 
 thing of the intended inftrudion. Be^ 
 hold, faith he, a Sower went forth to fowi 
 And as be fowed, fome feed fell on the way^ 
 fide, and the fowls of the air came and de-- 
 voured it : Some fell on Jlony places, which 
 foon fpriing up, and foon withered away, be- 
 caufe there was no depth of foil: Some fell 
 amongjl thorns, which grew up with it and 
 choaked it : But fome fell on good ground, 
 which grew up to maturity, and brought forth 
 fruit, part an hundred fold, part fxty, and 
 fart thirty^ 
 
 • It 
 
Grain difperfed upon the Earth. g 
 It is probable, that but few would 
 comprehend the moral defign of this fa- 
 miliar narration; that fome would receive 
 it with contempt, and others be amufed 
 rather than inftru6led. He precludes all 
 objedlions by only adding, He that hath 
 ears to hear let him hear. The difciples 
 themfelves did not underfland him, but 
 defired an explanation ; and afked him, 
 why he fpoke to the people in a manner 
 fo obfcure and enigmatical ? He replies. 
 That it was on account of their ftupidity 
 and prejudices, which rendered the grea^ 
 ter part of them either incapable of in* 
 ftru6tion, or averfe to receive it in an open 
 undifguifed manner: And thei:efore it was 
 neceflary to veil the light of truth from 
 their weak and diftempered eyes : yet not 
 to conceal his meaning fo far, but that the 
 impartial attentive hearer might receive 
 the benefit of his inftruftion -, whilft 
 others, whofe hearts were waxed gr of s^ and 
 their ears dull of hearings and their eyes 
 clofed^ in feeing would not perceive^ and in 
 
 hear^ 
 
Id Of the Sower: Or, ^ 
 
 tearing would not under ft and y that Is, would 
 remain unconvinced and diffatisfied with 
 his difcourfe* 
 
 Many Chriftians now read or hear the 
 parables and other inftruftions of our Sa- 
 vior, without any notion of employing 
 their own faculties in order to compre- 
 hend and apply what is faid. They are 
 acquainted perliaps with his words; but 
 as to the meaning and defign, the compafs 
 and depth of thought, the wifdom and 
 philofophy contained in them, they know 
 little or nothing, nor ever think of ap- 
 plying their minds to fuch kind of ftudy. 
 They only defire to be amufed with a dif- 
 courfe, to have their paffions foothed, or 
 their fancy pleafed ; not to have their un- 
 derftandings informed, or to be convinced 
 of their errors, or amended of their faults. 
 The Gofpel is nothing but a found of 
 words in the ears of fuch perfons: And 
 well did Efaias prophefy, not only of Jews^ 
 but of many Chrijiians alfo, faying, Make 
 
 7 the 
 
Grain difperfed upon the Earth. 1 1 
 
 the heart of this people fat^ and their ears 
 dull of bearings and clofe up their eyes ; fo 
 that in feeing or hearing the inuruftlons 
 of our Savior, they fliall not underfland 
 them, nor make any ufe of their thinking 
 faculties, in order to their own converfion 
 and amendment. 
 
 But if it is given to us to know the 
 niyfteries of the kingdom of Heaven; if 
 we have an ear to hear, and a mind to 
 underfland; if v^e are able to diilinguifa 
 fenfe from found, and an important mean- 
 ing from a pomp of v^ords ; if v^e are both 
 capable and wMlHng to be inftru6led, and 
 do not think ourfelves already too wife to 
 learn the leffons which the great Teacher 
 fent from God hath taught; let us now 
 employ our beft attention and induftry in 
 fearching for the hidden treafure contain- 
 ed in his words ; and then we Ihall af- 
 furedly receive fome important and ufeful 
 inftruftion. 
 
 He 
 
12 Of the Sower: Or, 
 
 He condefcended himfelf to explain the 
 parable to his own difciples, in the fol- 
 lowing X.Qrms.'^'—When any man heareth the 
 *word of the kmgdom^ but doth not under/land 
 it ; then cometh the wicked one and catcheth 
 away that which was fown in his heart t 
 l^his is he that receiveth the feed by the way- 
 fide. But he that receiveth the feed into ftony 
 places^ is the man who heareth the Gofpel^ and 
 for the prefent receives it joyfully ^ but it takes 
 no root in his heart --^ and as foon as any diffi- 
 culty occurs^ he is offended. He alfo that re- 
 ceiveth the feed among the thorns^ is the man 
 who heareth the word\ but the care of this 
 world, and the deceitfulnefs of riches choak it, 
 and he becomes unfruitful. But he that re-- 
 ceiveth the feed into the good grotmdy is the 
 man who heareth the word, and under jland- 
 eth it, 'who alfo beareth Jruit, and bringeth 
 forth thirty, fixty, or an hundred fold,—* 
 This is our Saviors own explanation. But 
 it v/ill not enable us, without a further 
 and clofe attention, to comprehend the full 
 
 mean- 
 
Grain difperfed upon the Earth, 1 3 
 
 nieaning and defign of the parable, either 
 in the whole, or in its feveral parts. 
 
 For he here defcribes, in a familiar and 
 ftriking figure, his own character, that of 
 his difciples, and that of the multitude, 
 according to the prefent time and fituation 
 in which he was then fpeaking to them. 
 He predicts alfo the operation and efFeft 
 which he forefaw the Gofpel would have, 
 according to the different tempers and ca- 
 pacities of individual perfons. In other 
 places he defcribes the effeft of it in diffe- 
 rent ages and nations, and foretells the 
 oppofition it would meet with, and the 
 injuries and oppreffions of which it would 
 be the innocent occafion. But here he 
 fpeaks of the negleft or difregard vv^hich 
 would be ihewn to it by many who would 
 feem at firfl to give fome attention to it: 
 and foretells how inefFeftual it would prove 
 to the general inftruflion and reformation 
 of mankind, even where it would meet 
 with no direft oppofition. 
 
 Let 
 
14 Of the Sower: Or^ 
 
 Let us now attend, in the firfl: place, 
 to the propriety of the parabolic figure or 
 ali'^^orv which our Savior makes ufe of. 
 2dly, To the general meaning and de- 
 fign of the parable, gdly, To the feveral 
 parts, or the chara6lers which are fepa- 
 rately and diftinftly defcribed. 
 
 First, to the propriety of the figure or 
 
 allegory. The wiidom of God hath per- 
 
 fe6lly adapted the earth and its inhabitants 
 the one to the other. There is a mutual 
 fitnefs and coherence in all the works of 
 God. Human nature, and the fuperficies 
 of the earth, have a relation and fimili- 
 tude. As the bodies of all plants and ani- 
 mals rife, grow, come to maturity, and 
 decay; the minds of men are fubje6l alfo 
 to the fame order of nature. And as 
 there is a variety of climates and foils, 
 fome fertile, others barren; fuch is the 
 variety alfo of tempers and capacities in 
 mankind ; and fuch it was intended to be 
 by the Maker of all things. And there is 
 
 more 
 
Grain difperfedupoiz the Earth. \^ 
 
 more wifdom and goodnefs of defigii in 
 this variety than we are able to conceive. 
 It would undoubtedly appear to us, if we 
 could fully comprehend things, not a ble- 
 mifh or def^eft, but a beauty and excel- 
 lence. If any fliould be difpofed to ob- 
 jeft, Why hath not God given to all men 
 equal capacity of underftanding, or equal 
 goodnefs of nature ?— befide the general 
 anfwer, Who art thou, O Man, that reply ejl 
 againjl GOD? Shall the thing jormed fay to 
 him who formed it. Why hafi thou made me 
 thus?". — We might as reafonably afk, 
 why God hath not made all lands and 
 climates of the earth of equal goodnefs 
 and fertility ? Why in fome places there is 
 found a rich and generous foil, while 
 others are fo barren as to exclude all hope 
 of improvement or produce? This, we 
 need not doubt, is a jufl: and admirable 
 variety, though it may not always corref- 
 pond to human fancy or opinion. The 
 moft rugged and defolate parts of the earth 
 have their beauty and ufe in the eye of their 
 
2 6 Of the Sower : Or^ 
 
 Makers and fo have the moft favage na- 
 tions, the moft uncultivated part of man-, 
 kind: All fill up their proper place ill the 
 wide creation, and every variety lerves to 
 difplay the manifold v^ifdom of God, 
 
 But as it is evidently the intention of 
 divine Providence, that \hQ foil of the earth 
 fhould be cultivated, and produce plenty 
 of fruits for the fupport of mankind i and 
 as he hath given us, to this very end, the 
 grain that is to be fown upon it^ fo it is 
 equally, or much more agreeable to his 
 intention, that human nature ihould becalm 
 tivated, and the minds of men be made 
 produftive of the noble harveft of wifdom 
 and virtue: And to this very end, he hath 
 given to men tliofe inftruftions of true re- 
 ligion, which when they meet with a pro- 
 per capacity and temper to receive them, 
 will yield a valuable increafe, like pure 
 grain fown upon fertile land. But it fol- 
 lows at the fame time, that the Gofpel it- 
 felf will take effeft in the world only in 
 
 pro- 
 
Grain difperfed upon the Earth. 17 
 
 proportion to men s natural capacity and 
 difpofition to receive it. And as vaft 
 
 trafts of the earth remain to this day bar- 
 
 •I 
 
 ren or uncultivated, notwithftanding all 
 the means of culture which providence 
 hath afforded; fo notwithftanding the 
 pubhcation of the Gofpei, many nations 
 remain uninftru6led ; and in the moft im- 
 proved Chriftian nations, the effetl is, and 
 always will be, various, according to the 
 difference of particular perfons. Some 
 will not underftand it, and it will never 
 make the leaft impreflion upon their 
 minds. Others will receive it with a fud- 
 den approbation and pleafure, but not lad- 
 ing. Others will fuffer worldly cares and 
 pafTions to grow up with it and choke it. 
 While fome will receive it with judgment 
 and underftanding ; and being convinced 
 of its truth, will make it, from a princi- 
 ple of natural honefty, the fpecial rule of 
 their conduft, and ground of their fatif- 
 faclion and hope. 
 
 Vol. III. C When 
 
iS Of the Sower: Or, 
 
 When the great Sower, our Savior him- 
 felf, went forth to few, i. e. to fcatter abroad 
 the inftru6lions of the Gofpel among the 
 people ', fome were incHned, others averfe 
 to hear him: Some were capable, others 
 incapable of underftanding him: Some 
 heard him with a good, fome with an 
 evil intention, and others with a mere 
 undefigning curiofity : Many received no 
 benefit from his inftruclions, either thro' 
 ftupidity, or levity, or worldlinefs of tem- 
 per: While fome received the word with 
 underftanding and honefty of heart, and 
 made a right improvement of it. 
 
 In order to exprefs thefe various effects, 
 which he perfe£lly underflcod and fore- 
 faw, he compares human nature to the fur " 
 iace of the earth , and the different minds and 
 tempers of men to the different kinds oj 
 foil: He defcribes himfefm the character 
 of the Sowery and the Gojpel he taught in 
 the figure of Grain fcattered abroad upon 
 the earth : Wifdom and virtue are the 
 
 Har^ 
 
Grain difperfed upon the Earth, ig 
 
 Harveji it was intended to produce : But 
 no harvefl is to be expefted from impene- 
 trable and barren ground, or that is over- 
 run with thorns and briars; but only from 
 fertile land, and in proportion to the 
 flrength and goodnefs of the foiL 
 
 This leads us, in the fecond place, to 
 the general meaning and defign of the pa- 
 rable. In order to make improvement 
 
 in any bufinefs, art or fcience, two qua- 
 lifications are requifite in conjundion; 
 namely, capacity and attention. If either 
 of them is wanting, the other alone will 
 not fuffice. A habit of attention is an 
 excellent qualification, but will anfwer no 
 purpofe if there be not a fufficient capa- 
 city. It is therefore liighly advantageous 
 to confider the limits which God hath af- 
 figned to the human underftanding; left 
 we fhould vainly attempt to penetrate be- 
 yond our reach, or to found unfathomable 
 depths. It has been the vanity and folly of 
 Chriftians to give too much attention to 
 C 2 what 
 
20 Of the Sower: Or^ 
 
 what have been called the myfteries of reli- 
 gion; and inftead of learning and pra6lifing 
 that which is revealed, to employ them- 
 felves and trouble others about that which 
 is unrevealed and cannot be underftood. 
 The unhappy confequence of which hath 
 been, that whilft they were fo bufy about 
 things above their capacity, they remain- 
 ed ignorant of, or greatly neglected, things 
 moft intelligible and conducive to virtue. 
 All that is important and ufeful in the 
 doftrines of religion is at the fame time 
 level to human capacity: We may gain 
 the knowledge of it, if we will but apply 
 our minds to it. But as on the one hand, 
 a bufy attention to things above our un- 
 derftandings will be of no advantage ; fo 
 on the other, a mere capacity of compre- 
 hending any fubjeCl will be of no ufe with- 
 out honeft attention. This is moft re- 
 markably true in regard to religion: For 
 it is to this fubjefl that an impartial and 
 clofe attention is moft of all requifite -, and 
 vanity, prejudice, pride, paffion, and other 
 
 - im- 
 
Grain difperfed upon the Earth. 2 1 
 impediments moft frequently intervene, 
 flop the free courfe of inquiry, and bar 
 
 the entrance of truth into the mind.-- It 
 
 mufl be allowed of the holy Scriptures in 
 general, and of our Saviors parables in. 
 particular, that the^'e is fome difficulty and 
 obicurity in them. For God hath not left 
 the fcience of religion and the truths of 
 chriftianity expofed to the idle and care- 
 lefs, the prejudiced and difhoneft part of 
 mankind. On the contrary, the know- 
 ledge of true religion, like that of any 
 other fubjeft of importance, cannot be ob- 
 tained without previous application: And 
 the improvement will be in proportion to 
 the fmcere and affiduous endeavours that 
 are ufed in obtaining it. There are un- 
 doubtedly different degrees of capacity in 
 mankind with regard to religion, as well 
 as other fubjefls. Some are far more able 
 than others to difcern what feems obfcure, 
 to determine what hath been thought 
 doubtful, to diftinguifli things different, 
 to form clear and juft fentiments, and to 
 C 3 act 
 
2 2 Of the Sower: Or, 
 
 aft upon folid principles and extenfive 
 views: And greater improvements may be 
 made by fuch greater abilities : From hira 
 that hath ten talents^ a proportionate in- 
 creafe may be expecSled. But every man 
 has a capacity fufRcient for his own falva- 
 tion : And the righteous Governor of the 
 world will never condemn any man for not 
 having what is not given to him, but for 
 not improving what was given. And 
 therefore, an honeft and diligent applica- 
 tion is the main thing wanting to every 
 man's own falvation: tho* ftill men's re- 
 fpeftive improvements in virtue and reli- 
 gion will hold a proportion to their diffe- 
 rent capacity, as well as honefty and in- 
 duftry. Thofe will make the beft im- 
 provements of the Gofpel who receive it, 
 and underfland it, and retain it in honeft 
 and good hearts: And the produce will be 
 in proportion to the natural underftand- 
 ing, fincerity, conftancy, and diligence of 
 them that receive it. 
 
 But 
 
Grain difperfed upon the Earth, 23 
 
 But it is in vain that the Sower fcatters 
 abroad the feed, if there be not a proper 
 foil to receive it. The purity and richnefs 
 of the grain cannot fupply for the natural 
 poverty of the land. For if it is either fo 
 hard and beaten, that the grain cannot 
 enter it at all, or fo fhallow of foil that it 
 can take no root, or fo full of thorns and 
 v^eeds, that they will out-grow and choke 
 it 5 there can be no harveft. A right dif- 
 pofition of the foil is as neceffary as the 
 fowing of the grain. So in moral and 
 fpiritual things, there muft be a right dif- 
 pofition of mind, a fenfibility of heart, a 
 habit of attention, a freedom from paffion 
 and prejudice, a defign to learn and to im- 
 prove 3 without which, no do6lrines, no 
 arguments, no perfuafions will have any 
 good and lafting efFeft. They will either 
 make no impreffion at all, or raife but a 
 flight and tranfient emotion, or be over- 
 born and fuppreffed by contrary cares and 
 paflions. Perfons of the beft natural ca- 
 pacity and temper will make the beft ufe 
 C 4 of 
 
24 Of the Sower : Or, 
 
 of religious inftruftions ^ according to the 
 fentiment of the wife King, A wife man 
 will hear and will . increafe knowledge^ and a 
 man of under/landing will attain unto wife 
 coiinfeh. Give infirudlion to a wife man^ and 
 he will be yet wifer : Teach a juft man^ and 
 he will increafe in learning. And again. If 
 thou wilt incline thine ear unto wifdo?n^ and 
 apply thy hea?'f to underfianding : If thou 
 feekefi for it asfilver, and fcarchefi for it as 
 for hidden treafure ; then fhalt thou ujiderfland 
 the fear of the Lord, and find the knowledge 
 
 of GOD. It is wifdom alone which 
 
 gains wafdom, and goodnefs alone which 
 improves in goodnefs. If there is no na- 
 tural ftock of fenfe and honefty for the 
 Gofpel to be grafted upon, it will produce 
 nothing. The lefs underftanding a man 
 is poffefTed of already, he is the lefs capa- 
 ble of gaining more: And where there is 
 no natural fenfe and knowledge, none can 
 ever be attained. In like manner, the lefs 
 lionefty any perfon is indued with, he is 
 fo much the lefs capable of increafing in 
 
 5 ^^f^ 
 
Grain dtfperfed upon the Earth. 25 
 
 virtue : And if we could fuppofe a perfoa 
 deftltute of all moral fenfe and goodnefe, 
 none could ever be produced in him, by 
 any art or application : The beft inftruc- 
 tions and moft powerful perfuafions would 
 have no more efFeft, than i/rain thrown 
 away upon the beaten road or impenetrable 
 rock. It is a vain thing to teach them that 
 will not be taught, or argue with them 
 who have no judgment, or perfuade them 
 to any thing good who have no difpofition 
 to it. The aptitude of the learner muft 
 concur with the ability of the teacher. 
 Where the mind is barred by any impe- 
 diment againfl conviction, the cleareft ar- 
 guments cannot convince: And whether 
 the temper be obftinate and infenfible, or 
 light and inconflant, or poffeffed by world- 
 ly cares and paffions ; in any of thefe ca- 
 fes, it will either obftruft the entrance at 
 firft, or at laft deftroy the effeft, of the 
 moft excellent inftruftions and weightieft 
 confiderations that can be offered in any 
 manner whatfoever.. But where the in- 
 
 ftruc- 
 
26 Of the Sower : &c, 
 
 ftrufl:ions of wifdom meet with a natural 
 capacity and fenfibility of mind, and the 
 perfuafions to virtue with a natural hone- 
 lly and good difpofition of heart; there 
 they will take efFedl, and be as good feed 
 fown upon good ground : They will fpring up 
 and come to maturity ; and the increafe 
 will be in due proportion, thirty^ fixty^ or 
 a hundred fold. — Our Savior fums up all 
 that hath been faid in one proverbial ex- 
 preffion — 'To him that hath Jhall be given : 
 But from him that hath not fiall be taken 
 away even that which he feemeth to have. 
 
 Thus far we have confidered the gene- 
 ral fpirit and purpofe of this excellent pa- 
 rable. We fhall proceed in the next place 
 to take into confideration the feveral parts 
 of it. — In the mean time, may Gop give 
 us all a right underftanding and difpofition 
 to receive the truths of religion, through 
 fefus Chriji our Lord. 
 
 D I S- 
 
@®®®®®^€*#^@#®#®®®®®®@€>® 
 
 DISCOURSE IL 
 
 Of the Sower: Or, Grain difpcrfed 
 upon the Surface of the Earthy 
 
[ 29 ] 
 
 Matthew xiii. 18,1024. 
 
 Hear ye therefore the parable of the Sower. 
 When any one heareth the word of the king* 
 dom and underjiandeth it not^ then cometh 
 the wicked one^ and catcheth away that 
 which was fown in his heart : This is he 
 which receiveth feed by the way-fide. But 
 be that receiveth the feed info Jiony pkcesy 
 the fame is he that heareth the word, and 
 anon with joy receiveth it : Tet hath he not 
 root in himfelf but dureth for a while : for 
 when tribulation or perfecution arifeth be* 
 caufe of the word, by and by he is offended. 
 He alfo that received feed among the thorns^ 
 is he that heareth the word, and the care 
 of this world, and the deceitfulnefs of riches 
 choke the word, and he becometh unfruitful. 
 But he that received feed into the good 
 
 ground^ 
 
30 Of the Sower: Or, 
 
 groundy is he that heareth the word, and 
 underftandeth it, which alfo heareth fruit, 
 and hringeth forth, fome an hundred fold, 
 fome Jixty,fome thirty. 
 
 OUR Savior here ftiles the Gofpel the 
 word of the kingdom. Let us confi- 
 der the meaning of this phrafe, left wc 
 fhould be found in the number of thofe 
 who bear the word of the kingdom, but under ^ 
 Jiand it not. — It is the life to come, or that 
 future ftate or world to which good men 
 jfhall be raifed after death, that is here ef^ 
 pecially and diredly meant, by the kingdom. 
 This is frequently ftiled by our Savior, his 
 kingdom 'y and like wife the kingdom of GOD, 
 and of Heaven 'y and by his Apoftles, the 
 everlajlijtg kingdom of our Lord and Savior. 
 The word of the kingdom, then, is that 
 dodirine which teaches men to believe, ex- 
 pert, and prepare for that life and world 
 which are to come. To preach the Gofpel 
 or the word of the kingdom, is to perfuade 
 men to repentance and virtue by the mo- 
 
 3 tives 
 
Grain difperfed iipo?i the Earth, 3 1 
 
 tives of the world to come, and as the 
 neceffary qualifications for partaking of the 
 kingdom and glory of our Savior. There- 
 fore, when men hear the doftrine of our 
 Savior and his Apoftles concerning the fu- 
 ture ftate of immortality, and the requi- 
 fite qualifications for attaining itj they 
 then hear the word of the kingdom. 
 
 Now the hearers of this word are diftin- 
 guifhed into four different claffes, which 
 follow each other in a regular gradation. 
 The frji are thofe on whom it makes no 
 imprefiion : The fecond, where it makes a 
 very flight and tranfient one : The thirdy 
 where it makes a ftronger and more laft- 
 ing, but which, neverthelefs, is in time 
 overpowered: And tht fourth, where it has 
 a permanent influence, and produces its 
 proper effe6l, — We fliall treat of thefe in 
 their due order. 
 
 TnEfr/l are thus defcribed. fFhen any 
 man heareth the word of the kingdom, and un- 
 der- 
 
3 a 0/ the Sower : Or, 
 
 derjlandeth it not, then cometh the wicked one 
 and catcheth away that which is [own in his 
 heart. Here are the flupid and infenfible 
 part of mankind, whofe minds are callous 
 and impenetrable, like the hard beaten 
 path. How clear and intelligible foever 
 the inftruftions of religion are, they do 
 not underftand them : How weighty and 
 important foever the arguments, they 
 do not regard them. They beftow not 
 the leaft attention upon any thing of that 
 nature; but are abfolutely carelefs and in- 
 different. Religion and the doftrine of a 
 world to come is a fubjecl which feems 
 foreign to them, and about which they 
 have no concern : They will not allow 
 themfelves a moment's refleftion upon it ; 
 and therefore have no conception of its 
 meaning and importance. When fuch 
 men hear the word of the kingdom, they 
 underftand it not: they never think of it, 
 or comprehend it in their minds: It gains 
 no entrance into their hearts; but is to 
 them a word without a meaning : And there- 
 fore, 
 
Grain difperfed upon the Earth, 53 
 
 fore, like the grain which falls upon the 
 beaten path ^ and which the birds of the air 
 come and devour^ fo It falls upon the furface 
 of their minds, and the wicked one cometh 
 and catcheth it away: i, e. the moft' trivial 
 objeft or occafion, the moft vain and vola- 
 tile fancy, the moft foolifh or v^icked pre- 
 judice, or the flighteft fuggeftion of an evil 
 companion, is fufficient to draw off their 
 attention, and entirely exclude the gofpel 
 from their hearts. Our Savior does not 
 mean a total v^^ant of capacity to under- 
 ftand it, (which could not be the fault 
 of any, and is the infelicity of very few) 
 but that ftupid or fcornful want of at- 
 tention, which will as effeftually hinder 
 men from underftanding it, and being made 
 fcnfible of its truth, excellence and import- 
 ance, as a want of natural capacity. If 
 men either confider the gofpel as a fubjeft 
 in which themfelves are not interelied j or 
 expe6l that religion will fpring up in their 
 minds without any care or frudy of their 
 own ; they never will underftand it. They 
 Vol. IIL D might 
 
34 Of the Sower: Or, 
 
 might as well have been born idiots, or be 
 entirely deprived of their reafon, as to any 
 right knowledge, or good purpofe of re- 
 ligion. Thefe are the moft incurable of 
 mankind: no remedy will operate 3 in- 
 ftrudlion will take no hold of their minds ; 
 argument or perfuafion will make no im- 
 preflion upon their hearts -, truth (power- 
 ful as it is) can never overcome fuch in- 
 vincible negligence and ftupidity. 
 
 The Jecond clafs or characler of men 
 contains thofe, who hear the word, and for 
 the prefent with joy receive it: but as foon 
 as any difficulty arifes, they are difgufted, 
 and all their religion withers and dies away, 
 Thefe are the fhallow^, light, fuperficial 
 minds, in which the gofpel can take no 
 root, becaufe there is no depth of foil The 
 truths of religion have a natural dignity 
 in them, virtue and goodnefs an attrac- 
 tive charm, and the profpeft of immor- 
 tality is fublime and delightful : and there- 
 fore the gofpel may for a while entertain 
 I and 
 
Grain difperfed upon the Eaj'th. 3 r 
 ^nd pleafe fuch perfons. And fo long as 
 their curiofity is gratifyed or imagination 
 amufedf they will feem to be very reli- 
 gious, and the word fown in their hearts 
 will feem to fpring up v/ith a furprizing 
 quicknefs of growth. So long as religion 
 requires nothing from them that is diffi- 
 cult, nor oppofes their opinions or incli- 
 nations, they efteem and love it, and ap- 
 pear full of afFe6lion for it. But notwith- 
 ftanding all this, they do not mean to 
 fufFer any thing for righteoufnefs fake, or 
 enter into the kingdom of heaven through 
 any kind of tribulation. As far as reli- 
 gion is a pleafure, or coincides with their 
 temporal views, they value it : but have 
 no notion of undergoing ftudy, labour, or 
 expence for the fake of it. The found of 
 divine grace and eternal falvation is agree- 
 able to them, and they appear to receive 
 the tidings with a joyful w^elcome : but 
 ftill they mean to be faved in their own 
 vv^ay; and to gain the kingdom of heaven 
 wthout lofing any thing upon earth. Not 
 D 2 qxiQ 
 
36 Of the Sower: Or^ 
 
 one point of worldly intereil or pleafure 
 will they facrifice to it. As foon as ever 
 the word of the kingdom attacks their 
 pride, or any of their favorite opinions or 
 inclinations, or puts them to any incon- 
 venience, they are offended : they quarrel 
 with the gofpel, and all the good effecl 
 of it is deftroyed. The fame thing hap- 
 pens to fome perfons through mere levity, 
 and becaufe they have no conftancy or re- 
 folution : for a while they feem to apply 
 themfelves with wonderful alacrity to the 
 ftudy and pradice of religion : but their 
 ardor foon abates, and their attention be- 
 comes v/holly diverted to fomething elfe ; 
 which they catch at and perfue for a 
 while, with juft the fame fpirit and 
 warmth as they had before applied to re- 
 ligion. In a word, they are always for 
 fomething new : and the gofpel itfelf pleafes 
 them no longer than it has the appearance 
 of novelty. 
 
 In this clafs we may place thofe alfo, 
 
 who 
 
Grain difperfed upon the Earth. 3 7 
 
 who receive the gofpel with fonie degree of 
 knowledge and efteem, and are really de- 
 firous of living according to it : but thro* 
 a mere impotence of mind, fail of dif- 
 charging the duties they are inclined to 
 perform, and yield to the temptations 
 which they wifh to overcome. They ap- 
 prove of religion and every thing it teaches 
 and requires : but have not ftrength and 
 fl:eadinefs fufEcient to put in praflice what 
 their own beft judgment and difpofition 
 clearly and ftrongly recommend to them. 
 Here is indeed a promifing appearance; 
 but alas! nothing comes to maturity: all 
 withers away in \ht fcorching feafon^ becaufe 
 there is no depth of foil. 
 
 The third clafs or chara6ler compre- 
 hends thoje^ who hear the word y but the cares 
 of this worlds and the deceitfulnefs of riches 
 choke ity and they become unfruitful, Thefe 
 men are very capable of underftanding th^ 
 gofpel, and of attending to their own in- 
 tereft and happinefs. The doftrine of a 
 D 3 world 
 
3^ Of the Sower: Or, 
 
 world to come, the importance of being 
 faved from eternal deftruflion, and of ob- 
 taining, thro* the mercy and favour of God^ 
 an eternal life, and the abfolute neceiTity of 
 repentance and virtue in order to falvation, 
 ftrike their confciences with a ftrOng con- 
 viftion: they underiland and feel fome- 
 thing of the truth and weight of thofe 
 things : they are not fo ftupid as to make 
 a jeft of religion, or treat the gofpel with 
 contempt, or to be wholly unconcerned 
 about a world to come, and indifferent to 
 their own falvation. Nor are their minds 
 fo light and fl:iallovv', as to be incapable 
 of retaining things of moment, or of ad- 
 hering to what they are convinced is ne- 
 ceffary to their future fafety and happinefs. 
 But this \\forld hath too much hold of 
 them : and v^'hen their temporal interefts 
 interfere with their eternal, they neglc6l 
 the latter for the fake of the former: The 
 love of riches and worldly poffeffions infi- 
 huates itfelf into their hearts, and captivates 
 their affections Hence they would wil- 
 lingly 
 
Grain difperfed upon the Earth, 39 
 
 lingly ferve both God and Mammon : And 
 though they are really defirous of obtain- 
 ing the glorious rewards of an eternal king- 
 dom ', yet there are certain pofleffions and 
 advantages in the kingdoms of this world, 
 which they are ftill more defirous of ac- 
 quiring and preferving, and which they 
 cannot find in their hearts to negleft for 
 the fake of the kingdom of heaven. The 
 gofpel enters indeed into their minds, takes 
 root, and fprings up. They are not fo 
 infenfible as to think another world a trif- 
 ling fubjeft, and their own falvation a 
 matter of no moment, nor are they void of 
 fome concern about it: But cares and con- 
 cerns of another kind intervene : worldly 
 defires and paffions fpring up at the fame 
 time, grow luxuriantly, fpread their baneful 
 influence, and deftroy the rifmg feeds of 
 virtue and religion. 
 
 The fourth and laft rank or character 
 
 is of thofcy who hear the word and under- 
 
 fiand ity and keep it alfo in honejl and good 
 
 D 4 hearts: 
 
40 Of the Sower : Or, 
 
 hearts : Here alone it grows up to matu- 
 rity 5 and the increafe or harveft is in pro- 
 portion to the refpeclive degrees of under- 
 ftanding and probity, in fome an hundred 
 fold, fome fixty^ fome thirty,— -Novj in con- 
 fidering the efFedl of the gofpel on the 
 minds of fuch men, we may obferve both 
 its gradual operation and various effeft, as 
 both are figured to us in the text. Its 
 gradual operation is defcribed by the pro- 
 cefs of the grainy which muft firfl be fown, 
 then take root, and fpring up, and at 
 length come to maturity. This gradual 
 and imperceptible procefs our Savior re- 
 prefents more particularly in another pa- 
 rable. So is the kingdom oj God, as if a 
 man ffoould c aft feed into the ground^ andfdoidd 
 fleepj and rife for a fucceffion of days, and the 
 feed fould fpring and grow up he Jz?ioweth net 
 how. For the earth bringeth forth of herfdf 
 frft the blade, then the ear, after that the fidl 
 
 corn in the ear, This plainly ferves to 
 
 expofe the folly of thofe Chriftians who 
 pretend to inftantaneous convcrfions, to 
 
 fudden 
 
Graifi difperfed upon the Earth, 4 1 
 fudden impreffions and fenfible operations 
 of God's holy Spirit upon their minds j by 
 which they are changed (as they pretend) 
 all at once — are born again and become 
 new creatures in an inftant, as it were by 
 an unaccountable trick of fome invifible 
 agent, — How far fuch fudden and total 
 converfions are poffiblej it is not neceffary 
 to determine. God may work miracles in 
 the moral as well as the natural world, 
 whenever his wifdom fees fit. But we may 
 affirm with the utmoft certainty, that fuch 
 inftances (if there be any) are dirierer.t 
 from the ufual courfe and operation of the 
 gofpel upon men's hearts. And had our 
 Savior intended to defciibe fuch conver- 
 fions as thefe ; he could hardly have made 
 choice of a more improper compariion than 
 that of grain, fown, fpringmg up, and 
 coming to maturity : which we all know 
 is a work of a flow and gradual nature : 
 whereas fuch inftantaneous converfions 
 would be as if feed-time and harvcft can e 
 both at once; and the grain was no fooner 
 
 fown, 
 
42 Of the Sower : Or, 
 
 iown, but it ftarted up miraculoufly into 
 a full and ripe ear. It is in the power of 
 God undoubtedly to do miracles of this 
 kind, and to confound fpring and autumn, 
 feed-time and harveft together. But they 
 would be fo many exceptions to that juft 
 order and beautiful procefs of nature which 
 his wifdom hath eftabliflied. And our 
 Savior in this parable reprefents the go- 
 fpel as operating upon men's minds wholly 
 in a natural, and not at all in a fuperna- 
 tural manner. Otherwife, the beaten path, 
 or the ftony places, or the land overrun 
 with thorns, might have produced a har- 
 veft, as well as the beft of foils > and there 
 would be no need of underftanding, or 
 attention, or care, or conftancy, or any 
 kind of endeavours ; fince the whole is to 
 be done bv the irrefiftible or efricacious 
 operation of the Spirit of God. Nor would 
 the quantity of the harveft depend in the 
 leaft on the nature of the foil ; but the 
 increafe might be an hundred fold in one 
 place as well as in another.— Hence we may 
 
 further 
 
Grain difperjed upon the Earth, 43 
 further obferve the great abfurdlty of thofe, 
 who fay, '' That the wickedefl: of nier\ are 
 << the fitted to come to Chrift — that the 
 " more fins they bring v/ith them, the 
 '« welcomer they fhall be — that the more 
 «' corrupt their nature is, the more likely 
 ** to become fubje^ls of grace and vefiels 
 " of mercy elected to eternal falvation — 
 *' and that the lefs moral honefty men 
 " have, the better qualified to be faved by 
 " faith, and juftified by Chrift's imputed 
 " righteoufnefs." — Such fayings would be 
 too abfurd to be repeated, had not fome 
 men affirmed them with great earneftnefs 
 and apparent zeal for religion. But every 
 man that hath ears to hear^ and confiders 
 this parable of our Saviour with the leaft 
 degree of underftanding and attention, 
 will plainly perceive that he reprefents per- 
 fons of natural good fenfe and honefty of 
 heart, as beft qualified to receive the faith 
 and produce the fruits of the gofpel ^ and 
 that thofe fruits will be greater or lefs in 
 proportion to the feveral degrees of under- 
 ftanding, 
 
44 Of the Sower : Or, 
 
 ftanding, attention, and honefty, with 
 which men hear and receive the word of 
 the kingdom. 
 
 The gofpel reveals to us the intentions 
 of the Almighty Maker and Governor of 
 the world towards mankind, agreeable to 
 that perfeft goodnefs, juftice and mercy, 
 which the light of nature itfelf teaches us 
 to afcribe to him , intentions relating, not 
 to this life, but to another. It contains the 
 doctrine of a life to come and world ever- 
 lafting, and of repentance and virtue as 
 the means of our obtaining that life and 
 world, fupernaturally confirmed by the 
 refurreftion of our Savionr from the dead, 
 who was the teacher and example of all 
 virtue, and of the refurretlion of all good 
 men to life, honour, and immortality.— 
 Now this word of the kingdom of heaven ^ or 
 this do6lrine of an eternal life and world 
 to come, and of repentance and virtue as 
 the indifpenfible conditions of obtaining 
 it, may be totally difregarded, or lightly 
 
 efteemed. 
 
Graift difperfed upon the Earth, 4^ 
 efteemed, or poftponed to worldly views 
 and interefts, by the ftupid, the vain, or 
 the worldly-minded : but whenever it meets 
 with perfons of a fenfible, candid, atten- 
 tive, and confiderate difpofition, of a free 
 and firm temper of mind ; it never fails to 
 ftrike an impreffion and produce a lafting 
 effeft. 
 
 The idea of a world to come, and an 
 immortal life to commence after death, is 
 fo vaft and fublime, that the more men 
 attend it, the more it will afFeft them. 
 When this unbounded profpeft firft enters 
 into an attentive and well-difpofed mind, 
 it aftoniflies and captivates it, fills its 
 utmoft capacity, raifes the higheft defires 
 and hopes; every other paflion is fubdued; 
 every other view fwallowed up. But if 
 it be the imagination alone that is amufed 
 and fet at work, the idea will be effaced, 
 the impreffion will wear out : reafon and 
 refie6lion muft concur to fix this view, 
 and eflablifli this faith in the heart. In 
 
 like 
 
46 Of the Sower : Or^ 
 
 like manner, the indifpenfible obligations 
 of repentance and virtue ftrike and con- 
 vince the confcience of every attentive 
 mind : but refolution muft follow con- 
 viftion, in order to produce a Lifting tem- 
 per and habit. When the mind is thus 
 prepared and qualified by reafon, reflexion, 
 and refolution; the word of the kingdom 
 takes root, grows up to maturity, and 
 produces the noble fruits of wifdom and 
 virtue in the conduct of life. 
 
 Some regard the doftrine of another 
 world as if it were a fubjeft of mere fpe- 
 culation and idle curiofity, a popular re- 
 port, a vulgar tale, the common found of 
 the pulpit, a fubjecl diftant, foreign, im- 
 pertinent, uninterefting to them. Not fo 
 the fober and thoughtful inquirer: He 
 knows (as every thinking perfon muft 
 know) that nothing can be more intereft- 
 ing in its own nature, or more direft- 
 ly and intimately concern himfelf. He 
 takes the fubjefl:, therefore, into his moft 
 
 attentive, 
 
Grain difperfed upon the Earth. 47 
 attentive, cool, and fedate confideration : 
 He retires within himfelf : willing to know 
 the truth, and to form the principles and 
 plan of his future conduft upon a folid 
 foundation : he reafons, reflefls, examines, 
 repeats, refolves, and finally puts in exe- 
 cution his own befl: thoughts and mature 
 refolutions. He is firft of all convinced 
 beyond all doubt, that there is a God, 
 whofe wifdom and power made and or- 
 dered all things, produced all the revolu- 
 tions of paft ages, and continually operate 
 in all the prefent changes of apparent na- 
 ture ; forming the bodies and fouls of men 
 for the prefent life, removing one gene- 
 ration from the face of the earth, and 
 raifmg up another to fucceed tiiem. He 
 is foon convinced that the fanie word and 
 power v/hich are continually raifmg hu- 
 man fouls to the poffeffion of this life, are 
 equally able to raife the departing fpirits 
 of men, and put them in polTeffion of a 
 fuperior and eternal life. He is defirous 
 above all things to know a truth of fuch 
 
 infinite 
 
48 Of the Sower: Or^ 
 
 infinite importance, and to be afliired that 
 it is the a5lual mtentioH of God \.o raife man- 
 kind from the dead to another life. To 
 this end, when he hears the word of the 
 kingdom, he gives the utmoft attention 
 to it : He ftudies and examines the Chrijiian 
 revelation which pretends to affure him of 
 this divine intention : And there he finds 
 the judicial character of the Deity and his 
 paternal goodnefs to mankind difplayed in 
 fo lively colours, and the grand event of 
 the refurreclion to another life declared, 
 with fuch marks of a divine commiflion, 
 and confirmed by fuch kind of proof, in 
 the a^ual rejurrediion of our Saviour, as 
 yields ample conviftion and fatisfaftion to 
 his mind. Having then received the go- 
 fpel, or the doclrine of a life to come, upon 
 as full evidence as it is reafonable in men 
 to expe6l — here he fixes — his mind refts 
 fatisfied — his heart is eftabliflied ; — of this 
 hope and confidence he never is afham- 
 ed — this faith he holds faft without wa- 
 vering — on this folid bafis he builds the 
 
 fuperftrufture 
 
Grai?i difperfed upon the Earth, 49 
 fuperflrufture of his v/hole life. — This 
 belief and view of eternal things fecretly 
 direfls him in all his aftions ; — it is in- 
 terwoven into the habit and frame of his 
 mind, forms his manner of thinking and 
 acting, and has an equal influence over 
 his fecret intentions and public a6lions — ' 
 it brings him to that fincere and lafting 
 repentance which never is repented of — 
 excites him to every moral duty — cheriflies 
 every virtue in his heart — becomes appa- 
 rent, not fo much in an outward profeffion 
 as in the actions of a fober, juft, and 
 beneficent life — is the guide of his whole 
 condu6l, the ground of his beft hopes, 
 and the comfort of his laft moments. — 
 This is the character of a true Chriftian, 
 of him who heareth the word of the k'mgdom 
 and underjlajideth ity who alfo retai?2eth it in 
 an honejl and good hearty and bringeth jorth 
 fruit to pe;ifeftion. 
 
 Yet among thofe who receive the gof- 
 
 pel, and bring forth the fruit of it to ma. 
 
 Vol. III. E turity, 
 
5© Of the Sower : Ory 
 
 turity, there will be a great differencc- 
 For in fome the increafe will be in a far 
 greater proportion than in others. The 
 minds of fome men are, as it were, of a 
 finer mouldy their underftandings more clear, 
 their tempers more firm, their good affec- 
 tions more vigorous, their love of virtue 
 and hope of immortality more intenfe and 
 fixed: In thefe the harvefl: will be fo much 
 the richer and more abundant : As in lands 
 fit for the grain which is fown upon them 
 the increafe will be various : fome will pro- 
 duce no more than thirty j while others 
 will bring forth fixty or a hundred fold. 
 
 - Now, if there is any diftinction of good 
 and evil, any virtue or praife in a Chriftian 
 conduft, any difference between life and 
 death, any importance in an eternal world, 
 any peace and joy in the hope of a glo- 
 rious immortality ; let us gratefully and 
 cordially receive the word of the kingdom. 
 It is the do6lrine of a world to come, the 
 affurance of our refurrection from death 
 
 to 
 
Grain difperfed upon the Earth. 51 
 to an immortal life, the promife which God 
 who canjtot lie hath made, the purpofe which 
 Jay hid in the divine counfels from the 
 foundation of the world, but which is now 
 manifefted and afcertained to us by the re- 
 furreflion of our Lord Jesus Christ, 
 Let this word dwell in us richly, and bring 
 forth the fruits of righteoufnefs, peace, and 
 joy in believing. Let not a carelefs infen- 
 fibihty, or a wavering impotence and ir- 
 refolution, or the cares and delufions of 
 the world exclude it from our hearts, or 
 deftroy the noble efFefts it ought to pro- 
 duce. If it was worthy of a revelation 
 from heaven 5 how much more of all at- 
 tention and acceptance from men? — Where 
 it is duly received, it reftifies the under- 
 ftanding, enlarges the mind, amends the 
 heart, and reforms the manners : It in- 
 Ipires virtue, courage, and hope in every 
 period of life, and at the approach of death. 
 Let us difpofe our hearts to the reception 
 of it with fimplicity and fincerity : Let it 
 be the fubje6l of our inmoft reflexions and 
 E 2 moil 
 
52 Of the Sower, Sec. 
 
 moft earneft application. They that de- 
 fpife it, defpife the word, not of man, but 
 of God. They that hate this word of life, 
 hve deathy and feek deftruftion. 
 
 Now, that we may io receive, under- 
 fland, and improve the word of the kingdom 
 of heaven, that we may become wife unto 
 fahation, and our end may be everlafting 
 life, God of his infinite mercy grant thro' 
 Jefus Chrijl our Lord. 
 
 D I S- 
 
'©®^©®®®®®®®®®®®@®®^®^#^ 
 
 DISCOURSE III. 
 
 of the Harveft : Or, Separation of 
 the Tares from the Wheats 
 
'io 
 
( 55 ) 
 
 Matthew xiii. 24 — 31. 
 
 Another parable put he forth unto them^ fay^ 
 ing^ The kingdom of heaven is likened unto 
 a man which fowed good feed in his field. 
 But while men fiept^ his enemy came and 
 fowed tares amongjl the wheats and went his 
 way. But when the blade was fprung up^ 
 and brought forth fruity then appeared the 
 tares alfo. So the fervants of the houfiolder 
 came and f aid unto him^ Sir^ didji thou not 
 fow good feed in thy field? From whence 
 
 then hath it tares ? He faid unto them^ 
 
 An enemy hath done this, The fervants faid 
 unto himy Wilt thou then that we go and 
 gather them up ? But he faidy Nay j lejl 
 while ye gather up the taresy ye root up alfo 
 the wheat with them. Let both grow to- 
 gether until the harveji : and in the time of 
 E 4 harvefi 
 
^ Of the Uarvefl : Or, 
 
 harvefi I will fay to the reapers^ Gather ye 
 together firf the tares ^ and bind them in 
 bundles to burn them : but gather the wheat 
 into my barn. 
 
 IN thofe natural and familiar images by 
 which our Savior intended to inform 
 the underftandings of his difciples, and 
 raife their minds to the knowledge of fu- 
 blime truths, we may obferve a beautiful 
 variety. Each parable hath its proper 
 fcopej and was intended to reprefent, ei- 
 ther the moral government of God, or the 
 future flate of mankind, or the purpofe of 
 our Savior's coming, or the effefts of the 
 gofpel in the world, in fome particular 
 view. In the foregoing parable of the 
 fower, Jie defcribes the different effeds of 
 the gofpel according to the different difpo- 
 fitions and capacities of particular perfons. 
 In this of the tares interfperfed among the 
 wheat, the view is different and of larger 
 extent : the ideas are great and fublime : 
 but the grandeur of them is veiled by the 
 
 fimplicity 
 
Separation of the Tares from the Wheat. 5 7 
 fimplicity of the images made ufe of ^ by 
 which he purpofely threw a (hade over his 
 meaning, left the minds of his difciples 
 fhould be aftonifhed and confounded, ra- 
 ther than inftrufted. 
 
 We fliall in the firft place take a general 
 view of the parable. Secondly, confider 
 the feveral parts of it. And thirdly, at- 
 tend to the principal point of the whole. 
 
 I. We are to take a general view of it. — 
 The world is the fcene he defer ibes : Him- 
 felf xht pri72cipal charaBer or important per- 
 fonage introduced : Chriftians of all ages 
 the inferior charaBers : Human life the 
 plot : the future judgment the unravehnent 
 and conclufion. In this profpedl then are 
 comprehended the wide field of the world — 
 the Son of man in his human ftate laboring 
 to cultivate it — the fpecies of true and 
 falfe Chriftians that would arife in it — 
 and the view terminates in the fame Son of 
 man in his exalted ftate, as Lord of the 
 
 world. 
 
58 Of the Harvejl : Or, 
 
 world, and fovereign difpofer of its various 
 produce. He furveys the whole earth, ob- 
 ferves the ftate of human nature and the 
 moral differences of mankind -, foretells the 
 ^iteft of the gofpel, the corruption of his 
 church, and the temper and fpirit of Chri- 
 ftians in future ages 5 then extends his view 
 forward to the final feparation of good and 
 evil men, the deftrudtion of the one, and 
 the prefervation of the other; and pre- 
 figures himfelf, executing judgment on man- 
 kind; conducing the grand revolution of 
 the world, iffuing out orders to his minifters 
 and fervants, direfting the moft important 
 affairs of his kingdom^ reforming the whole 
 order and ftate of it to perfection, abo- 
 lifhing all diforders and evils, deftroying 
 the authors of them, and promoting to 
 honor and happinefs all his faithful and 
 obedient fubjects. The moral government 
 of God, the final execution of divine ju- 
 ftice, and the dominion and authority of 
 our Savior, as adminiftring the juftice of 
 God to mankind, and conducting the pro- 
 
 cefs 
 
Separation of the T'aresfrom the Wheat. 59 
 cefs of things in a future flate, by his own 
 immediate direftion, are the important 
 fubje6ls here prefented to us. And the fol- 
 lowing extenfive propofitions will appear 
 to be contained in his meaning and de- 
 figns — that the world produces good and 
 bad men promifcuoufly, as the earth brings 
 forth both weeds and ufeful plants — that 
 his defign in fowing the good feed in it, 
 was to raife up virtuous and good men. 
 But that notwithftanding the publication 
 and reception of the gofpel, numbers of 
 hypocritical and wicked men would fpring 
 up, (even within the inclofure of the Chri- 
 flian church) and would be found inter- 
 mingled with genuine Chriflians ; in like 
 manner as good and bad men are mixed 
 together in all other parts of the world — 
 that the fpirit of the devil, the fpirit of 
 pride and ambition, hypocrify and tyran- 
 ny, would enter the field of the church, in 
 time of general darknefs and ignorance, and 
 propagate antichriftiam^ or falfe profeffors 
 of Chriflianity ; — that fome men would be 
 5 ' forward 
 
6o Of the Harveji : Or, 
 
 forward in affuming to themfelves a capa- 
 city of diftinguifhing, and a right of judg- 
 ing, between true and falfe Chriftians, and 
 of condemning and extirpating the latter.— 
 But that the true fervants of Christ v/ould 
 confult their Lord's will in this important 
 affair; and would forbear affuming fuch 
 judgment to themfekes; — that he himfelf 
 is the only judge of the hearts of men, and 
 will in due time execute that office; — that 
 this life is not the proper feafon for judg- 
 ment ;• — but that there is a time appointed 
 in the conftitution of univerfal nature, 
 when a difcriminative judgment fhall be 
 paffed, and final feparation made, between 
 gQod and evil men; — that then the latter 
 fhall be extirpated out of the creation, or 
 deftroyed totally and eternally, as fares are 
 caji into the fire in order to be entirely con- 
 fumed : And the former fhall be preferved 
 in fafety, and raifed to honor and happi- 
 nefs. — The principal point of the parable 
 is the fovereign power and authority of 
 our Lord, as ordering the procefs and exe- 
 cution 
 
Separation of the Tares from the TV he at, 6 1 
 cution of the final judgment. So Jhall it 
 be in the end of the world (or as it might be 
 rendered, the conclujion of the age^ or of this 
 life.) The Son of man will fend forth his 
 angels \ and they ^ by his command and di- 
 reftion, Jhall collet together all things that 
 offend^ and them that do iniquity^ and Jhall 
 throw them into the furnace of fire prepared 
 for their deftru6lion. — Torment and la- 
 mentation will attend the dreadful period.— 
 Then the ftate of mankind being thorowly 
 purged and reformed, the righteous Jhall 
 Jhine forth as the fun in the kingdom of their 
 Father y that kingdom which was prepared for 
 ihe?n from the foundation of the world. 
 
 Let us now proceed to confider, in the 
 fecond place, the fever al parts of this par- 
 able; which not only contribute to the 
 ftrufture and propriety of the whole, but 
 contain in each an important meaning and 
 
 inftru6lion. Our Savior had reprefented 
 
 in the preceding parable of the fower, the 
 different tempers and capacities of men, by 
 
 the 
 
62 Of the Harve/i : Or, 
 
 the different kind of/oil upon the furface of 
 the earth, the beaten, the (hallow, the 
 thorny, and the good ground. In this, he 
 changes the figure; and reprefents the dif- 
 ferent chara6lers of men by the different 
 produce of the fame foil, as confifting of good 
 and valuable grain intermingled with ufe- 
 lefs or noxious weeds. The world pro- 
 duces mankind according to the courfe of 
 nature : But care and culture are requifite 
 to produce wife and good men; without 
 which mankind themfelves may become 
 like thofe ufelefs or pernicious plants which, 
 are not fit to be preferved but deftroyed. 
 Our Savior came to cultivate the field of 
 the world, and to raife a valuable harveft 
 of virtuous and good men in it. This and 
 no other is the proper defign and efFe6l of 
 his gofpel : Yet it is certain from expe- 
 rience, that the Chriftian part of the world, 
 as well as other parts, has been grievoufly 
 overrun by perfons of a very different cha- 
 rafter. Whence came this to pafs ? — Did 
 not our Sa'vior fow good feed in his field ? 
 
 Unqueftionably 
 
Separation of the T'ares from the Wheat, 63 
 Unqueflionably he did. But whence then 
 hath it the tares ? — Is the wickednefs of 
 pretended Chriftians to be charged upon 
 our Savior and his gofpel ? — So fome in- 
 fidels infinuate ; and are continually urging 
 the corruptions of the Chriftian world as 
 an objeftion to Chriftianity itfelf. But he 
 here exprefsly difowns it. For when his 
 fervants are reprefented as coming to him 
 and faying, Sir, didjl thou not fow good feed 
 in thy field? whence then hath it the tares'? — 
 His anfwer is. An enemy hath done this : an 
 enemy to Chriftianity. There is a certain 
 power and malice in the world which is 
 continually working in oppofition to the 
 influence of the gofpel, and endeavoring 
 by fraud or force to ftifle and fupprefs it, 
 or to fubftitute fomething elfe in the ftead 
 of it. For not only the heathen and Ma-. 
 hometan powers, but popery and all eccle- 
 fiaftical tyranny, under whatfoever names 
 they are erefted, are enemies to Chriftianity : 
 they are the devil, who Jowed tares in the 
 field of the world. For we may obferve, that 
 
 what 
 
64 0/ the Harvejl : Or, 
 
 what is in the parable ftiled an enemy, or 
 as it is in the original, a man that is an 
 enemy, is in the explanation ftiled the devil. 
 Every power which tends to fubvert true 
 religion, to deftroy the happinefs or hinder 
 the falvation of mankind, is in fcripture- 
 language the devil. — The wickednefs of 
 the Chriftian world then is not to be 
 charged upon the gofpel, but upon that 
 enemy to it, that diabolic power and po- 
 licy, which is continually operating, tho' 
 perhaps under Chriftian names and titles, 
 yet in real hatred and oppolition to Chri- 
 ftianity. 
 
 There is nothing our Savior more fre- 
 quently intimates than the ill fuccefs which 
 he foreknew the gofpel would meet with : 
 plainly declaring, that it would not be ef- 
 fe6lual to reform the world ; and prophe- 
 tically defcribing its real progreffion, toge- 
 ther with the obftructions it hath met with, 
 the oppofition which hath been made to it, 
 and the negligence, corruption, and wicked- 
 nefs 
 
Sepa7^ation of the Tares from the Wheat, 6^ 
 nefs of the hearers and pretended beUevers 
 of it. In this parable efpecially, he fore-^ 
 tells, thatj tho* many fincere and good men 
 would be produced in the world, by means 
 of the gofpel, yet they would always be 
 mixed with perfons of an oppofite cha- 
 racter; who, notwithftailding any appear- 
 ance of Chriftianity they might affume^ 
 would have ho more of the probity and 
 virtue of real Chriftlans in theni, than the 
 rankeft weeds have of the goodnefs and 
 value of pure gi^aih:5 whom he therefore 
 fitly compares to tares growing aiiiong the 
 wheat which himfelf had fown in .the field 
 of the world* 
 
 *Tis univerfaljy allowed, that there ar^ 
 true and falfe, found and unfound profef- 
 fors of Chriftianity. And in this view it 
 might bethought by fome a reafonable and 
 ufeful inftitution, if our Lord had or- 
 dained a fucceflion of men, to be governors 
 and judges in his church, and inverted them 
 with a power of examining into men's prin- 
 
 Vol. hi, F ciples 
 
66 Of the Harvejl : Or, 
 
 ciples and profefllons, of trying the found- 
 nefs of their faith, of feparating counterfeit 
 from genuine Chriftians, and of excommu- 
 nicatijtgy and even extirpating all depraved, 
 corrupt and heretical perfohs. And there 
 have been in all ages, many Chriftians 
 ready to look upon themfelves as excel- 
 lently qualifyed for fuch an office. Not 
 long fmce, it was the prevaiHng fentiment 
 of Chriftians in general, that fuch a power 
 is, or ought to be lodged fome- where or 
 other: But they were never agreed where: 
 whether in the bifhops of Rome, or in ge- 
 neral councils, or in Chriftian princes and 
 Hates. But fuch a coercive power they 
 feemed to think neceflary to the very pre- 
 fervation of the church of Christ, and 
 the fupport of true religion. Hence pro- 
 ceeded a fpirit in all parties of judging 
 the faith and confcience of their fellow- 
 Chriftians, of cenfuring with much bitter- 
 nefs the religious principles and profeflions 
 of all who differed from themfelves, and 
 of condemning thofe who were thought 
 
 to 
 
Separation cf the Tares from tie Wheat. 67 
 to hold pernicious errors, or to fupport an 
 erroneous worfliip. Hence, rPxany in their 
 blind zeal have been forward to extirpate^ 
 and even confume in the fire, thefe fuppofed 
 tares growing in the field of the Chriftian 
 church : thinking it highly injurious to 
 religion, to let them grow together with the 
 wheat, until the harveft. This has in fa6t 
 been the crying grievance of the Chriflian 
 church, the caufe of horrible injuftice and 
 cruelty; whilft the beft Chriftians were 
 often perfecuted and deftroyed inftead of 
 the worft -, the wheat eradicated and com- 
 mitted to the flames, along with, or inftead 
 of the tares. What elfe could be expect- 
 ed ; when blind and prefumptuous mortals 
 arrogated to themfelves that jurifdiftion 
 over the faith and confcience of mankind, 
 which the Father Ahiiighty hath commit- 
 ted to Christ alone, the only qualified 
 and worthy judge ?< — ^For when the fervants 
 are reprefented as enquiring further. Wilt 
 thou then that we go and gather up the tares ? 
 He replied, No : leji while ye gather up the 
 F 2 tares 
 
68 Of the Harwell : Or, 
 
 tares ye root up alfo the wheat with them. 
 Let both grow together until the harvejl.-^ 
 From which it may be inferred, that inftead 
 of giving, he hath denyed to his fervants 
 all power of feparating true Chriflians from 
 falfe, and of extirpating the latter: that he 
 did not think any of them quahfied for 
 fuch an office ; but hath exprefsly referved 
 ail fuch judicial procedure to himfelf and 
 to the final judgment. Let both grow to- 
 gether until the harveji : ajid in the time of 
 harvejiy 1 will fay to the reapers^ Gather ye 
 together^ firfi the tares^ and bind them in 
 bundles to burn them : but gather the wheat 
 into my barn. 
 
 The reapers are faid in the explanation to 
 be the angels 5 and they are reprefented as mi- 
 nifters of the great Judge of the world in the 
 execution of his juftice: And it appears, 
 that both an executive power and difcrimi- 
 native knowledge is attributed to them. 
 Civil magiftrates in this world are denomi- 
 nated the miniftersof God unto men for the 
 
 execution 
 
Separaticn of the Tares from the Wheat, 60 
 execution of juftice. But the capacity of the 
 wifeft and greateft among them is far in- 
 ferior to that of the angels ; and their power 
 and office are, comparatively, of a very 
 narrow extent. Superior beings have larger 
 provinces affigned them, and a more ample 
 cognizance and jurifdi6lion in refpedl to 
 mankind ; yet fubjeft to the direction and 
 appointment of the Savior and Sovereign 
 of the world. 
 
 In the prefent ftate, notwithftanding all 
 the meafures of divine Providence, and the 
 endeavors of wufe and good men, in order 
 to promote jiiftice, reform the world, and 
 eftablilh virtue, peace, and happinels in it, 
 many and great diforders will ever continue 
 in human life. Mankind will always 
 be, in fome nieafure, corrupted, power 
 abufed, innocence oppreffed, vice prote6t- 
 ed, the virtues of good men unrewarded, 
 the crimes of the wicked unpunifiied, and 
 grievances, offences, and temptations will 
 abound. But all the evils of the w^orld are 
 F 3 only 
 
70 Of the Harveji : Or, 
 
 only temporal; are permitted no longer 
 than they anfvver the ends of divine wifdom 
 and goodnefsj and fliall in due time be 
 abolifhed : wickednefs and mifery fhaU 
 , ceafe, and virtue and happlnefs be for ever 
 eftabliflied. The feries of events in human 
 life is continually drawing nearer to a re- 
 volution. The period of time will at length 
 arrive to every individual, when the Savior 
 of the world will difcover and exert his 
 judichl and executive power over his church 
 and the whole world, that dominion over 
 the confciences of mankind, that judgment 
 of perfectly diftinguifliing the good from 
 the evil, and that execution of eternally 
 faving the one, and deftroying the other, 
 which he hath in this parable afferted to 
 himfelf-, and which no other perfon or 
 pov^er can claim, without the higheft ar-. 
 rogance and impiety. But to him the Fa- 
 ther Almighty hath committed it : For the 
 Father judgeth no man^ hut hath com?nitted all 
 judgment to the Son ; that all men might honor 
 the Son, even as they honor the Father ; and 
 
 that 
 6 
 
Separation of the Tares from the Wheat, 71 
 that in the end every knee might bG%v to him^ 
 and every tongue confefs^ that Jesus Christ 
 is Lord^ to the glory of God the Father, 
 
 This divine defignation of our Savior 
 to the high dignity and office of judging 
 the world, Christ himfelf frequently re- 
 prefents to us in memorable figures: — As 
 inMatthev^ xxv. 31. When the Son of Man 
 f:all come in his glory ^ and all his holy angels 
 with hirn^ then foall he fit upon the throne of 
 his glory ; ajid before him fiall be gathered all 
 stations -, and he floall feparate them one from 
 another^ as the fidepherd divideth his herds and 
 flocks ; and f jail fet the one on his right hand, 
 and the other on his left. Then fall the King 
 fay unto them on his right hand. Come, ye 
 bleffed of my Father, — (where we may ob- 
 ferve, that fpeaking of himfelf in the third 
 perfon, he gives to himfelf the title of 
 King.) — In this parable he reprefents his 
 own future power and judgment in a more 
 familiar image: and having firfl given to 
 , F 4 himfelf 
 
72 Of the Harvejl : Or, 
 
 himfelf the charafter of the fowery who 
 fowed good feed in the fielcj of the world 5 
 then to preferve the propriety and con^ 
 fiftency of the parable, he defcribes himfelf 
 in the execution of the final judgment un- 
 der the charafter of the Lord of the harvejl ^ 
 who commands the reapers to feparate the 
 tares, and bind them in bundles to be burn- 
 ed, and to gather the wheat into his gar- 
 ner. --^In the explication, the familiarity of 
 the images is converted into a m.ore auguft 
 and folemn manner of defcription. The 
 harvcji is the conclufion of the age^ and the 
 reapers are the angels. As therefore the tares 
 are colleBed and con fumed in the fire -, fo fall 
 it be at the conclufion of this life. The Son of 
 man will fend forth his angels-, and they flmll 
 Oolle5l together cut of his kingdom all things 
 that offend^ and them that do iniquity y and 
 fhall caft them into the furnace of fire j there 
 foall be ^weeping and gmJloi?2g of teeth. Then 
 fball the righteous fnne forth as the fun in 
 the kingdom^ of their Father;^ 
 
Separation of the T^aresfrom the Wheat, 73 
 We are here led to the principal point 
 of the whole parable, which will be the 
 fobjefl of another dircourfe. — In the meaa 
 time let us receive and digeft the fentiment^ 
 already explained. ,We live in a mixed 
 flate, where good and bad men grow pro- 
 mifcuoufly together. But it is not our 
 province to judge the hearts of mankind 
 around us. Let us ftudy to approve omv 
 felves to our own coniciences, as fmcere 
 difciples of Christ. Let our profefTioa 
 and practice be confiftent. Let the faith 
 of the gofpel be the m after- fpring of our 
 actions. Let fmcerity be our confidence, 
 charity our honor, innocence and probity 
 our ornament and defence. Let them be 
 cultivated in us by a conftant attention to 
 the inftruclions and precepts of our holy 
 religion. Then fhall we be of the number 
 of xhok geituine Chrijiians whom our Savior 
 came to plant in the world : And fhall 
 gt Jaft be diftinguiflied by him and his 
 
 angels, 
 
74 Q/* ^^^^ Harvefty bcc. 
 
 angels, preferved from the deftruction of 
 the wicked, and advanced to the pofleflion 
 of his kingdom and glory. Which God 
 of his infinite mercy grant, through Jefus 
 Cbrift our Lord, 
 
 D I S. 
 
g^^^^^^s^^^^^^^^?^?^^^^^^^'^^^ 
 
 DISCOURSE IV. 
 
 Of the Harveft : Or, Separation of 
 the Tares from the Wheat. 
 
( 77 ) 
 
 Matthew xiii. 36. 1048, 
 
 ^hen Jefusfefif the multitude away, a fid went 
 into the houfe. And his difciples came unto 
 him, faying. Declare unto us the parable of 
 the tares of the field. He anfwered and 
 Jaid unto them : He that foweth the good feed 
 is the Son of man : the field is the world: ' 
 the good feed are the children of the king- 
 dom : but the tares are the children of the 
 wicked one : the eneiny that fowed them is 
 the devil : the harve/l is the end of the 
 world : a?id the reapers are the angels. As 
 therefore the tares are gathered and burnt 
 in the fire ; fofoall it be in the end of the 
 world. T^he Son of man fi:all fend forth 
 his angels ; and they fhall gather out of his 
 kingdom all things that offend, and them 
 which do iniquity, and fhall cafl them into 
 
 a 
 
7 8 Of the Harveft : Or, 
 
 a furnace of fire : there jJoall be wailing 
 and gnafiing of teeth, 'T'hen fhall the righ- 
 teous Jhine forth as the fun in the kingdo?n 
 of their Father » 
 
 IN the preceding difcourfe we firft took 
 a general view of the parable explain- 
 ed in the text, and then confidered the fe- 
 veral parts of it. It now remains, 3^/^, that 
 we attend to the principal point of the 
 whole ; which is the execution of the final 
 judgment ; or the feparation of good and 
 bad men ; the deitrudion of the latter, and 
 the prefervation and happy eftablifhment 
 of the former, by the direflion and au- 
 thority of our Savior, as Judge of mankind 
 in the future ftate. 
 
 A VIEW of the corruptions of human 
 nature and the evils of the Vv^orld, hath 
 tempted fomc to doubt of the moral cha- 
 racter and government of the Maker of 
 all things. Others have been led to arbi- 
 trary doftrines and groundlefs fuppcfitions 
 
 iu 
 
Separation of the "tares from the Wheat, 79 
 in order to reconcile thefe appearances with 
 the divine perfections. Whilft others have 
 v^ifely learned from them to know their 
 own ignorance 5 and to confider how ab- 
 furd it is to expect that the plan of uni- 
 verfal nature fhould be fuch as may be 
 comprehended by the moft ignorant fpecies 
 of rational creatures. Hence they have hap- 
 pily learned alfo to acquiefce in whatfoever 
 the divine providence hath conftituted or 
 permitted : and by attending to the many 
 flriking evidences of divine wifdom, juftice, 
 and goodnefs, to encourage themfelves with 
 a perfuafion, that all things tend to the 
 greateft good. This is the wifeft improve- 
 ment we can make of fuch a view : And 
 all our experience and obfervation of the 
 diforders and evils of this world have then 
 their beft efFeft upon our minds, when they 
 ferve to lead us to, or confirm us in, the 
 faith and hope of the gofpel : namely, that 
 all events tend to a glorious iffuci that 
 there is a life to come, and a righteous 
 judgment, when all diforders fliall be rec- 
 tified. 
 
8o Of the Hcirvejl : Or, 
 
 tified, and all evils abolilhed. This Is the^ 
 fublime doctrine of our bleiied Savior : To 
 this happy confummation of events he di- 
 reds our conftant and mofl ferious atten- 
 tion. All things in the creation anfwer 
 the purpofes of infinite wifdom : the wick- 
 ednefs of mankind is fubfervient to the 
 righteoufnefs of God; and the evils of the 
 world confpire to the ends of his goodnefs: 
 In what time and manner we cannot in- 
 deed comprehend. But it is our wifdom 
 to look forward to futurity^ and to wait 
 with patience for the revelation of the righ- 
 teous judgment of God. 
 
 In the mean time let us attend to the' 
 juft and noble reprefentations, which our 
 Savior hath given us, of the ftate of man- 
 kind; the oeconomy of providence, the 
 purpofe of human life, and the conclufion 
 of temporal events. From his difcourfes 
 we may draw the cleareft information in 
 our religious enquiries, and the ftrongeft 
 encouragement to all virtue. Particularly, 
 
Separation of the I'ares fj^cm the Wheat, 8 1 
 in the paiable explained in the text, he 
 hath exhibited fuch a view of the flate of 
 the world, the defign of providence, and 
 the great revolution in which all the tranf- 
 adions of this life (hall terminate, as may 
 afford ample fatisfa6fion to good men. For 
 he inflructs us, that God hath formed hu- 
 man nature, like the foil of the earth, ca- 
 pable of producing, by due culture, excel- 
 lent and valuable fruits ^ but othervvife, 
 yielding an unprofitable or noxious pro- 
 duce. — That it was his own peculiar 'care 
 and labor, to cultivate the field of the 
 world, and to make it produ6live of good 
 men ; — but that notwithflanding his en- 
 deavors it would ftill produce many bad 
 men; — and that much art, induflry, and 
 malice would be employed, to corrupt man- 
 kind, and to propagate hypocrify and wick- 
 ednefs.— -And it is certain, that both good 
 and bad men have arifen in every age and 
 climate, in a greater or lefs abundance, in 
 proportion to the endeavors of thofe, who 
 have had it in their power, by their ftation 
 
 Vol. IIL G and 
 
82 Of the Harvejl: Or, 
 
 and influence, to improve, or corrupt hu- 
 man nature, to promote knovv'ledge or ig- 
 norance, to encourage virtue or vice. — 
 The mofl diftinguiihed and worthy cha- 
 rafters that ever appeared in the world, 
 have been thofe men, who, by their autho- 
 rity and example, their political and reli- 
 gious inftitutions, their maxims of wifdom 
 and precepts of morality, have drawn the 
 greateft numbers of mankind to piety and 
 virtue. Many philofophers and lawgivers 
 in former ages, more efpecially Mofes and 
 the other prophets of Jewiih antiquity, are 
 juflly celebrated on this account; as being 
 men eminently ufeful, not only in their 
 own time, and to the people they were con- 
 verftnt with, but to remote nations and late 
 pofterity. They were then like Pailful and 
 diligent hufbandmen, who endeavored, each 
 according to his ability, to cultivate the field 
 of the v/orld, and to raife up and increafe 
 virtuous and good men in it. The fame 
 charafter belongs in a pecuhar manner to 
 our blcflcd Savior ; v^'ho was not only 
 
 greater 
 
Separation of the Tares from the Wheat. 83 
 greater in his perfonal capacity and autho- 
 rity, and more perfeft in his example, but 
 whofe religious inftitutions and moral pre- 
 cepts flow from a fuperior wifdom, and 
 ' have a more direct tendency to the im- 
 provement of mankind. He therefore juft- 
 ly characterizes himfclf, by way of emi- 
 nence and diftinfl:ion, the fewer who fowxd 
 good feed in the field of the world 3 who 
 employed his care and labor to produce 
 good men in it. And his gofpel has in fa6t 
 been the means of raifing up many excel- 
 lent perfons : And would have had a much 
 greater effeft, and produced the beft kind 
 of men in great abundance, if the world 
 would have born them. — It may be pro- 
 bably fuppofed, befide other reafons, that 
 providence permits the evils of the w^orld, 
 and the corruption and wickednefs of fome 
 men, in order to exercife and improve the 
 virtue and piety of others. And that the 
 wdfdom of God hath formed human na- 
 ture like the foil of the earth, capable of 
 yielding either a good or evil produce, on 
 G z purpofe. 
 
§4 Of the Harvejl : Or, 
 
 purpofe, that here might be a field for the 
 exercife of thofe generous fpu'its, whofe 
 abilities Hiall qualify them, and whofe be- 
 nevolence fliall excite them, to beftow la- 
 bor and culture upon it. — However, our 
 Savior appears to claim a property in, and 
 dominion over the world of mankind: they 
 are his field, territory, or kingdom, in which 
 he exerted a moil peculiar and diftinguifh- 
 ed virtue, in order to its improvement in 
 the prefent ftate ; and out of which he will 
 finally extirpate, in a future ftate, all things 
 
 ufelefs and penncious, deflrov the vv^orkers of 
 i ' J 
 
 iniquity, prcierve and promote good miCn, 
 and eftablilh peifecl order and happinefs^ 
 Then all preiVnt objeCLions and perplexi- 
 ties will \anirn ; and the wifdom, juftice, 
 and ^oodnefs of the Almi?,htv Maker cf 
 the world will an pear with a fuperior evi- 
 dence and undiadcd luftre. 
 
 At prefent, and during the tranfitory 
 ictnc of this fife, mankind are fabjecl: to 
 deiufions, temptations, oppreiTions, and 
 
 various 
 
Separation of the 'Tares from the V/hcaf . 8 5 
 various other evils. Wickednefs and mi- 
 fery pervade the human fpecies, maintain 
 a perpetual conteft, and fonietimes fecm 
 to prevail and rife fuperior to the peace 
 and virtue of mankind. Bat is it the in- 
 tention of the allwife Governor of the uni- 
 verfe, to perpetuate the evils of the world, 
 and to make wickednefs and mifery eter- 
 nal ? Nothing can be more repugnant to 
 his juftice and goodnefs, and to the fu- 
 preme end of a divine government. For 
 whatever wife reafons the evils of this world 
 both natural and moral are permitted for 
 ^ time and during the prefent fcene, they 
 ihall not exifl: for ever: wickednefs fiiall 
 come to an end, and mifery fhall termi- 
 nate in deftrudion : there flial! be no more 
 cppreffion or pain or death, evil Ihall ccafe, 
 and perfect unmixed good prevail.- — O glo- 
 rious revolution ! divine effect ! worthy of 
 ^n allwife being, agreeable to the higheft 
 conceptions we are able to form of perfect 
 juilice and goodnefs! worthy of the ch^- 
 ^•after, office, dignity, and empire of the 
 G 3 . SoA 
 
86 Of the Harvejl : Or, 
 
 Son of God ! — For this purpofe he came 
 into tlie world ; to this end God raifed 
 him from the dead, exalted him to power 
 and dommion, and committed to him all 
 judgment over mankind : that he might at 
 length purge the world from every corrup- 
 tion, aboliih all evils, deftroy the authors 
 of them, and eilablifh righteoufnefs and 
 happinefs for ever. The angels Ihall col- 
 left together out of his khigdom all things 
 that offend', i. e, whatever is a grievance, a 
 fnare, an occafion of wiijkednefs and mi- 
 fejy in the world. Good men fhall then 
 be no longer fubjecl to thofe impofitions 
 by which they are at prefent liable to be 
 hurt or feduced. Their faith and virtue 
 fhall ftand fecure from the affaults of temp- 
 tation ; every objeft or occafion of fin fliall 
 be abolifiied ; and their integrity fhall be 
 no more cxpofed to thofe trials and dan- 
 gers which occur in the prefent (late. And 
 fuither, the authors of evil, the workers of 
 iniquity, ihall likewife be deftroyed for 
 igvcr: they fhall no longer exifl to prac- 
 
 tife 
 
Separation of the Tares from the TVheat. 87 
 tife and propagate wickednefs; to inftft 
 fociety, to violate the peace, and difturb 
 the happinefs of that everlafting kingdom. 
 For, in like manner, as men feparate and 
 preferve the ufeful and valuable produc- 
 tions of nature, but throw ufeiefs and noxi- 
 ous materials iir.otlie hre to be confumed; 
 foJJjall it be at the conclufioji of this life. The 
 good and valuable part of mankind (hall 
 be preferved, and pofleis the creation of 
 God, and the kingdom of our Savior: 
 But the worthlefs and v/icked part be con- 
 fumed with a horrible deftruclion, and 
 never more exift. Then the world fliall 
 be delivered from every evil, and good be- 
 come univerlal and eternal. 
 
 It may afTift us in forming fome con- 
 ceptions of the agency and authority of 
 our Savior, in judging mankind, abolifh- 
 ing diforders and evils, deftroying wicked 
 men, and eftabliihing the virtuous in a 
 kingdom of order, peace and happinefs s 
 if we fuppofe a nation in this world funk 
 G 4. into 
 
88 Of the Harvefl : Or, 
 
 into corruption and flavery, laboring under 
 various calamities and diroVders, fubjeCt to 
 all the deluficns and oppreffions of craft 
 and tyranny ; and then contemplate the 
 kind providence of God raifing up for 
 them an eminent deliverer, er.dued with a 
 Angular wifdom, virtue and authority, in 
 order to redeem them from their low and 
 niiferable eftate, to tranfpiant them to a 
 happier climate, to rcdrefs every grievance 
 amongft them, to bring to juftice their 
 corrupters and oppreffors, to feparate and 
 exterminate them that are unworthy to 
 live, and to eftablifli the red in perfe6t or- 
 der, fecurity and tranquilhty. Thus (if 
 we may compare fmall things to great, and 
 a temporal to an eternal dehverance) the 
 wifdom of the Father Almjghty hath pro- 
 ceeded in refpe6l to the whole world and 
 final ftate of mankind ; hath railed up from 
 the dead his Anointed, and exalted him, 
 becaufe he was worthy, to be the fovereign 
 and Savior of the w^orld, to give life to the 
 dead, to reward all men according to their 
 
 deferts> 
 
Separation of the I'aresfrom the Wheat, 8 9 
 d-eferts, to exermlnate the wicked, to deli- 
 ver the good from all temptations and evils, 
 and to eftablifli them in a kingdom that 
 ihall never be moved, that kingdom which 
 was defigned and prepared for them from 
 the fourndation of the world. 
 
 This renovation or new eftablifliment 
 of the w^orld of mankind Is prefigured in 
 various prophetical pafiages of the holy 
 fcriptures: Firji, tho* more obfcurely, by 
 the prophets in the Old Teftament, who 
 foretei and defcribe the characler, office, 
 kingdom, and glory of the Mejjiah : more 
 plainly by John the Baptijl : ftill more fo 
 fo by our Sa^uior himfelf : and laftly by his 
 apoftles. For our Savior, his forerunner, 
 and his apoftles, plainly make the requifitc 
 and important diilinclion, which the pro- 
 phets of old did not clearly exprefs, between 
 the firft coming and final appearance of 
 Christ ; and defcribe the latter as the 
 great defign and effeft of his enterprize. 
 With this view, his harbinger John the 
 
 Baptift 
 
go Of the Harvefi : Or, 
 
 BaptiiT: thus charafterizes him: 'There com-' 
 eth one after 7ne who is mightier than /, whofe 
 JI:oes I am not worthy to unhofe ; whcfe fa?! 
 is in his bandy and he will throughly purge his 
 floor ^ and will gather up his wheat into the 
 garner y and hum up the chaff with unquench- 
 able fire, — Our Savior in this parable and 
 many other difcourfes, reprefents the fame 
 grand revolution and happy renovation of 
 all things at the end of the worlds or, the 
 conclufon oj this life, as the main defign and 
 effect of his coming ; to which all that he 
 did and fuffered on earth, even his dying 
 and rifuig from the dead, v^'as no more 
 than an introdu6tion or preparation ; that 
 fo he might become the author of our eter- 
 nal falvation. It is in this chara6ter of 
 final judge and fovereign of the world, that 
 he moft frequently defcribes himfeif. The 
 future ftate of mankind is his hiigdom-y that 
 kingdom of heaven which he fo often re^ 
 prefents by various familiar figures and re- 
 femblances. The importance and effe6l of 
 bis enterprize confift, not fo much in what 
 
 he 
 
Separation of the leaves from the Wheat, g j 
 he hath aheacly don^, as in v\hat he will 
 hereafter accomphfh. His appearance in. 
 this world, his wife indruftions, his ex- 
 emplary virtue, his mighty miracles, his 
 viiiblc refurreftion from the dead and af- 
 cenfion to heaven, were but as it vveie a 
 preliminary condition, a fhort preface, an 
 imperfed iketch or fpecimen, in order to 
 that dominion which he hath acquired, 
 that office which he executes, and that fcene 
 of glory which he will diiclofe at his fecond 
 appearance ; w hen he fliall come to be ad- 
 mired of his foliov^ers, and to execute ju- 
 ftice on them w^ho know not God, and 
 that obey not his gofpel. When he was 
 on earth, he healed the fick, reftored the 
 maimed, gave fight to the blind, and fenfe 
 to the diflraded, and raifed the dead to 
 life : He inf!:ru61ed tlie ignorant, reproved 
 the wicked, and preached the gofpel to 
 the poor: He reformed the world, as far 
 as the moil excellent inftrudions and ex- 
 ample, enforced by a feries of beneficent 
 j:niracles, would operate in a way of per- 
 
 fuafion 
 
9 2 Of the Harvejl : Cr, 
 
 fqafion and encouragement. In the other 
 world then, when by his potent voice men 
 fhall awake from the dead and rife to an- 
 other life ; what wonders will he perform ? 
 with what wifdom and authority will he 
 fpeak? what goodnefs and beneficence will 
 he difcover ? How perfect a reformation of 
 mankind vviU he accomplifli; when in vir- 
 tue of his high dominion and office, he 
 (hall feparate the juft from the unjuft, de- 
 ftro.y the w^orkers of iniquity, abolhh all 
 evils, and throughly eftabiifh his kingdom; 
 an entire world of virtue and happinefs ? 
 when be {ball Jcnd fortb his angeh -, and they 
 Jhall collecl together out oj his kingdom all 
 things that cffcnd, and them that do iniquity ; 
 and jb all throw them into the furnace of fire^ 
 in order to their total abolition : and when 
 the righteous fl:all fidine forth as the fun iri 
 the kingdom oj their Father. 
 
 To this bleft change, this new-born flate 
 pf life and happinefs, all faithful Chriilians 
 afpire with warm affciSion and earneft ex- 
 
 peftation^ 
 
Separation cfthe I'ares from the Wheat. 9 j 
 
 peftatlon, as the fubject of their beft hopes^ 
 and the fummit of their highefl: wiflies.— 
 It may be faid of mankind in general, that 
 being confcious of, and laboring under th^ 
 diforders and evils of the prefent ftate, they 
 are waiting with fome degree of appre- 
 henficn, and hope,- of a better ftate after 
 death. For the earneft expe Elation of the 
 creature, (fays the apoftle) /. e. of the fpe- 
 cies of mankind, waiteth jor the manifejla^ 
 tion of the Jons of God \ /. c. the difcovery of 
 the future ftate of good men. For the 
 creature, i, e. the fpecies, %vas made fubjeSi 
 to vanity i i, e. to corruption and difiblu- 
 tion : 7wt willingly, /. e, not by their own 
 choice \ but by him who fubjeSed it^ /. e, by 
 the appointment of divine providence. It 
 , waiteth in hope, that the creature itfelf, i. e. 
 even the fpecies in general, Jloall be Jet free 
 from the Jlavery of corruption into the glo^ 
 ricus liberty oj the children of God, For wc 
 know that the whole creation {or, as it is in 
 the margin, every creature, /. e. mankind 
 in general) groaneth and travaileth in pain 
 
 to^ethef 
 
94 0/ ^^^ Harveft : Or^ 
 
 together even to this time: not only fo, but 
 even ourfehes^ who have the fir jl fruits cf the 
 Jpirit^ even we a po files groan within our" 
 feives^ waiting for the adoption, the redemp- 
 tion of our body, i.e, our deliverance from 
 this bodily date, and becoming Invefted 
 with a body incorruptible and innmortal. 
 But having the expectation and hope of fo 
 glorious a change j the light affii5iicns of the 
 prefent time, which are but, as it were, for 
 a moment, are not worthy to be compared to 
 the far more exceeding and eternal weight cf 
 glory which fidall he hereafter difclofed. Un- 
 der every prefent oppreffion then, or gloomy 
 appearance of things around us, what can 
 fo mucli reiieve the mind and infpire great 
 and pleafing hopes, as that profpeft oi- the 
 future judgment, and the new eftablifli- 
 ment of the v/orld of mankind, which our 
 Savior has ])refcnied to us in natural and 
 lively figures? When the evils of the world, 
 which are permitted for wife ends, and for 
 the pn.f nt time oiily, f!iall ferve to make 
 the divine juRicc and goodnefs the more 
 
 confpicuous^ 
 
Separation of the Tares from the Wheat. 95 
 confpicuous, in the fight of the whole in- 
 telligent creation. The time of this life is 
 but a fhort period : a thoufand years is but 
 as a moment compared to the ages of eter- 
 nity. If then there are many difficulties 
 and trials to be met with in this local and 
 temporary conftitution of nature ^ if good 
 men fometimes tafte the bitter cup of ad- 
 verfity, or are furrounded with fn ares and 
 enemies -, here is the proof of their inte- 
 grity : this is the field of warfare, in which 
 they are to exercife their prudence, forti- 
 tude, patience, benevolence to men, and 
 confidence in God : that fo the trial of their 
 faith, their fidelity and virtue, bei?7g more 
 precious than that of gold ^ may be found urJQ 
 praife^ honor and glory ^ at the revelation of 
 Jefus Chrift, — How many and great foever 
 the affli^lions of the righteous man are, the 
 Lord will deliver him out of them all^ and 
 eftablilh him in a place of fafety and ho- 
 nor, from whence he fhail behold the de- 
 flruBion of the wicked, but it f:all not come 
 nigh him. When the proud oppreffors of 
 
 the 
 
96 Of the Barvejl : Or, 
 
 the earth and crafty feducers of mankind, 
 who have fought only to gratify their in- 
 fatiable lufts of pleafiire, wealth and power, 
 fhall become objefts of horror and con- 
 tempt, and be th^'ciun into the jiirnace of 
 deftruciion : when Xhcpcorofthis world being 
 rich in faith fliall po fiefs the kingdom pre- 
 pared for them : when the opprelled fhall 
 be delivered, and the lowly exalted: when 
 the worthy fliall be promoted, and the fol- 
 lov/ers of Christ in virtue, piety, and pa- 
 tience fhall partake of his glory and joy. 
 When the powders of this world v/hich have 
 fbpported and propagated fuperftition, im- 
 piety and wickednefs, oppreifed the inno- 
 cent, condemned the juft, perfecuted the 
 adherents of true religion, and cruelly ad- 
 judged them to peiiih in flames of fire, 
 fliall themfelves be arraigned before a fu- 
 perior judge, condemned by a moft juft 
 fentence, and doomed to perifn in iire un- 
 quenchable; — then, all evils and the au- 
 thors of them being totally aboliflied, the 
 ?2ew vjcrld will be eftablifliedj a world of 
 
 good 
 
Separdtio?i of the. Tares from th€ Wheat. 97 
 good without evil, of life free from death, 
 of a6livity without wearinefs, of enjoyment 
 without fuffering, of virtue unpolluted with 
 vice, of love untainted with hatred, of ho- 
 nor unenvyed, and happinefs uninterrup- 
 ted. Then the kingdom of God and of his 
 Chriji will be fully come ; that kingdo?n 
 which he hath foretold and defcribed, to 
 which he direfts our moft earneft attention^ 
 and to eftablifh which was the great end 
 of all his labors, and the fupreme objeft of 
 his view and defire : that kingdom which he 
 will prefent to God, even the Father Almigh- 
 ty, and in which he will put down all ruk 
 and all authority arid power ^ and fubdue every 
 thing to himfelf For in the higheft exer- 
 tion of his power and grandeur of his em« 
 pire, when all things are become fubjecl 
 unto him, th^n Jhall the Son hi?nfelf be never- 
 thelefs fubjedl to the will of the Father Al- 
 mighty, who gave him this kingdoin and 
 glory, that God may be all in alL 
 
 Vol. lit H Now 
 
98 Of the Hdrveft : Or, 
 
 "Now feeing we look for fuch things -y what 
 manner of perfons ou^ht we to be in the cul- 
 tivation and pradice of all virtue? that 
 we may be found of him in peace at his 
 appearance ? — Let us by a patient coiitinu- 
 ance in well-doing feek for glory ^ honor y and 
 i'mmortality. If we know how to make 
 life of the diforders and temptations of the 
 prefent life, fo as to exercife our faith, for- 
 titude, temperance, probity, and charity; 
 then it will be moft happy for ns, that 
 ever we were born into this world; — this 
 worldy which fome are fo apt to complain 
 of, others to over-value, and all to abufe. 
 The end of human life is the great object 
 of every wife man's attention : And there 
 is nothing fo momentous in itfelf, yet fo 
 little confidered, as that hfe or death eter- 
 nal is before us ; and that our prefent con- 
 duct will afFeft our future condition, and 
 draw after it everlafting confequences. 
 
 Now that we may know the things that 
 bilong^ to our peace and fafety, before they 
 
 be 
 
Separation of the Tares from the Wheat. 99 
 he hid from our eyes-, and may fo improve 
 the ftiort time that we are to remain in 
 this world, as to be found worthy to ob- 
 tain that life and world which are eternal, 
 God grant of his infinite mercy through 
 Jefus Chriji our Lord. 
 
 H 2 
 
€t®®®®®®®^nU©^®®@©?>.3@@.gl®^ 
 
 DISCOURSE V. 
 
 Of the Net which gathered of every 
 Kind: Or, the Capture and Af- 
 fortment of Fifhes. 
 
 ®@@^^®^®^^®®@0^®0®@©0^(o^^@ 
 
 lis 
 
[ 1^3 ] 
 
 Matthew xiii. 47. 
 
 Again the kingdom of heaven is like unto a 
 net which was cajl into the fea, and ga- 
 thered of every kind-, which ^ whe?i it was 
 fully they drew to the Jhore^ and having fat 
 down^ they gathered the good into veffelsy 
 but caft the bad away. — So Jhali it be at 
 the end of this world: the aiigels Jhall come 
 forth and fever the wicked from among the 
 jufiy andJJdall caft them into the furnace of 
 ■ fire : there Jhall be weeping and gnafhing 
 of teeth. 
 
 TH E great prophet of God and Sa- 
 vior of the world is here inftruft- 
 ing his immediate difciples, and raifing 
 their minds to fome apprehenfion of a fub- 
 jeft the moft important and interefting td 
 H 4 mankinds 
 
1 64 Of the Net which gathered of every Kind: 
 mankind; to reveal and publifh which to 
 the world was a peculiar and principal 
 part of his prophetic office, And if wg 
 confider how difficult it is to raife ignorant 
 iriinds, accuftomed only to low notions, 
 and poffeffed by ft^ong prejudices, to a 
 knowledge of fpiritual and fublime things; 
 we fhall perceive the wifdom of our Sa- 
 vior in unfolding to them the myfleries of 
 the kingdom of heaven fo gradually, and by 
 figurative and parabolical reprefentations, 
 fuch as were proper to excite their atten- 
 tion and curiofity, and likewife to inform 
 their underftandings, as far ^s the we^k- 
 nefs of their njinds would permit^ Yet 
 thefe parables are of fuch a conftru6tion, 
 th^t the rnore enlightened our underftand- 
 ings are, and the more fre^ from prejudice j; 
 the more fhall we admire the fimplicity 
 and beauty of them, and receive with the 
 higher approbation the gr?at truths in- 
 tended to be conveyed by the;Ti, 
 
 Our Lorp had before delive|*ed to tl^e 
 people the parable of the tares of the field^ 
 
Or, the Capture and AJfortment ofFiJhes, i o 5 
 
 ©f which his difciples, as foon as they were 
 apart from the multitude, and in private 
 with him, earneftly defired an explanation ; 
 which he eondefcended to give them ; and 
 added alfo fome other parables, particu- 
 larly this of the text, in order to accuftom 
 them to fuch kind of reprefentations, to 
 enliven their attention to them, and as a 
 further explanation of the main fubjecV in- 
 tended in them. But after all, it doe3 not 
 appear, that he defigned to exprefs his fenfe 
 in the cleareft manner; but rather to fur- 
 nifh matter for their future ftudy and re- 
 flexion. For when he afked them, if they 
 underflood thefe things ; though they re- 
 plyed, Tedy Lcrd^ yet it is moft probable, 
 that their knowledge of his meaning was 
 very imperfe£l . and confufed: and that 
 their anfwer proceeded rather from a Ihame 
 of confelling their ignorance, than any 
 clear apprehenfion of the grandeur and 
 extent of his ideas. It was not till after 
 his refurreftion from the dead, and the 
 ^fFufipn of the Holy Spirit, that they at- 
 tained 
 
ic6 Of the Net which gathe^^ed of every Kind: 
 
 tained to a thorow comprehenfion of his 
 doctrine; when all the important inftruc- 
 tions he had before given them were 
 brought to remembrance, and their under- 
 ftandings were prepared to receive them. 
 
 When they firft became his followers, 
 they expefted that he would rife to worldly 
 greatnefs, become king of the Jews, and 
 conqueror of the Roman empire : And no- 
 thing was further from their thoughts, at 
 that time, than to imagine, that inftead of 
 this, he was to die, rife from the dead to an 
 immortal life, and become the Sovereign and 
 Judge of mankind in another world. Of 
 this they feem not to have had the leaft 
 conception : On the contrary, when he in- 
 timated thefe things to them, it feems to 
 have overpowered their feeble minds, and 
 to have confounded their apprehenfions of 
 him. Or if they did attain to fome faint 
 ideas of his future eternal dominion , yet 
 they did not doubt but that he would firft 
 become a mighty prince on earth: And 
 
 this 
 
Or, the Capture and AJJcrtment ofFiJhes, 107 
 this prejudice adhered to them till his death, 
 and feems to have been revived, in fome 
 meafure, after his refurreftion, v/hen they 
 afked him, Lord^ wilt thou at this time re-- 
 ftore the kingdom to Ifrael ? 
 
 There was another great prejudice alfo 
 common to the Jews at that time, and 
 which fubfifts at this day in the minds of 
 many perfons ; which was, a ftrong prefump- 
 tion, that the Meffiah, or Christ, when 
 he came, would not only ere6l a govern- 
 ment on earth, but in confequence of it, 
 reform mankind, redrefs grievances, ad- 
 minifter juflice, make all his followers vir- 
 tuous and happy, and in a word, eftablijfh 
 peace and good order throughout the 
 world. — This prejudice was naturally con- 
 ne6led with the former. For as on the 
 one hand, the greateft order and peace of 
 human fociety might be expefted from a 
 perfedl government -, fo on the other, no 
 mean^ appear to be fo eifeftual to reform 
 nations, and eftablifli the happinefs of hu- 
 man 
 
io8 Of the Net which gathered of every Kind': 
 man life, as fuch a government ; in which 
 juftice fhall be fo thorowly adminiftred, 
 that every perfon, of whatfoever rank and 
 condition, fhall be vilibly rewarded, or pu- 
 nifhed, according to his behavior. But a3 
 this fcheme does not appear to have been 
 the plan and purpofe of divine providence, 
 in the formation of this world and of hu- 
 man nature, fo neither was it the defiga 
 and end of our Savior's coming. The 
 wifdom of God thought fit to commit the 
 government of nations, the direction of all 
 civil affairs, and the adminiflration of ju- 
 ftice in fociety, to men themfelves : And 
 it was not our Lord's defign to change 
 this plan, to deprive princes and governors 
 of their dominion, to afTume civil power, 
 and fet up a fupernatural government on 
 earth. For though the popes of Rome 
 have exprefsly afTumed fuch a temporal 
 dominion above all other princes, by a 
 pretended authority from Christ; yet he 
 himfelf exprefsly difclaimed it. For in con- 
 tradiction to the above-mentioned preju^ 
 
 dices. 
 
Or jhe Capture and AJfortnient of Fijhe^. 109 
 dices, he declares in one place, that hh 
 kingdom was not of this world: /. e. the 
 power and empire to which he pretended 
 were wholly in another world. And in 
 another place, that he was not come to fend 
 peace on earthy or to eftablifh the order and 
 happinefs of human fociety : befide many 
 other paflages, in which he foretells and 
 defcribes the corruptions, diforders, and 
 perfections which would arife in the world, 
 and which, injftead of being prevented, or 
 remedied, would rather, in fome inftances, 
 be occafioned, or aggravated, by the pu- 
 bhcation of the gofpel. Particularly, in 
 the foregoing parable of the tares, he not 
 only prefigures himfelf in the great cha- 
 rafter of proprietor of the feldy which is 
 the worlds and fovereign difpofer of its va- 
 rious produce; but foretells, that though 
 he had fown in it good feed, yet the fpirit 
 of enmity to the gofpel, a fpirit of hypo- 
 crify and wickednefs, would fleal in, as it 
 were in the night, and would fow tares, 
 which would grow up among the wheat, 
 6 and 
 
no Of the Net which gathered of every Kind: 
 and would be fo intermixed, that the pro- 
 per time of reparation could not be till the 
 barveji : the meaning of which is, that 
 good and bad men would always arife to- 
 gether in the world, and be fo intermin- 
 gled, even in the Chriftian world, that a 
 feparate judgment could not be properly 
 made in this life : But at the time of har- 
 vejly at the conclufion of life, when the 
 proper feafon was come, he would fay to 
 the reapers^ Gather up the tares and bind them 
 in bundles to burn theniy but gather the wheat 
 into my garner : which is thus expreffed in 
 the explanation. The Son of man will fend 
 forth his angels^ and they fhall gather out of 
 his kingdom all things that offend and them that 
 do iniquity^ and fiall caji them into afurjiace 
 of fire : there fiall be weeping and gnafhing 
 of teeth. 
 
 It was proper to repeat fo much of 
 the parable of the tares; as this in the 
 text was evidently defigned to convey to 
 his difciples the fame meaning with that. 
 
 Only 
 
Or^ the Capture and Affortment ofFiJhes. 1 1 1 
 Only it may be obferved, that here he en- 
 tirely omits his own chara6ter and agency 
 in that tranfa6lion, which he intended to 
 prefigure, and prefents to view only the 
 final diftinftion and feparation of good 
 and bad men. This omiffion was defigned, 
 as feems probable, out of condefcenfion to 
 the weaknefs of his difciples, who could 
 hardly, at that time, conceive of him, in 
 the fublime quality of Judge of mankind, 
 in refpeft to a future and eternal ftate. He 
 therefore reduces the fubjefl to a greater 
 fimplicity, and confines his allufion to the 
 final feparation between good men and bad, 
 by the cognizance and judgment of fupe- 
 rior Beings denominated the angels: And 
 he makes ufe of the figure of a net caft into 
 the fea^ as being very familiar to his difci- 
 ples, who were fome of xhtmjifiermen. As 
 thj^ lower animal^ are in refpecl to man- 
 kind, fuch are men themfelves compared 
 to the angels : And thofe fuperior Beings 
 underftand the difference of good men and 
 bad, and are capable of diftinguifhing and 
 
 feparating 
 
1 1 2 Of the Net which gathered of every Ki7td i 
 
 feparating them, as the fbepherd is of di-- 
 viding his fioch and herds ^ or t\\zfjherman 
 of diftinguifhing the different fpecies of 
 fJJjes taken together in his net. They know 
 which fort of men are fit to be preferved, 
 and which to be deftroyed, and, at the con- 
 clufion of the age, fliall come forth and 
 fever the wicked from among the juft, and 
 Iliali call them into a furnace of fire, to 
 be utterly confumed. 
 
 T'he kingdom ofheaven^ therefore, or the 
 future ftate, is like unto a net which was 
 cajl into the fea, and gathered of every kind* 
 For all men fhall be raifed from the dead, 
 every one in his own order, and all pafs 
 into the future ftate. But as the net, when 
 it was full, was drawn to the fhore, and 
 they fat down to examine their capture, 
 and feparated the good into vejfels^ and cajl 
 the bad away \ fo fhall it be at the conclufion 
 of the age. Good men and bad are equally 
 fubjefl to death, and fhall both pafs from 
 the ftate of the dead to another life : But 
 
 notwith- 
 
O/-, the Capture cindAffortment cfPipjes, 1 1 3 
 liotwithftanding, both fliall not be faved : a 
 fcrutiny (hall commence, their different qua- 
 lities fliall be diftinguiflied, an impartial 
 judgment paffed, and a final feparation made. 
 They who are ioxxwA worthy , as our Lord 
 exprefleth it, cf thaf is^orld and the refurrec- 
 tion fro?n the dead, fhall be prefcrved in 
 eternal life 5 but they who are judged to 
 be unworthy of life, or not fit to be faved, 
 fliall be deftroyed. As men diftinguifii, 
 felecl, and carefully preferve things of va- 
 lue, or which are fit for fome good w^q 
 and purpofe, but cafi: away things that 
 are vile and ufelefs^ or confume them in 
 the fire^ mankind themfelves fliall be dif- 
 pofed of in the future ftate according to 
 the fame method and rule, by the diilin- 
 guifliing judgment of fuperior beings, un* 
 der the dire6lion of our Savior, who is the 
 Lord and Judge of alL Men's refpective 
 qualifications and deferts fhall be moft im- 
 partially confidered 5 and they who are 
 found to be unqualified for eternal life and 
 unworthy of falvation, (hall be caft av/ay 
 
 Vol. IIL I as 
 
1 1 4 Of the Net which gathered of eijery Kind : 
 
 as vile and ufelefs, and expofed to perifli 
 for ever ; (hall not be fufFered to live or 
 exift any longer 5 but be thrown, as it 
 v/ere, into a furnace of fire, in order to 
 their total deftruflion. And left we fhould 
 vainly imagine, that the punifhment of 
 wicked men fliall be a mere deprivation 
 of life and being, without proportionate 
 degrees of pain and mifery, our Savior ex- 
 prefsly adds, there fliall be wailing and gnaJJd* 
 ing of teeth: an expreflion which implies 
 dreadful and excruciating agonies. Thefe 
 miferies fhall undoubtedly be in exaft pro- 
 portion to the crimes men have committed 
 and the meafure of guilt they have con- 
 traded, ''the fervant who knew his Lord's 
 will but did it noty who tranlgrefled know- 
 ingly, purpofely, maliciouliy, fliall fuffer 
 7nGre Jlripes, than he who finned rather 
 thro' ignorance and folly than prefumption 
 and obilinacy. Yet there appears no rea- 
 son to doubt, but that the punifliment of 
 every condemned criminal fliall be great, 
 and the period of liis eteinal defl:ru6tion 
 
 dreadful 
 
Or^ the Capture andA[fortment ofFiJheSi 1 1 q 
 dreadful beyond expreffion. For when once 
 the fnafler of the houfe is rifen up, and hath 
 Jhut the door, and they begin to ftand without 
 und fay. Lord, Lord, open unto us, and hd 
 Jldall jay to them, 1 know you not-, depart 
 from me, ye workers of iniquity ; then JJoalt 
 be wailing and gnaJJnng of teeth — then when 
 they fiall fee Abraham, Ifaae, and Jacob, and 
 all the prophets in the kingdom of God, and 
 themfehes JJnit out : when they Jhall fee many 
 come from the eajl and the wefi, the north and 
 the fouth, from all parts of the world, and 
 admitted into the community and habita- 
 tion of the blefledj while thenifelves are ex-^ 
 eluded : when they fliall fee many whonx 
 they defpifed in this world, as beneath their 
 notice, fhijii?2g forth as the fun, in the man-- 
 fions of light and glory, from which them-- 
 felves are for ever debarred : when all pro- 
 tection, all fafety and hope fliall be with- 
 dj'awn from them : when with ardent eyes 
 they fliall fee the ineftimable prize of eter- 
 nal life, and with the utmoft vehemence 
 of paffion defire to obtain it, but in vain : 
 I 2- %^'hm 
 
1 16 Of the Net ivhich gathered of e'Very Kind : 
 when the agonies of defpair and of death 
 eternal fliall feize them, and they fliall 
 feel the hifupportable weight of almighty 
 power precipitating them into the abyfs of 
 everlafting deftruftion. Such punifiiment, 
 fo dreadful a period may well be thought 
 fufficient to fatisfy divine juftice and to 
 anfA^er the ends of divine government. 
 And the denunciation of a Judgment fo 
 awful, a raifery fo infupportable, a ruin 
 fo irrecoverable, fliould in reafon be more 
 than fufficient to deter all men, who have 
 the leaft degree of fober reflexion and con- 
 fideration, from the praftice of wickednefs 5 
 to awaken the moft fecure and thoughtlefs, 
 and to reclaim the moft obftinate and har- 
 dened. Need wx then to fuppofe, that 
 God will preferve condemned finners in 
 life and being for ever, in order to make 
 their wickednefs and mifery endlefs? Can 
 it be confiftent with reafon, juftice, or 
 goodnefs, needlefsly to prolong and in- 
 create wickednefs and mifery? Can this be 
 the purpofe or defire of any good Being I 
 
 Is 
 
Or, the Capture and JJfortment ofFlJJjes. 1 1 7 
 Is it not the ftrongeft and moft natural 
 defire of every good mind to diminilh the 
 quantity of evil in the world, and to pat 
 a flop, as far as is poiTible, to wicked nefs 
 and mifery ? What can be more grateful, 
 then, to the heart of a good man, than to 
 be aiTured by the gofpel, that a final period 
 fliall be put to the wickednefs and mifery 
 of the world ? and that virtue and happi-- 
 nefs ahie fliall remain for ever, and be 
 propagated and increafed to everlafting 
 ages ? — Glorious and happy revolution ! 
 which fliall take place at the fccond co- 
 ming of our Lord and Savior^ when he 
 Ihall come with his mighty angels, and 
 eftablifh the throne of his government over 
 the world of mankind ; when he fliall ad* 
 minfler impartial juftice -, when he fliall 
 fever the wicked from amongft the righ- 
 teous, and punifli them with a?2 everlafting 
 deftriitlion from his prefence and by his glo^ 
 rious power 'j when he fliall aboliih all evils, 
 and make an utter end of wickednefs and 
 mifery 5 when death and hell fi all be cafi into 
 
 I 3 th^ 
 
1 1 8 Of the Net which gathered of every Kind: 
 
 the lake of firey and there fhall be no more 
 fin, nor forrow, nor pain, nor death ; when 
 all things fhall be made new^ an intire world 
 eftablifhed, wherein no evil (hall take root, 
 but virtue, peace, and happinefs grow and 
 flourifh for ever. This is the evcrlafting 
 kingdom of our Lord and Savior ^ out of which 
 all things that offend and they that do iniquity 
 fliall be extirpated, and into which no- 
 thing iliall enter that defileth^ or that maketh 
 a lycy nothing that is deformed or deceit- 
 fuL As then the fiflierman draws his net 
 when it is full to the fliore, and feparates 
 the good into veffels, but cafts the bad 
 away; as the hufoandman feparates the 
 wheat from the tares, and carefully pre- 
 ferves the former, but burns up the latter j 
 as the mafter of a feaft admits the worthy 
 guefts, but excludes the unworthy ; as the 
 prince rewards his faithful fervants, but 
 commands the rebellious to be brought 
 forth and flain in his prefence; — fo fhall 
 it be at the cpnclufion of human life.-r — . 
 
 Thece 
 
Or, the Capture and j^Jfortment ofFiJJjcs, 1 1 9 
 Thj:se natural images and allufions were 
 intended by our Savior to imprefs upon 
 our minds the moft lively idea of the final 
 dillindion and feparation which fliall be 
 made between good and bad men ; when 
 the former fliall be put in pofleflion of a 
 world of everlafling life; but the latter be 
 excluded, caft away, put to death eternal, 
 utterly confumed, as it were, in an un- 
 quenchable fire. There will then be no 
 place for repentance, nor will any intreaties 
 or fupplications have any effeft. For 
 when once the mafter of the houfe is rifen tip 
 and hath Jlmt the door^ there can be no ad- 
 mittance, and in vain fhall they ftand 
 without, faying, Lord, Lord, open unto its \ 
 and the' they lliould plead " we have eaten 
 ^^ a7id drajtk in thy prejence, and thou haft 
 " taught in our Jlreets^' the anfwer will 
 be, " I know not whence ye are, depart 
 ^' jrom me ye that work iniquity^ No 
 petitions or pleas wdil avail to alter the 
 fentence of the great Judge of the world ; 
 no poffibility remain of cfcaping the im- 
 I 4 pending 
 
120 Of the Net which gathered of every Kind: 
 pending ruin. And when they Ihall fee 
 that kingdom of heaven, that world of 
 immortality, from which they are for ever 
 fhut out 5 and know the infinite value of 
 that eternal life, which they have loft, by 
 their ov/n folly and wickednefs; this fight, 
 and this knowledge, will neceflarily ag^ 
 gravate their mifery, and fill them with 
 inconfolable regret and horror. To be 
 condemned by a human judicature, and 
 put to death in this world, as criminals 
 unfit for fociety and unworthy of life 5 to 
 be made examples of punifliment, and ex- 
 pofed as fpeftacles of difgrace and ruin, 
 is a fcene full of horror and mifery. But 
 TiO fufferings in this world, no temporal 
 death, can be fuppofed equal to the mifery 
 and deftruftion of finners in another world 
 condemned to death eternal. 
 
 If then we have any concern to avoid 
 the greateft mifery and moft terrible de^ 
 flruction that can befal usj if our own 
 eternal life ^nd fafety be de^i* to us; if we 
 
 have 
 
Or, the Capture and Ajfortme^tt of Fifhes, 121 
 
 have any defire of immortality, and put 
 any value upon the glory and happinefs of 
 an everlafting world ; — let us avoid guilt, 
 and be afraid to commit iniquity : let us 
 flee from it, as from the face of a ferpent^ 
 'whofe fling isfiarper than a two-edged fword, 
 and whofe teeth are as the teeth of a lion 
 flaying the fouls of men. Let the Iteddy be- 
 lief of an everlafting ftate, of the final re- 
 paration of good and evil men, of the 
 eternal falvation of the former and de- 
 ftru6lion of the latter, be an invincible 
 guard to repel temptations and to defend 
 and maintain our integrity; and an ef- 
 fe6lual motive to the practice of all virtue : 
 That fo the trial of our faith being more pre^ 
 cious than gold^ may be found unto praife^ 
 honor, and glory, at the coming of our Savior 
 Jefus Cbrijl^ 
 
@®^#@®®^®®55#-1>@®^®'l:-#®@C*® 
 
 DISCOURSE VI. 
 
 Of the Treafure hid in a Field : And 
 the Pearl of great Price, 
 
( 125 ) 
 
 Matthew xiii. 44. 
 
 Again y the kingdom of heaven is like unto 
 treafure hid in a field -y which when a man 
 hath found he hideth, and for joy thereof 
 goeth andfelleth all that he hath, and buyeth 
 that field. Again ^ the kingdom of heaven 
 is like unto a merchant-man feeking goodly 
 pearls : who when he had found one pearl 
 of great price ^ be went a?2d fold all that 
 he had and bought it. 
 
 THESE two parables are proper to 
 be taken into confideration jointly; 
 as they have both apparently the fame 
 meaning, and were intended to reprefent, 
 under fimilar figures, the excellence and 
 value of the kingdom of heaven, or the 
 future ftate of happinefs. In one inftance, 
 5 the 
 
t^6 Of the 'Trdafufe hid in a Pi eld : 
 
 the worth of it is compared to treafure hid 
 in ajield; in the other to a pearl of great 
 price. Thus our Savior by familiar images 
 adapted to the capacity, temper, and af- 
 feftions of his difciples, raifes their minds 
 to an high efteem of that glorious eternal 
 kingdom, which he was to eftablifh in 
 another world. In other difcourfes and 
 allufions he inftrufts them as to the nature 
 of it, and dcfcribes the qualificatiojis for 
 pofleffing it : In thefe, he illuftrates, in a 
 comparative view, its fupreme value. As 
 the grofs conceptions of mankind are not 
 eafily raifed to things abftraft, fublime and 
 Ipiritual, nor indeed is human language 
 fufRcient to convey proper notions of thofe 
 things which eye hath not feen^ nor ear heard y 
 nor have entred into the heart of man ; there- 
 fore he makes ufe of thofe fenfible objefls, 
 which the eye of man hath feen, and the 
 ear heard of, and the imagination been 
 affefted with; in order to excite our defirc 
 and purfuit of heavenly and invifible things. 
 Hence, the happinefs of another life is figu- 
 re red 
 
and the Pearl of great Price. 1 2 7 
 
 red to us in the New Teftament by trea- 
 fures, entertainments, fplendors, crowns, 
 inheritances, and the like. Such repre- 
 fentations fliould not be confidered, as de- 
 bafing the dignity of thefe fubjefls, but 
 as the wifeft and fitteft means of rendering 
 them intelligible, and reducing them to 
 a level with the low underftandings and 
 earthly apprehenfions of men. For a re- 
 velation from heaven addreffed to mankind 
 muft make ufe of the common language 
 and ideas of men, in order to become intel- 
 ligible, and operate upon their defires and 
 afteftions. It is an argument therefore of 
 the wifdom of our Savior and propriety of 
 his difcourfes, that in treating of fpiritual 
 and invifible things, he has conflant re- 
 courfe to material and vifible obje6ls, and 
 applies them in a manner fo proper to im- 
 prefs the fentiment which he intended, 
 v/ith as much force and clearnefs, as the 
 capacities of his difciples would admit. 
 Intending therefore to reprefent the inefli- 
 mable value of the kingdom of heaven, in 
 
128 Of the Treafure hid in a Field: 
 
 a manner proper to quicken their attention 
 and raife their defires, he compares it to 
 treafure hid in a field -, which, when a man 
 hath founds he becomes elevated with the 
 joyful difcovery, and employs all his 
 thought and concern how to become pof- 
 fefled of it. In the other figure, which 
 ftands in connexion with this, he pour- 
 traits his difciples in the habit and appear- 
 ance of merchants, travelling thro' different 
 countries, and fearching for pearls \ and 
 when they' have found one of the higheft 
 value, making ufe of all their abilities, and 
 parting with every thing elfe, in order to 
 purchafe it. Thus, with the fimplicity of 
 a divine art, he awakens the curiofity of 
 his difciples, by defcribing the kingdom of 
 heaven as an hidden treafure, and a pearl 
 that muft hQ fought for in order to be found. 
 He takes hold alfo of that defire of acquir- 
 ing property, and of gaining fplendid pof- 
 feffions, which is fo natural, and which 
 had no fmall influence on their minds* 
 For it appears very evident from the hi- 
 
 ftory. 
 
and the Pearl of great Price. 129 
 
 ftory, that the apoftles themfelves followed 
 our Savior, at firft, chiefly from a motive 
 of euriofity, or from lucrative expedations. 
 He fpeaks therefore with a condefcending 
 regard to their errors and prejudices, as 
 well as to the weaknefs and groffnefs of all 
 human apprehenfion. They, like the reft 
 of mankind, wanted to become rich, great, 
 and happy in the world : and like the reft 
 of the Jews, never doubted but their Mef- 
 fiah would become a temporal prince; and 
 if they could be firft in his favor, expe6led 
 all forts of worldly preferments, from his 
 power and liberality. Hence fprung emu- 
 lations and contentions amongft them, 
 which of them fhould have the preference 
 in his efteem, fit at his right hand, and 
 be the greateft in his kingdom. Hence alfo 
 the melancholy and defpair which feized 
 thcT), when his death deftroyed their 
 worldly hopes. — It is worth our clofeft 
 attention to obferve the candor, prudence, 
 referve, propriety and addrefs by which our 
 Lord gradually weaned them from their 
 Vol. hi, K prejudice^ 
 
130 Of the 7reafure hid in a Field: 
 
 prejudices, and direfted their hopes and 
 defires to that future ftate, which he de- 
 noted by the kingdom of heaven. — For 
 though they had but faint apprehenfions 
 of a hfe to come, and followed him at firfl, 
 with no other than worldly views and 
 hopes j yet at lengthy he fully convinced 
 them, that he had indeed a kingdom^ though 
 not of this worlds a kingdom of truth and 
 virtue on earth, and ©f eternal life and 
 glory in another world. Then they found 
 the hidden treafn-re^ they difcovered the 
 pearl of great prices and became fo ani- 
 mated with the rich difcovery, that they 
 went and fold all that they had to fecure 
 the poffeflion : for joy thereof ihtv abandoned 
 every thing in the world, in order to be- 
 come heirs of eternal life. After the refur- 
 reftion of Chrift and his afcent to heaven, 
 their fentiments, views and hopes became 
 entirely changed; they were no longer 
 men of this world, but of another; they 
 looked not at things temporal, but things 
 eternal ; their difcourfes and actions dif. 
 
 C9ver 
 
iinj the Peart of great Price. i j i 
 cover a fpiiit above all regard to the riches 
 and pleafures of this world, and wholly 
 intent upon thofe treafiires in heaven, that 
 Eternal kingdom and joy of their Lord, 
 which he had propounded to them, and 
 on which he had gradually led them to 
 fix their ftrongeft affeftions and hopes. 
 
 So in regard to the condition and cha- 
 rafter of mankind in general, and of Chri- 
 ftians in particular, in all ages— ^ They ar^ 
 full of worldly notions and paflions, are 
 chiefly intent upon ere6ling for themfelves 
 a fcheme of temporal profperity and hap- 
 pinefs, think but little of another world, 
 and have fcarce the leaft affeilion, defire, 
 or hope tending that way ; — till by fome 
 powerful means or happy event, their ap- 
 prehenfions are awakened, their dreamt 
 about worldly pleafures and preferments 
 vanifh, and the faith of the gofpel enters 
 into their hearts, and begins to operate 
 upon their affections and aftions. Theti 
 their errors are redlified, they underftand 
 K 2 things 
 
132 Of the Treajure lid in a Field: 
 
 things in another manner, they fee life in 
 a different light, — an eternal world ftands 
 difclofed, and in full view before them, — - 
 they behold it, and are aftoniflied at the 
 realitv, the nearnefs, and the gtandeur of 
 the objeft; and its infinite importance and 
 value excite their ftrongeft defires and 
 hopes. Here is a treajure^ which before 
 lay concealed from their notice. They 
 had* been in fearch after real happinefs and 
 a fubftantial good, equal to their largeft 
 defires ) but had fought for it, where it 
 was not to be found : here it is at length 
 difcovered, where they had never fearched 
 for It* nor believed that any thing exifted 
 worthy of their regard : but they are now 
 convinced, that here lies the only real in- 
 exhauflible fund of ■:Wealth, honor, and 
 happinefs. The difcovery fills them with 
 admiration and joy : and now they feek 
 in. the firfi: place. /.^^ kingdom of GOD ajid 
 the righteoufnefs thereof-, and are content to 
 forego all other things in order to fecure 
 this ineftimable poffeffion : they refleft with 
 
 regret 
 
and the Pearl of great Price. n 3 
 regret upon their former blindnefs and in- 
 attention, their dark and wanderin"- pur- 
 fuits after thofe dekifive treafures, which 
 vanifli like fmoke, or at beft, periili in the 
 ufings while they were neghgent and un* 
 apprized of the only folid and lafting 
 good* 
 
 Let us confider a while the nature of 
 thofe objefts which men ordinarily purfue, 
 on the miftaken fchemes of ignorance, 
 vanity, or vice. Some are captivated with 
 fenfitive pleafures, and the gratifications 
 of bodily eafe and appetite : Others with 
 appearances of pomp, and the furniture 
 and trappings of worldly diftinftion. Some 
 are feized with a fpirit of domination; and 
 the higheft good they aim at is to bear rule, 
 to controul, to fubdue, to ere6l a petty 
 kingdom for the exercife of their own re- 
 fentful and imperious paffions : Others 
 are fubjecl to the fordid luft of avarice; and 
 the objeft of all their defires is a ufelefs 
 growing load of earthly property. Thefe 
 K 3 feveral 
 
^34 Qftks I'reajure hid in a Field: 
 feveral defires and purfaits, though they 
 Ifeem widely different from each other, ypt 
 all terminate alike 5 as they are all bounded 
 within the limits of this life; and as the 
 goods, they refpedively aim at, are equally 
 deceitful, unfatisfying, and tranfitory. Men 
 addicted to thefe different purfuits mutually 
 defpife and cpnd^^rnn each other : the epi- 
 ciire OX] the one hand, and the mifer on 
 the other ; the man of eafe and gaiety, 
 and the man of induftry and ambition, 
 throw the cenfure of folly on each other, 
 for miftaking and neglecting their own 
 happinefs: And it is with equal reafon 
 on all fides that they thus accufe each other. 
 For affuredly, the error apd folly, if not 
 the guilt, is equal in them all^ and none of 
 them have yet difcovered where the good 
 of mankind lyes: they know neither the 
 pature nor the place thereof: it is hidfrorn 
 their eyes : and their erroneous puffuits 
 hav^ only led them the further frqm it: 
 all their fearch^s have l)een in reality fruit- 
 Jf fs : they have either found nothing, or 
 
 have 
 
and the Pearl of great Price. 1 3 ^ 
 
 have been deluded with an imaginary trea-^ 
 furey a counterfeit pearl of no price. O ca- 
 pital miftake, Tatal delufion! proceeding 
 from a falfe judgment and a depraved 
 mind. The light of the body is the eye : and 
 if thine eye be fingle^ thy "Whole body Jhall be 
 full of light : but if thine eye be evil^ thy 
 whole body Jhall be full of darknefs. If the 
 difcerning fenfe and judgment of the mind 
 concerning the nature and value of things 
 be itfelf blind, how great is that darknefs! 
 
 « 
 
 BtjT when the eye of the underftanding 
 is cleared from diftcmper, wl^n the judg- 
 ment is freed from vicious prejudices, and 
 fo rectified as to difcern the true nature 
 and comparative worth of different things; 
 when the faith of the gofpel, that fbvereign 
 medicine of human reafon, has purged the 
 mental fight, and enabled it to take a pro* 
 fpeftive view beyond the hmits of human 
 life i then all things ftand confeffed in their 
 proper fliape, color, and magnitude : the 
 mind becomes capable of meafuring things 
 
 K 4 . i>y 
 
J 36 Of the ^reafure hid in a Field: 
 
 by a certain compafs, of weighing them in 
 a juft ballance, and trying them by the 
 touchftone of ti'uth, in order to determine 
 their intrinfic value. And the comparifon 
 is no fooner made between temporal pof- 
 fcffions and the inheritance of an immortal 
 life, between the fhort-lived gains and gra- 
 tifications of fin, and the eternal rewards 
 of virtue, between the kingdoms of this 
 world and the evcrhfting kingdom of our 
 Lord and Savior; but the infinite difference 
 becomes apparent, and flrikes the difcern- 
 ing mind with an irrefiflible convidion. 
 The falfe color and ficritious value of 
 earthly things are deteded ) — they are 
 known to be but drofs and tinfel, and the 
 value of eternal things is underftood to be 
 leal and ineflimable. 
 
 But it is with great difficulty, and often 
 by flow degrees that men are brought to 
 give any real attention to another world, 
 a.nd place their views and hopes upon it. 
 Jhe things of this world are prefent to the 
 ^ fenfes 
 
and the Pearl of great Price, 1 3 7 
 
 fenfes from the beginning of life; and the 
 cares, paflions, and views which they raife 
 in the mind are of early date, and fpeedy 
 growth 3 and often gain fo entire a pof- 
 feffion of the heart as to exclude all at- 
 tention to, and profpeft of, eternal things. 
 It is a mighty effort of reafon, and ftretch 
 of the difcerning faculty, to extend a view 
 beyond death to another life, and to aft 
 upon the belief of a world invifible. Such 
 conduft imphes a foundnefs of judgment, 
 an extenfive thought and defign, a wife 
 forefight, a fteady refolution, and a fupe- 
 riority to fenfual pafTions and earthly pre- 
 judices. But few attain to fuch an eleva- 
 tion and flrength of mind : mofl men have 
 their underftandings and afFeftions chiefly 
 confined within the limits of this life, and 
 hardly extend a thought beyond. They 
 mufl firft meet with worldly difappoint- 
 ments, find their vanity mortified, their 
 expeftations fruflrated, and the lofty flruc- 
 tuie of temporal felicity, which they had 
 built for themfelves in their own imagi- 
 nation, 
 
i J 8 Of the fredfufe Md in a Pi eld t 
 
 iiatlori, demolifliedi They muft firfl: taftd 
 the gall that is intermixed with human 
 delights, and experience the care and vexa- 
 tion of fpirit which attend worldly pur- 
 fuits. They muft feel the lofs of friends^ 
 ielatiotis> riches, honors, and other ex- 
 ternal acquifitionSj and perhaps of health 
 alfo, before they will vouch fafe to take 
 dndthel* world into confideration : And 
 theil, when they can no longer enjoy this 
 tvorld, when they are convinced by woeful 
 experience, that happinefs is not to be at- 
 tained in this life 3 they are compelled, as 
 it were by necefTityj to look forward, and 
 apply their thoughts to a future ftate: then 
 thfey grow ferious and devout; and would 
 gkdly feftify, in the decline of life, the 
 crtors and follies of their former days: . 
 they begin to wifli for the happinefs of a 
 life to come, and to feek for the kingdom 
 tJf God and the righteoufnefs thereof: but 
 the feafon is late ; and the noble improve- 
 fneiitS, which might have been made in 
 earlier life, are loft. Vicious and worldly 
 
 habits 
 
and the Pearl of great Price. 1 3 9 
 
 habits leave alfo an unhappy tindure be- 
 hind them, and fill the mind with regret : 
 And tho* men are at laft convinced, that 
 there is an hidden treafure beyond the 
 grave, and that the real happinefs of man- 
 kind lies there , they find it exceedingly 
 difficult to fix their hearts upon it, an4 
 like the apoftles, for joy thereof to refign 
 whatever may ftand in competition with 
 it. How much better would it be, if men 
 would, in the jirji place ^ feek for this king- 
 dom of heaven, without lofs of time, withr 
 out mifapplication of talents, without the 
 correftion of worldly difappointments. 
 How happy if from a found judgment and 
 diligent fearch they would find the hidden 
 treafure \ and animated with the joyful 
 difcovery, would make it the chief bufinefs 
 of their whole lives to gain it — if with 
 the fpirit of men contending in a race, they 
 would prefs forward with all their might 
 towards the mark, for the prize of the high 
 caHing of God in Chrift Jefus ? If with- 
 fiut vainly attempting to lay up for our- 
 
 felve§ 
 
140 Of the Vreafure hid in a Pietd: 
 
 felves a precarious treafure of good things 
 in this world, we would immediately ftudy 
 to lay up for ourfelves a treafure in heaven^ 
 ^here nO thief approachetb 7ior ruji corrupt-* 
 eth'i which is fubje6t to no invafion, no 
 decay! How infecure is the property of 
 worldly things ! how unfatisfying the en- 
 joyment of thern ! hov/ little real happinefs 
 is to be extraflied from them! how much 
 Vexation and anxiety do they fometimes 
 create ! what pain and regret is often pro- 
 duced by an exceffive purfuit of thetn ! how 
 foon fiiall we be forced to abandon them, 
 and be driven away, defpoiled of all, into 
 an unknov/n eternal ftate ! 
 
 If ever we fliall be fo happy ^s to obtain 
 the life to com^e^ and to poffefs the real and 
 durable treafures of the other world ^ how 
 fhall we then refleft upon the weak and 
 childifh prejudices which had fo much in- 
 fluence upon us in this life ? how fhall we 
 be amazed at the pafilonate folly with 
 which we purfued the trifles of this v.^orld? 
 
 how 
 
and the Pearl of great Price, j a \ 
 how fhall we condemn our bllndnefs and 
 inattention to things of fuch fuperior e}^;^ 
 cellence and of eternal duration? Earthly 
 poflefljons, eveu all the kingdoms of this 
 world and the glory of them, will then 
 appear as mean and infignificant, ^s th^ 
 toys and amufements of our infant igno^ 
 ranee and vanity.^ — Or if (which may Gop 
 prevent) thro' greedinefs of appetite and 
 covetous defires after the mean pofTeffions 
 and pleafures of this world, we lofe the fa^ 
 vor of our almighty Father, and forfeit pur 
 eternal inheritance ; what regret, what in^ 
 confolable defpair muft enfue ! But if we 
 are fo faithful in the unrighteous mammon^ 
 as to gain the true riches -y fo prudent in 
 the ufe of the little things, which are hnt 
 us for a fiiort time, as to obtain thofe 
 things which fhall be our own for ever^ fo 
 careful as to difcover the hidden wealth, and 
 find the p?2e pearl of great price-, and ib 
 wife, as to renounce every intereft or plea- 
 fure that ftand? in compethion with it^— ^ 
 
 thm 
 
i^-i Of the Trcafure hid in a FieU, &c. 
 then Ihall we be rich indeed ; — the treafure 
 ^vill be inexhaudible, the property fecure, 
 ^nd the joy thereof incxpreffible and eter- 
 nal: Which God of his infinite mercy 
 grant through Jefus Chrijl our Lord. 
 
 D I S. 
 
•^©•^.^.S-S-S^.^.^S-S-S-S^^-S'^-S-S^d-S 
 
 DISCOURSE VII. 
 
 Of the Grain of Muftard-feed, which 
 became the greateft of Herbs: and 
 the Leaven which diffufed itfelf 
 through the whole Mafs. 
 
 ^•1>®©S•1>@©'15®^•^^©^UO^I>©0*1>'§'^$ 
 
^.'■Ar 
 
[ H5 3 
 
 Matthew xiii. 31. 
 
 Another parable put he forth imto them^ fay' 
 ingy The kingdom of heaven is like to a 
 grain of muflard-feed^ which a man took 
 a?2d fowed in his field -, which indeed is the 
 leaf of all feds ; but when it is grown it 
 is the great eft amongjl herbs ^ and' becometh 
 a tree 5 fo that the birds of the air come 
 
 and lodge in the brafiches thereof ^Afio- 
 
 ther parable fpake he ujito them : I'he king^ 
 dom of heaven is like unto leaven^ which a 
 woman took and hid in three meafures of 
 meal till the whole was leavened, 
 
 TH E parables of our Savior are moft 
 of them prophetical : not only de- 
 fcribing, and as it were painting things 
 moral and fpiritual, but predicting alfo 
 Vol, hi. L the 
 
146 Of the Grain of Mujlard-feed, &c. 
 
 the future operation and effects of his 
 gofpel hi the world. 
 
 As the hufbandman forecafls in his mind 
 the harveft to be expefted from the nature 
 of the feed and of the foil in which it is 
 fown 3 or as the wife ftatefman forefees the 
 efFefts of a political inftitution, according 
 to the genius, principles, cuftoms, and 
 manners of the people ; fo with a more 
 than human prefcience our Lord forefaw 
 and foretold the fuccefs of the Chriftian 
 religion. 
 
 Particularly, the comparifons in the 
 text were intended to defciibe the increafe 
 and progrefs of Chriftianity from a fmall 
 beginning to its utmoft extent and gran- 
 deur. And the propriety of the allufions 
 and truth of the prediftions have been al- 
 ready proved from the event ; and we hope 
 v/ill be yet moreilluftrioufly verified in fu- 
 ture ages. The kingdom of our Savior has 
 fpread ah'cady over a confiderable part of 
 
 the 
 
Of the Grain of Muftard-feed^ &c. 147 
 
 the world, and among the moft populous 
 civilized and learned nations. And the' 
 the y^'zcjj, his own heritage j rejefted him, 
 and would not that he fhould reign over 
 them s yet the heathen have become his 
 inheritance, and the uttermoft parts of the 
 earth his pofleffion* His religion foon 
 fpread beyond the narrow precin6l of the 
 Jeivifi territory and the mofaic inftitution : 
 It hath extended itfelf from fea to fea, and 
 from the riling of the fun unto the going 
 down thereof. 
 
 To this greatnefs and amplitude did the 
 kingdom of heaven arife from the fmallefl: 
 origin* The founder of this extenfive em- 
 pire was in appearance one of the meaneft 
 of the fons of men ; who, till the com- 
 mencement of his miniftry, fcarcely diftin- 
 guifhed himfclf from the reft of mankind, 
 even of the loweft rank : And after he 
 entered upon his great office, continued 
 to bear the external marks of poverty and 
 meannefs s and in the fhort fpace of four 
 L 2 years 
 
14S Of the Grain of Mujlard-feed, See. 
 years was apprehended, condemned, and 
 put to an ignominious death, as a public 
 malefa6lor. His difciples alfo, by whofe 
 infLrumentality he was to accomplifh his 
 defign, and build up his intended empire, 
 were perfons of the hke rank, and of them- 
 felves utterly incapable of fo great an en- 
 terpnze. His doftrine was not calculated 
 to conciliate men by their worldly interefl-s; 
 nor his difcourfes, or manner of addrefs, 
 adapted to engage the paffions of men in 
 his favor. Yet this obfcure perfon, by 
 inftruments fo mean and weak, in fo fliort 
 a fpace of time, and in oppofition to the 
 paffions, prejudices, and worldly interefts 
 of men, laid the foundation of a fpiritual 
 kingdom, which afterwards grew and pre- 
 vailed, and which v/e believe ihall at laft 
 fpread into an univerfal empire. 
 
 These circumftances of the commence- 
 ment of our holy religion, the low ftate 
 and ignoniinious fufFeiings of our Savior 
 and his apoPiles, and the fingularity of 
 
 their 
 
Of the Grain of Mujlard-feed, &c. 149 
 their doctrine and inftitution, made their 
 fuccefs, in the natural courfe of things, 
 very improbable 5 and in fa6l, they were 
 at firft a great impediment to its rife, and 
 raifed a violent and lading oppofition to 
 it. Many, fay the evangeiifts, were ofejided 
 at him y at the, poverty of his appearance, 
 the place of his birth, and of his refidence, 
 and the nature of his difcourfes. They 
 faid, Is he not the fon of a carpenter ? — Can 
 any good come out of Nazareth? — Doth any 
 prophet arife out of Galilee ? — That hefpake 
 like a Samaritan — « and one who had a 
 devil — That many of his difcourfes were 
 hard fayings, unintelligible, or feemingly 
 abfurd, being contrary to their eftabhflied 
 opinions. Hence the gofpel became, as 
 the apoftle expreffes it, to the Jews a fium- 
 blingMocky and to the Greeks fooliflmefs. But 
 thefecircura fiances are now to us matter 
 of glory, and not of offence ; and afford 
 to every impartial and attentive perfon a 
 ftrong evidence of the divinity of our re- 
 ligion. Hence Jefus Chrift appears to us, 
 
 L 3 ss 
 
150 Of the Grain of Mufiard-fecd, &c. 
 
 as the power of God and the wifdom of God} 
 and his gofpel, not a fcheme of l^uman 
 policy, or a cunningly- devifed fable, not the 
 offspring of chance, or the produft of wild 
 fancy and enthuliaftic mventioni but a 
 revelation from heaven, the truth and the 
 grace of God appearing to mankind. 
 
 This divine procedure is not to be 
 thought diffimilar to other operations of 
 the power and providence of God in the 
 material world, or in the courfe of human 
 affairs. Do we not often fee great and 
 wonderful eftefts proceeding from caufes 
 either unknovvn, or that appear obfcure 
 and inadequate ? Is not the general pro- 
 cefs of nature of this kind? Are not the 
 ordinary and continual operations in it, 
 carried on by inftruments and materials, 
 which feem to every vulgar eye flight and 
 trivial? Do not the plants of the earth, 
 (according to cur Savior's cvv'n compa- 
 rifon) which grow to a great magnitude 
 and height, and put forth large branches, 
 
 fpring 
 
Of the Grain of Mujlard-feed, &c. 151 
 Ipring from fmall feeds, feme hardly per- 
 ceptible to human fenfe ? And do we not 
 derive from the coriiiuon dirt of the earth, 
 and from the moft vile and loathfome ma- 
 tei'iais, all that admirable variety and pro- 
 fufion of beauty, which we behold on the 
 face of things, and the whole fupport of 
 human life? — And in the affairs of man- 
 kind, have not the greateft events often 
 depended on very minute ones? the moft 
 Vv^onderful revolutions been wrought by 
 mean agents ? and the moft extenfive and 
 beneficial effefts flowed from caufes feem- 
 
 ingly defpicable and improbable ? The 
 
 elevation of David from the ftate of a 
 ftiepherd to fill the throne of Ifrael^ to 
 make that nation viflorious over their ene- 
 mies, and to eftablifli the law and worfhip 
 of God in it — The rife of the patriarch 
 Jofeph from the condition of a (lave and 
 prifoner, to be chief over the kingdom of 
 Egypt; and the great revolutions that fol- 
 lowed in confequence of his being fold by 
 his brethren — may be recited as inftances 
 
 L 4 pf 
 
152 Of the Grain of Mujlard-feed, &c. 
 
 of this kind 5 befide many other both from 
 facred and profane hiftory. And to refer 
 to a well-known modern hiftory, who that 
 beheld a perfon in a mean habit, laboring 
 in the daily employment of a carpenter, 
 would at firft view have imagined, that 
 this was a ftep towards the accomplifhment 
 of one of the greateft and moft beneficial 
 defigns that have been conceived by human 
 wafdom and policy, which that perfon fo 
 mean in appearance was then meditating, 
 and in eiTecL executing ? — Moreover, is it 
 not juftly confidered, as a proof of the 
 higheft wifdom, to operate in the fimpleft 
 manner \ to bring to pafs great affairs by 
 little means ; to draw from diftant obfcure 
 cau fes, efFefts of manifeft and extenfive 
 utility, and to rife from the lowefl begin- 
 ning to the fublimeft end ? — And, as the 
 wifdom of God, or, (to ufe the language of 
 the apoftic) as the fooliflmefs of God excels 
 the wifdom of men, and the weaknefs of God 
 furpaffes the power of men; fo much more 
 excellent and wonderful are his operations. 
 And as in the matei'ial univerfe, he pro- 
 
 duceth 
 
Of the Grain of Mujla?'d'feedy &c. 153 
 duccth all the various and afloniflimg ef- 
 fefts in nature by obfcure and latent caufes; 
 io in the intelledual world, he executes 
 defigns of immenfe extent, the purpofes of 
 his unerring counfel and perfeft goodnefs, 
 by myfterious ways and means, by caufes 
 and inftruments which may feem little aad 
 contemptible, or which may be indif-* 
 cernable to our narrow fight, till by feeing 
 the great and manifeft effe6ls, we. are led 
 to trace out the feveral fleps, and explore 
 the hidden and remote caufes. 
 
 When our bleffed Savior was cut. off in 
 the midfl: of his days, in fo fliort a time 
 after his public appearance in the world, 
 and with fuch circumftances of ignominy 
 and mifery, when his difciples allforfook him 
 and fed, lay hid in corners, and faid one to 
 another in defpair, '' We trufled it was he 
 " who fioutd have redeejned Ifrael, but our 
 " hopes are now at an end," (his cruci- 
 fixion confounding all their conceptions 
 and expedations of him :) Then the feed 
 
 of 
 
154 Of the Grain of Muftard-Jeed, h<:. 
 of the gofpel feemed to die and perifh, and 
 our Load's defign was in all human pro- 
 bability rendered abortive. Yet immedi- 
 ately afterward it took root in the earth, 
 and fprung up with a furprizing celerity of 
 growth. The gofpel made a rapid progrefs 
 into different parts of the world : and the 
 vaft fuccefs of it in that age was owing, 
 not to the perfuafive words of eloquence, 
 or the devices of human art and wit \ but 
 to the miraculous demon jiration of the Spirit 
 and power of God which accompanied it. 
 
 At the end of the apoftolic age, when 
 the miraculous gifts of the Holy Spirit were 
 withdrawn, and Chriftianity was left to 
 fland by its own internal flrength, and 
 when the fecular powers of the world v/ere 
 bent upon its deftrudlion ; then again, ac- 
 cording to human conjefture and forefight, 
 it muft have declined and funk to nothing, 
 Neverthelcfs it ftiil increafed, and diffufed 
 itfelf in fo gradual and imperceptible a 
 |;iiannerj as to dcmonftratc the truth and 
 
 propriety 
 
Oftht Grain of Muftard-feed, 5cc. 155 
 
 propriety of another prophetic comparifon 
 of our Savior : So is the kingdom of God^ 
 fis if a man fhoidd caft feed into the ground, 
 and fljGuld Jleep and rife night and da)\ 
 and the feed jhould fpring and grow up he 
 knoweth 7iot how, — Thus by indifcernable 
 fteps and degrees it encreafed ; till in the 
 time of the emperor Ccnftantine, it was 
 fpread into all parts of the known world ; 
 and in the compafs of a few reigns after- 
 wards became the public religion univerfally 
 profefled throughout the Roman empire, 
 Paganifm as well as Judaifm finking and 
 vanifiiing before it. 
 
 After that period, inflead of encreafing 
 and flouiifhing yet more in the world, it 
 declined both in extent, and in its power 
 and influence upon the minds of men, and 
 w^as a third time reduced to an imminent 
 danger of being entirely fubverted, and a 
 counterfeit religion and mofl deteftable 
 form of tyranny fubftituted in its flead, 
 This deplorable change might be thought 
 
 at 
 
156 Of the Grain of Mii/lard'feed^ SiC. 
 at firft view contrary to all probable ex- 
 peclationj fince it had then thofe fecular 
 advantages on its fide, which were before 
 employed againft it: and it was owing in 
 fact, not fo much to any foreign force or 
 outward violence, as to an inward cor- 
 ruption. The celeftial plant of the gofpel 
 had endured the ftorms of adverfity and 
 perfecution ; and though they threatened 
 its utter extirpation, took deeper root and 
 Sprung up. But when thefe tenipefts were 
 overblown, it became fubjeft to another 
 danger, equally or more to be dreaded, an 
 internal diitemper and decay. In this re- 
 fpeft it refembled the civil ftates and king- 
 doms of the world ; which are in general 
 more hurt and endangered by inteftine ' 
 corruption and difcord, than by foreign 
 invafions. So a train of internal diforders 
 introduced and propagated not by open 
 but fecret and domeitic enemies became 
 more detrimental to this fpiritual ftate than * 
 any external oppofition. Wide breaches 
 were made upon its conftitution, its fun- 
 damental 
 
Of the Grain cf Muflard'jeedy ^z, 157 
 
 damental laws were difpenfed with and al- 
 moft annulled, its inftitutions perverted? 
 and its principles changed ^ inteftine fac- 
 tions and difcords were fet on foot and 
 fomenttd, the minifters and public de- 
 fenders of it became themfelves difaftefted 
 and betrayers of its laws and privileges: 
 it was abufed to the worfl purpofes of 
 temporal power and facerdotal dominion. 
 Hence, inftead of a ftate of the greateft 
 freedom and virtue, it degenerated into 
 the moft abje6l flavery and wickednefs, and 
 was changed from a fpiritual and divine 
 government into the worft kind of worldly 
 tyrannies under the worfl of men. An 
 aftonifhing fcene to review! fuch as might 
 tempt us (as it has in fa£l tempted fome) 
 to call in queftion the genuinenefs and au- 
 thority of the Chriftian religion ; if we 
 did not find this very corruption and 
 tyranny predided in the writings of the 
 New Teflament, even in terms fo clear 
 and exprefhve, that a more juft and com- 
 
 prehenfive 
 
 • 9 
 
I5S Of the Grain cf Muftard-fecd, &c. 
 
 prehentive defcription cannot be given of 
 it fmce the event. 
 
 When that great aportacy and the 
 caufes of it are duly confidered, it cannot 
 be thought unaccountable that Chriftianity 
 hath loil ground, or been fo ineifeclual to 
 the purpofe of reforming the world 3 or that 
 Mahcmetanifm, which cut off fome grofs 
 abfurdities prevalent amongil: Chriftians 
 fhould fpread to a v/ide extent : or that 
 the Jews fliould perfiil in their infidelity : or 
 that an unconquerable prejudice fiiould re- 
 main in all the unbelieving nations againft 
 the reception of the Chriilian inilitution 
 fo adulterated and deformed. The church 
 of Rzme hath indeed labored abundantly 
 to propagate her fpurious fyiiem of Chri- 
 ftianity throughout the world, hath em- 
 ployed vaft numbers of miffionaries or 
 mcck-aportles, and appointed large funds 
 ^ for that purpofe ; but hitherto with not 
 much fuccefs; their bcaflcd multitudes of 
 converts being for the mod pait either ficti- 
 tious 
 
Of the Grain of Muflard'Jeed, biz. 159 
 
 tlous or merely nominal. And it is no 
 breach of Chriftian piety to wifh they may 
 never have more fuccefs^ nor any prefump- 
 tion to predict they never will. 
 
 How fpeedy and wonderful a progrefs 
 did the kingdom of heaven make, from 
 the fmalleft beginning till it overfpread the 
 Roman empire ! — And it rofe, not only 
 unaffifted, but oppofed by the powers of 
 this world both temporal and fpiritual ; as 
 the apoftle defcribes it in his epiftle to the 
 Ephefians : We ^-^reflle not only '-jjith flefo 
 and blood, i, e. the common infirmities 
 and prejudices of human nature; but ivith 
 powers and authorities^ with rulers of the 
 darkncfs of this world, with fpiritual wick-- 
 ednejfes in heavenly things, /. e^ with the 
 fecular and ecclefiaftical powers of Judaifm 
 and heathenifm. But the kingdom of an- 
 tichrift, though the propagation of it harh 
 been attempted by employing immenfe mi- 
 litary forces, as in the holy war, and by 
 ,all the negociations and artifices of human^ 
 
 policy* 
 
i6o Of the drain of Mujlard-feed, &c. 
 
 policy, and by innumerable miflions fup- 
 ported by vail funds, yet hath not been 
 able to extend its power over any one in- 
 fidel nation. So different was the fuccefs 
 of the true Chriftian religion carrying ra- 
 tional convi6lion along with it, and tend- 
 ing folely to the benefit of mankind, and 
 of the counterfeit papal religion operating 
 by fraud and force, and intended only to 
 enflave the world. 
 
 Yet during this long period of corrup- 
 tion, Chriftianity ftill had its root alive in 
 the earth, tho' the branches vv^ere blafted 
 and withered, and tho' many foreign plants 
 had been grafted upon it, producing bitter 
 and poifonous fruits. When learning and 
 the ftudy of the holy Scriptures were re- 
 vived among Chriftianss when they turned 
 their attention to the do6lrines of our Sa- 
 vior and his apoftles, and began to learn 
 from their words, what the Chriflian re- 
 ligion truly was in its original inftitution, 
 and to difcover h6w grofsly it had been 
 
 miftaken 
 
Of the Grain of MiiJIard-feed, &c. 1 6 i 
 
 iniflaken and perverted; many learned and 
 excellent men exerted themfelves with great 
 adlivitv and indaftrv to corre6l fach enor- 
 mous abufes, and to promote a general 
 reformation. Hence Chriftianity hath gra- 
 dually revived, and in fome degree regained 
 its primitive vigor and fpirit, and extended 
 itfelf in the vv^orld, though in the midit of 
 much confufion, many enemies and great 
 difcouragements : whiifl: profeffed unbe- 
 lievers have oppofed it on the one fide, and 
 the abettors of the antichriftian corruptions, 
 with greater enmity ahd fury, on the other. 
 But notvvithdanding all fuch oppofition, fo 
 Ions: as men continue to pay their chiefeft 
 attention and reverence to the difcourfes of 
 our Savior himfelf, and to derive their re- 
 ligion from him, as from the fountain- 
 head 5 Chriftianity vv'iil continue to fpring 
 up and encreafe, and produce the noble 
 fruits of freedom, virtue, and happinefs. 
 Unbelievers themfelves will in time be con- 
 vinced, that the reftoration of genuine 
 Chriftianity is the only effedual remedy 
 Vol. hi. M for 
 
1 62 Of the Grain of Mujlard'feed, &CC. 
 
 for thofe corruptions and opprefiions In the 
 Chriftian world, againft which they have 
 fo loudly exclaimed, and which have raifed 
 in their minds a moft unjuft prejudice 
 againft the gofpel. Nothing can be more 
 dire6lly oppofite to fuch evils than the very 
 dodlrine and authority of our Savior him- 
 felf. To weaken the influence, therefore, 
 of that doctrine and authority upon the 
 minds of men, will be found in effed, not 
 to guard them againft, but to expofe them 
 to the influence of religious delufion, of 
 erroneous opinions, and fuperftitious cere- 
 monies. But the world muft firft be purged 
 from the corruptions of antichriftianifm, 
 before true Chriftianity can flourifti and 
 obtain a general reception and influence. 
 The Chriftian world will, we hope, in time, 
 become univerfally reformed; and then 
 our holy religion will acquire in fome mea- 
 fure the honor and fuccefs due to its in- 
 trinfic excellence and merit ; and the un- 
 believing nations become difpofed to a re- 
 ception and belief of it. Then the prophe- 
 tical 
 
Ofthe Grain of Muftard-feed^ &c. 163 
 tical defcriptions in the text will be accom- 
 plifhed, in a more compleat and adequate 
 manner, than has hitherto appeared. That 
 divine plant which took its rife from the 
 fmalleft feed will become the greatefl of 
 herbsy and grow up into a tree^ fo large, 
 that the birds of the air may come and lodg^ 
 in the branches of it. That fpirit which our 
 Savior infufed into the minds of his dif-^ 
 ciples, and which gradually fpread like 
 leaven in the firft ages of Chriftianity, will 
 again diffufe itfelf, till the whole mafs ii 
 fermented by iti 
 
 Tnii prophecies of the New Teftament 
 plainly declare, that a general apoftacy and 
 corruption would enfue at the coming of 
 antichrift: that this would obftruft the 
 advancement of Chriftianity : and that 
 antichriftianifm muft be deftroyed, and a 
 general reformation take place, before the 
 Jews will be converted, or the fulnefs of 
 the Gentiles come in : that then the church 
 of Chrift will flourifh and the gofpel fpread 
 M 2 throughout 
 
164 Of the Grain of Mujlard-feed, &cd 
 throughout the world. When the Chri- 
 ftian world fliall become a fcene of virtue, 
 knowledge, freedom, and concord, and the 
 gofpel is ken to have beneficial effects on 
 human fociety 5 then will Chriftianity re- 
 commend itfelf to all men, appear excel- 
 lent in the eyes even of infidels, and the 
 propagation of it become practicable and 
 eafy : then we may expect all the pre- 
 di6tions concerning the extent and gran- 
 deur of the kingdom of heaven in this 
 world, to receive their fulleft accomplifh- 
 ment, and according to the words of our 
 Savior, That every plant which his heavenly 
 Father hath not planted Jljall be plucked up, 
 every falfe religion be abolifhed, and his 
 religion become univerfal. 
 
 We have confidered our Savior as de- 
 noting in thefe parables, by the expreffion 
 of the kingdom oj heaven^ the ftate of Chri- 
 ftianity on earth : yet it is certain, that he 
 frequently denotes by the fame expreflion 
 the future ftate of mankind in the world 
 
 to 
 9 
 
Of the Grain of MuJianUfeed, &c. 165 
 
 to come. In order then to remove all Teem- 
 ing inconfiftency or ambiguity, we fhould 
 attend to the connexion and refemblance 
 between the prefent ftate of men, as go- 
 verned by the gofpel of our Savior, with 
 their future ftate in another world. For 
 it is in reality one and the fame govern- 
 ment, in its nature and efFefts, the go- 
 vernment of reafon and true religion, of 
 the precepts of univerfal and eternal righ- 
 teoufnefs and goodnefs, or of the will of 
 God as promulgated, enforced, and exe- 
 cuted by our bleiTed Savior. Both conftl- 
 tutions have the fame fovereign and the 
 fame laws^ how much foever the fcene 
 and circumftances may be changed, or the 
 privileges of the fubjeft enlarged. He 
 rules in the hearts of all faithful Chriftians 
 at prefent, by means of his gofpel pu- 
 blifhed on earth 5 and will hereafter judge 
 and reward them according to the fame 
 gofpel. The immutable laws of truth, 
 virtue, and goodnefs, which he requires his 
 followers to obferve in this life, conftitute 
 M 3 the 
 
1 66 Of the Grain of Miiftard-feed, kc 
 
 the very foundation and frame of that 
 celeftial empire over all m?inkind which 
 he has obtained, and which he is conti- 
 nually promoting and eftablifliing in an- 
 other world. His kingdom then has an 
 imperfe6l commencement in this life: And 
 as far as the behef and practice of Chri- 
 ftianity extend, there is fo far a veftige or 
 fpecimen of his invifible and eternal king- 
 dom ; but mixed, in this world, with all 
 thofe evils and offences^ and thofe workers 
 of iniquity, which, in the other, he will 
 utterly extirpate. For it is not till after 
 death and the refurreftion that mankind 
 become fubjecl to his imperial jurifdiclion, 
 and liable to be rewarded or puniflied by 
 him according to their aftions in this life. 
 In one fenfe he is Lord of the living, as 
 well as of the dead ; as all men who know 
 and believe his gofpel are bound to yield 
 obedience to him : but the fandions of his 
 laws are not executed here : and in refpect 
 Xo the exertion of his regal and judicial 
 
 power, 
 
Of the Grain of Muftardfeed^ &c. 1 67 
 
 power, his kingdom (as he told the Roman 
 governor) is not of this world. 
 
 That the comparifons in the text re- 
 late to the rife and growth of Chriftianity 
 in this world, feems very evident. Whe- 
 ther they were at all intended, or can with 
 any propriety be applied, fo as to repre- 
 fent the rife and increafe of the kingdom 
 of heaven in another world, or the future 
 ftate of mankind, is matter of mere doubt- 
 ful conjefture. It may be, that the con- 
 ftitution of things hereafter will have a 
 nearer refemblance, in fome refpefts, to the 
 ftate of things on earth, than human ima- 
 gination is apt to fuppofe. But how much 
 foever it may differ, or excel, in the moft 
 important refpe6ls 3 we are taught by our 
 Savior and his apoftles to form our ideas 
 of the adminiftration of that kingdom of 
 heaven from the execution of human ju- 
 ftice, and the eftablifliment of order in the 
 kingdoms of this world. As malefadors 
 who are judged unworthy of the protedion 
 
 M 4 . pf 
 
i6S Of the Gram of Mujlard-feed, Sec. 
 
 of fociety are here cut o!f and deftroyed i 
 as all good fubjccls are or ought to be 
 preferved, and the worthy promoted ; fo 
 iliall it be in the future Hate, in a meafure 
 and degree far excelling the wifdoni and 
 juftice of any human government, namely, 
 in proportion to the deferts of every indi- 
 vidual. And it is reafonable to apprehend, 
 |:hat the kingdom of heaven in the other 
 world is a frDgreJjive ftate alfo 5 is making 
 a gradual and continual advancement to- 
 wards its utmoft extent of dominion, per- 
 fection of order, and fulnefs of glory and 
 felicity: this gradual procefs being fimilar 
 to all the divine operations difcernible in 
 the creation around us. 
 
 Let us then confider ourfelves, not only 
 as fubjefts of a temporal kingdom, and 
 bound by civil laws and obligations to 
 fervc the interefts cf that ftate to which we 
 belong, ' and to be faithful to its confti- 
 tution and iovereign j but as fubjecls of a 
 iiigher government and members of a more 
 
 extenfive 
 
Of the Grain of Mujlardfeedy &i:q. 1 6 9 
 
 ^xtenfive community, and bound by pecu- 
 liar and eternal obligations to preferve in- 
 violably this divine conftitution, and bear 
 a true allegiance to its invifible fovereign/ 
 The ftrongeft arguments that can operate 
 on human nature confpire in exciting our 
 utmoft endeavors to promote the peace, 
 pov^er, and enlargement of this kingdom 
 of heaven. Here centers every generous 
 fentiment, worthy defign, and pious mo- 
 tive, that can afteft the heart, or guide 
 the aflions of a rational creature and real 
 Chriftian. No one who fincerely profef- 
 feth Chriftianity can think himfelf uncon- 
 cerned to refcue it from corruption and 
 violation, and to reftore and extend its in- 
 fluence. Let every one a6l according to 
 his flation as a good member of the Chri- 
 flian church and faithful fubje6t: of the 
 kingdom of heaven. Ail members have not 
 the fame ofice ; ^et we being many are one 
 body in CJjrifl^ and every one members one of 
 another. Let each difcharge his office ac- 
 cording to the nature of it, and the obli- 
 gations 
 
170 Of the Grain of Muftard^feedy &c. 
 gations of a Chriftian. He that minifirethy 
 let him wait on his minijlering 5 he that teach-* 
 eth^ on teaching ; he that exhorteth^ on exhor- 
 iation : he that givethy let him do it with 
 fimplicity ; he that ruleth^ with diligence ; he 
 that Jheweth mercy y with cheerfulnefs. Above 
 all, let every one order his ov^n converfa- 
 tion as becometh the gofpel of Chrift : for 
 there is nothing fo vain and abfuid, as to 
 pretend a zeal for religion and the public 
 intereft of Chriftianity, and at the fame 
 time to difgrace and differve it by a fcanda- 
 lous example. Nor let that antichriftian 
 imagination ever enter into our minds, 
 that we can defend and advance the Chri- 
 ftian caufe by any methods of fraud, vio- 
 lence, or uncharitablenefs 5 but by thofe 
 means alone, which the wifdom of the fer- 
 pent joined to the innocence of the dove 
 may fuggeft. 
 
 Let us not take alarm at little or ima- 
 ginary dangers to the Chriftian religion, 
 while we are not perhaps fufficiently aware 
 
 of 
 
Of the Grain of Muflard-feedy &c. 171 
 of thofe which are real and great* The 
 moft formidable danger is from an internal 
 corruption, not an external oppofition. It 
 is that which gives all the ground of ad- 
 vantage, and furnifhes all the weapons to 
 the open adverfaries of Chriftianity. If 
 fome men of rafh tempers and fuperficial 
 underftandings, who have never taken 
 pains to diftinguifh the drofs from the gold, 
 and to underftand the nature of our reli- 
 gion, have taken occafion to refleft on 
 Chriftianity, or to depreciate its miniftry 
 and worfhip, this confequence ought not 
 to give us fo much difturbance, as the caufe, 
 from which this evil of infidelity, and many 
 others, have proceeded : for they can never 
 fall into contempt, if not abufed and cor- 
 rupted. Their own intrinfic excellence and 
 importance are a fufficient fecurity. All 
 groundlefs cenfures and contemptuous ex- 
 preflions, whether ludicrous or ferious, 
 will be found experimentally to have little 
 effecl 5 and are fufficiently refuted and beft 
 
 anfvvered. 
 
172 Of the Grain of Muflard-feed, &c; 
 
 anfwered, by being eafily overlooked and 
 filently defpifed. We may fafely truft to 
 the common fenfe of mankind, and the 
 natural force of truth ; or if not to thofe, 
 to the providence of God and the pre- 
 dictions of the New Teftament ; that in- 
 fidelity fhall never prevail againft Chriftia- 
 nity^ and that the kingdom of heaven, 
 when reftored to its native foundnefs and vi- 
 gor, and eftabliflied on its own foundation, 
 will fupport itfelf, increafe in power and 
 magnitude, and finally triumph over every 
 falfe religion. 
 
 Here then let us fix our attention and 
 employ our zeal and affiduity, — to heal 
 the diftempers of the Chriilian church, 
 and reftore our holy religion to its priftine 
 health and natural ftrength -, that fo it may 
 flourifli and extend its faJutary influence, 
 enmity and oppofition ceafe, knowledge 
 be encreafed, and the everlafling gofpel, 
 fuccefsfully preached and propagated^ a^ 
 
 mongft 
 
Of the Grain of Mujlard-feed^ &c. 173 
 
 mongft all nations ; till all the kingdoms 
 of the world fhall be united in the uni- 
 verfal kingdom of our Lord and Savior 
 fefiis Chriji, Which God of his infinite 
 mercy grant, through Jefus Chriji our 
 Lord. 
 
[ ^75 ] 
 
 PART 11. 
 
 On the Parables in the fifteenth and 
 fixteenth Chapters of St. Luke* 
 
 AL L thefe parables, like the former, 
 feem to have been fpoke on the 
 fame day, and to the fame audience. By 
 confidering them in this view, they appear, 
 methinks, more intelligible and fignificant. 
 They are moral paintings, in which our 
 Savior exhibits the chara6ler, difpofition, 
 
 and 
 
[ '76 ] 
 
 and condu6l of himfelf and the feveral 
 parties of his audience, at the time he 
 was fpeaking to them, and in reference to 
 the cenfures his enemies were then throw- 
 ing out againft him. The defcription 
 therefore is lefs exteniive, but more parti- 
 cular and defined, than in thofe of the 
 former part. 
 
 D I S. 
 
€*®€:-fe"s®@-S€H§©'5:'@00-3®®#®#®e*# 
 
 DISCOURSE I. 
 
 The Occafion of the following Pa- 
 rables. 
 
 **t *^ J>> **t *?♦ *?* **♦, t'c **♦. **♦ *«- *■■» ■»«» ■*•*> »** *?> *«* ♦?» *«* *«. »»» **» *«» 
 
 Vol. Ill, N 
 
[ 179 1 
 
 Luke xv. i, 2. 
 
 T/jen drew nigh to him all the publicans and 
 [inner s for to hear him. And the pharifees 
 and fcribes murmured^ f^yif^gy This man 
 receivetb jimiers^ and eateth with them. 
 
 TH E bell: conduct of the wifeft per- 
 fons, inftead of fecuring to them 
 the efteem which they deferve, is often 
 turned into matter of cenfure, being mis- 
 taken by the ignorant and mifreprefented by 
 the prejudiced. Was an angel from heaven 
 to appear incarnate, and converfe among 
 men ; not all his wifdom and virtue, ex- 
 hibited as perfectly as the human flate can 
 admit, would exempt him from envy and 
 hatred, nor confequently from reproach and 
 calumny : And the more diftinguiflied the 
 N 2 character 
 
1 8o The occafion of the following V arables. 
 character which he appeared to afTame, 
 the more would his words and aftions be 
 mifinterpreted. The very fuperiority of 
 his wifdom and goodnefs would give of- 
 fence j to the ignorant, by furpaffing their 
 comprehenfion, and to the envious, by ex- 
 celhng their merit. — We fhall not wonder 
 at this, if we are duly apprized, hov/ much 
 the works and defigns of the fupreme all- 
 wife Being himfelf have been vilhFyed, not 
 only by the enemies, but alfo by fome pro- 
 feffed friends of religion: who have aiTert- 
 ed, contraiy to plain facl, that this world 
 (though undoubtedly the work of God) is 
 \\o bttter than a fcene of diforder, defor- 
 mity and mifery, in which the evil far ex- 
 ceeds the good : and not contented with 
 this, have fuppofed, that in another world^ 
 the greater part of mankind fhall be pre- 
 ferved in a ftate of aggravated wickednef? 
 and mifery to eternity j and confequently 
 that the ftate of things fhall be worfe upon 
 the whole than in this world. — If a fcheme 
 ^nd purpofe refembling thi^, which fome 
 
l*he cccafion of the follouoing F arables. 1 8 1 
 men afcribe to the fovereign ruler of the 
 univerfe, was to be imputed to any prince 
 or governor on earth j would he not rejeft 
 it with abhorrence as the blackeft calumny, 
 invented with a defign to render himfelf 
 and his government odious to his fubjeds? 
 If then any men have taken fuch outrage- 
 ous liberties with that Being, whom all 
 men ftyle the wifeft and beft, as to defcribe 
 the prefent fyftem of his works, and the 
 future eternal fcheme of his providence, in 
 colors fo dark and deformed ; v^'e cannot 
 wonder, that any other eminent charafter 
 lliould fuffer reproach, from human mif- 
 takes and mifreprefentations. For, as our 
 Savior juftly argues with his difciples, when 
 he was going to fend them abroad into 
 the world, and foretold the reception they 
 w^ould meet with, and the hatred and 
 contumely they would incur i — The dijcipk 
 is not above his majier^ itor the fervant above 
 his Lord. If they have called the ?na/ier of 
 the houfe Beelzebub ; how much more will they 
 call them of his houjhold? — If they loaded 
 him with calumnies, his difciples could 
 N 3 have 
 
1 8 2 I'he occafion of the following Parables, 
 have little reafon to hope that they fliould 
 efcape cenfure and abufe. So, if the all- 
 perfecl Being is blafphemed among men, 
 and his aftions are fometimes not only mif- 
 underftood, but perverted in the opinions 
 of men to the v^orft purpofes 3 it is not a 
 matter of aftonifliment, if the Son of God 
 alfo fufFered unjuft reproach. It is indeed 
 acknov^ledged, that perfons of wifdom, 
 probity, and virtue, have a natural claim 
 to the efteem of mankind, and generally 
 obtain it. But vv^hen thefe qualities are 
 exerted in an extraordinary degree, and 
 in oppofition to men's prejudices, or pride, 
 or felfifh paffions and defigns -, then even 
 innocence is thought an offence, virtue 
 odious, and w^ifdom oppreffive, by thofe 
 who imagine themfelves to be injured, or 
 oppofed, or ecHpfed by them. Nay, tho* 
 a beneficent and miraculous power fhould 
 be added, giving the highefl authority ; 
 yet fuch men, to evade convi6lion, will 
 impute that power to the devil rather than 
 to God* — All this was verified in the in- 
 
 I fiance 
 
"The occafion of tbefollow'ng Parables. 183 
 fiance of our Savior. While he remained 
 in obfcurity, and concealed his wifd©m, 
 goodnefs, and power from the notice of 
 the public, he lived free from enmity and 
 reproach. But when he difcovered him- 
 felf, and the fame of his miracles drew 
 multitudes after him^ when he began to 
 inftru6l and reform the people, and to 
 proclaim the kingdom of heaven; then 
 hatred and oppofition began, and increafed 
 alfo, in proportion to the increafe of his 
 fame, and the larger difplays of his fuperior 
 endowments. Then he had to fuftain the 
 contradiction of finners, the detra£lion of 
 flanderers, the derilion of fools, the con- 
 tempt of the proud, and the vengeance of 
 the powerful. 
 
 We fliall pafs by all the contemptuous 
 and malicious refleftions thrown out a- 
 gainft him on account of his parentage, 
 relations, country, and place of refidence. 
 His enemies were not content with calling 
 up every external circumftance, which 
 N 4 might 
 
184 516^ occafwn of the follow mg P arables. 
 might contribute, as they imagined, to 
 depreciate his charadler^ nor with putting 
 his wifdom to the proof, by artful and 
 infidious qucftions^ nor with afcribing his 
 miracles, when they could no longer dif- 
 pute the leahty of them, to a diabolic 
 powers — ^^but they openly and directly 
 charged him with impiety, blafphemy, and 
 immorality, and the worft conftruclion 
 was put upon every part of his condu6l. — 
 We fliall fele6l one part of it for our pre- 
 fent confideration, which will lead us to 
 the paffage recorded in the text. 
 
 From the time of his entring upon his 
 public office, he admitted all perfons who 
 reforted to him, accepted invitations from 
 them, and freely converfed with people of 
 low rank and mean charadlers, fuch as 
 were known among the Jews by the op- 
 probrious names of publicans and finners. 
 This conduft gave a handle to the fcribes 
 and pharifees of defaming him, which they 
 feem to have laid hold of with eagernefs. 
 
 To 
 
'The occajion of the follcwing "Parables, 185 
 To this end they reprefented him as no 
 better than a companion of libertines and 
 profligates, and addicted like them to in- 
 temperance and excefs. Behold, they faid, 
 a glutton and a wine-bibber, a fi^iend of pub" 
 licam and finners, Poffibly they might be 
 fincerely of an opinion that his condu6l 
 was inconfiftent v/ith piety and fanftity. 
 For as they were great pretenders to reli- 
 gion, they thought themfelves too holy, 
 and were in reality too proud, to be feen in 
 fuch company. They would have thought 
 themfelves defiled by fitting at the fame 
 table with a publican. Our Savior has 
 given us a remarkable fpecimen of the 
 language and fpirit of one of them, as 
 expreffed in an a6l of devotion : God, I 
 thank thee, that I am not as other men are, — 
 or even as this publican. To affociate, there- 
 fore, in any manner with fuch perfons, 
 appeared to them incompatible v/ith a re- 
 ligious charafter, and moft of all with that 
 of the MeJJiah. They drew from hence an 
 unanfwerable argument, as they thought^ 
 
 againft 
 
1 8 6 The occajion of the JollotJoing Parables, 
 againft him : At leaft they were willing 
 to make the largeft ufe of it, both by re- 
 flefting upon him in his abfence, and re- 
 viling him in his prefence. 
 
 We find three feveral occafions men- 
 tioned by the evangelijis on which he vin- 
 dicated his own conduft in this parti- 
 cular. John the BaptiJIy faith he, ca?ne 
 
 neither eating nor drinking : i. e, he lived 
 in the wildernefs, afTumed an auflerity of 
 manners, and appeared as a perfon mor- 
 tified to the world and all its entertain- 
 ments. On the contrary, the Son of 7nan 
 came eating and drinking — frequented cities 
 and places of the greateftconcourfe, accept- 
 ed of entertainments, made ufe of the com- 
 mon provifions of life, and freely converfed 
 with all forts of perfons. One would ima- 
 gine then, that they, who had cenfured 
 the rigid manners of fohn the Baptijl^ 
 would approve the contrary deportment 
 of our Savior. But neither method pleafed 
 them : they were determined to find fault. 
 
 The 
 
T'he occajion of the following Parables. 1 87 
 The former they fald was mad and pof- 
 fefled by fome evil demon -^ and the latter 
 addicted to intemperance, and a friend of 
 publicans and finners. Hence he compares 
 them to perverfe and froward children^ who 
 would always reje6l what their companions 
 propofed 5 and on every occafion, whether 
 grave or pleafant, fhow the contrary tem- 
 per. But wifdom^ he adds, is jujlified of all 
 her children. All wife and impartial per- 
 fons would fee and acknowledge a pro- 
 priety and rectitude of conduft in both 
 inftances, as fuited to the difference of 
 fituation, charafter, and defign in each. 
 John the Baptiji had no power of working 
 miracles : It was therefore requifite to his 
 defign, that he fhould exhibit fome other 
 extraordinary qualities, in order to draw 
 attention and refpeft. And it has been 
 found in all ages, that fuch appearances 
 of aufterity have been moll: effectual to 
 engage the attention and efteem of the 
 multitude. But our Savior had a mira- 
 culous power, and gave many amazing 
 
 proofs 
 
1 88 T'he Qccafion ofthejollowing Parables, 
 proofs of it. This then was a mark of 
 diftinftion fufficient to point him out to 
 the people, and to draw muhitudes after 
 him. His virtue, therefore, was of the 
 moft humane and focial kind^, adapted to 
 civil life, and to the natural condition and 
 common affairs of mankind. He neither 
 wanted nor defired to draw men's atten- 
 tion, or excite their veneration, by any 
 other fingularity of appearance and be- 
 havior, than by his perfeft innocence and 
 gpodnefs, added to the v^dfdom of his in- 
 ilruclions and the powTr of his miracles. 
 If then the fcribes and pharifees had not 
 been prepoffeffed by the worfl: prejudices ^ 
 inftead of cenfuring, they would have ad- 
 mired a behavior fo natural and humane, 
 and fo remote from all oflentation. But 
 men may be of fo perverfe a temper, that 
 nothing will pleafe them : freedom and re- 
 ferve, ferioufnefs and cheerfulnefs will be 
 alike ofFenfive : the more you endeavor to 
 oblige them, the further you are from it. 
 The evil difpofition which they harbor in 
 
 their 
 
7he occafion of the following F arables, 189 
 their own minds, they impute to every 
 perfon around them, and moft of all to 
 thofe who by merit have raifed their envy 
 and malice. It was not poffible then, that 
 our blefled Savior could avoid the reproach 
 of men fo ill-difpofed. For the more 'ex- 
 cellent his life and converfation, and the 
 more humanity and goodnefs he difcovered 
 to the people, the more he offended their 
 pride and excited their difguft : Infomuch 
 that v/hen he had miraculoufly healed a 
 poor woman of an inveterate diftemper on 
 the Sabbath-day, they took occafion to 
 charge him with a breach of the fourth 
 commandment. This inftance plainly de- 
 monftrates the badnefs of their fpirit, the 
 perfect innocence of his condud, and the 
 truth of the miracle. For certainly, if 
 they could have found any other objediion^ 
 either to the reality of the miracle, or the 
 rectitude of his condu6f, they never would 
 have thought of fo abfurd an accufation ; 
 and inftead of applauding him for fo won- 
 derful an aft of goodnefs and charity, have 
 
 reproached 
 
1 90 The occajion of the following F arables, 
 reproached him as a breaker of the Sab- 
 bath. Thefe hypocrites concealed their 
 malice under a cloke of religion and a 
 veneration for the Sabbath-day. With 
 what propriety and force of reafon does 
 he refute this charge, in his anfwer to the 
 ruler of the fynagogue, who told the people 
 in a palTion^ — that there were fix days in 
 the week in which they might come and 
 be healed, and that they ought not to come 
 on the Sabbath-day. T^hou hypocrite^ doth 
 not every one of you think it right to loofe his 
 ox or his afs and lead him to the water on the 
 Sabbath-day ? And ought not this wofjian, a 
 daughter of Abraham^ to be loofed on that day 
 from the bond of her infirmity, in which fie 
 hath been bound lo thefe eighteen years ? 
 
 On another occafion he makes a farther 
 reply to the charge of his aflbciating with 
 publicans and fmners : T'he whole, faith he, 
 have no need of the phyfician, but the fck, I 
 came to call, not the righteous, but finners to 
 repentance, — The reafon contained in thefe 
 
 words 
 
The occajion of the following Parables. 191 
 
 words is clear and cogent. If our Savior ' 
 came to heal the diftempered minds of 
 men, and his proper character was that 
 of an inftru6lor and reformer; muft he 
 avoid the company of thofe who ;noft of 
 all needed inftruftion, when they offered 
 themfelves to him, and were willing to give 
 attention ? — Would not this have been as 
 inconfiftent, as if a phyfician fliould give 
 advice to perfons in health only, and re- 
 fufe to vifit the fick and difeafed, who have 
 the greateft need of his affiftance ? — If the 
 fcribes and pharifees were fo wife and righ- 
 teous as they pretended to be; they had fo 
 much the lefs occafion for advice or room 
 for amendment. He taught the doftrine 
 of repentance, in order to forgivenefs and 
 falvation : and to whom could he fo pro- 
 perly addrefs his difcourfe, as to fmners, 
 who confeffedly flood in fo abfolute need 
 of it ? — But a jiiji man, he aflerts, needeth 
 no repentance. For though no perfon can 
 be fo righteous, as to have no errors or 
 failings, or no room to make a further 
 
 proficiency j 
 
192 The occafion of the following F arables. 
 
 proficiency i yet it is faid with an exafl: 
 propriety, that a jujl /nan needeth no re- 
 feniance : becaufe, hi the full and proper 
 fenfe^ repentance is a converfion, not from 
 a good life to a better, but from a v/icked 
 life to a good one — or a change, not from 
 one degree of virtue and goodnefs to an- 
 other, but from evil to good, from vice 
 to virtue. It fappofes a perfon to have 
 lived in a courfe of wickednefs, or to have 
 committed fome heinous crime. But no 
 man can be faid to repent of a vice he hath 
 not been guilty of, or of a crime which 
 he hath never committed. Indeed, every 
 good man will be forry for any incidental 
 failures or deviations in any part of his 
 condu£l, and will endeavor to guard a- 
 gainft them for the future. But this is 
 more properly ftyled perfeverance, or 
 growth and improvement in goodnefs, 
 than repentance, v/hich implies a change 
 of mind 3 v/hereas the very definition of a 
 righteous man, is one whofe mind or pur- 
 pofe is to do that which is right : and 
 
 therefore, 
 z 
 
^he occafiofi of the following Parables. 193 
 therefore, though he may happen to com- 
 mit a fault, or be invoked in an error, 
 for which he v;ill blame himfelf ; yet there 
 is upon the whole i\o change of mind, or of 
 his habitual difpofition : all that is requifite 
 is, that his mind return to itfelf, or to its 
 own prevailing principles and refolutions. 
 But (inners have need of repentance, and 
 want to be reviewed in the inward man^ as 
 the Apoftle exprefles it : /. e. new fenti- 
 ments and difpofitions muft be acquired ; 
 and they muft learn to think and acl with 
 fuch views and motives as they have not 
 been accuftomed to. Their minds labor 
 under fome diftemper which requires power- 
 ful remedies. To fuch perfons as thefe the 
 Savior of the world chiefly applied, calling 
 them to repentance, and intending by his 
 divine (kill to heal their internal difeafes, 
 and to produce a moft important and 
 happy change in their minds. Had the 
 fcribes and pharifees objefted to this part 
 of his conduft, only becaufe they vv'ere de- 
 firous of having all the benefit of his con- 
 
 Vol. hi. O verfatign 
 
194 ^^^ occafton of the following Parabl^il 
 verfatioii to themfelves; or becaufe they 
 thought thofe finners incapable of amend- 
 ment, or not fo well difpofed as themfelves 
 to receive advantage from his inftrudlions; 
 their error might have been excufable. 
 But it is evident that this was far from 
 their intention. Some of that denomina- 
 tion were indeed of a different charafter : 
 but mod of them not only thought them- 
 felves too wife and too good, to receive 
 inflrudion from him j but derided and 
 infulted him, and endeavored by all means 
 
 to deftroy his charadter and influence. 
 
 For inftance — after they had fl:ri£lly exa- 
 mined the man who was born blind, and 
 his parents alfo, concerning the faft of his 
 receiving fight, and they could lay hold of 
 no pretence to deny the reality of the mi- 
 racle 5 yet they faid to the man, Give 
 thanks to God: for as to this man (Jefus) 'we 
 know that he is afnner. They were deter- 
 mined at all events to pronounce him a 
 wicked man. This appeared very ftrange 
 to the poor man who had been cured ^ and 
 
 who^ 
 
The occajion of the following T arables, igg 
 
 who, touched with gratitude for the great 
 bleffing he had received, and judging ac- 
 cording to his own natural reafon, vindi- 
 cates the charafter of his benefador in 
 oppofition to the opinion and authority 
 of thefe great men. He ufes an argument 
 very clear and convincing, viz, that God 
 would not impower a wicked man to work 
 miracles in order to carry on his evil de- 
 figns. For indeed, if we cannot reft af- 
 fured of this, that God will not fufFer the 
 feal of heaven, the ftamp of real miracles, 
 to be put to falfehood and wickednefs; 
 how much would it weaken, if not fub- 
 vert the very foundation of all faith and 
 confidence in him ? — But the argument 
 has a peculiar force in this inftance. For 
 if Jefus was not only endowed with fucli 
 an aftonifhing power as to work this mi- 
 racle, but fliewed fo much goodnefs and 
 humility, as to fmgle out a poor blind 
 beggar for his object, who could make 
 him no recompence, and from whom he 
 could not expefl to gain fo much repu- 
 
 O 2 tation 
 
jg6 T^hc occafion of the following 'Parables. 
 tation and applaufe, as from a perfon of 
 rank and diftin6lion -, it muft be very un- 
 natural to fuppofe, that he was at the fame 
 time a "wicked perfon, carrying on fome 
 fradulent and unjuft defign. It is evident 
 then, that the aforementioned perfons were 
 aftuated by a fpirit of malevolence, and 
 fought to charge upon him the guilt and 
 blame of their own wickednefs* When he 
 makes, therefore, this reply to them, that 
 the whole have no need of a phyficiany but the 
 fick: and that he came to cally not the righ- 
 teous, but finners to repentance: — he does not 
 mean to allow, that they were righteous 
 men ; but only that the publicans and fin- 
 ners were proper objects of his kind in- 
 ftruftions : as they not only difcovered a 
 willingnefs to hear him, but in the opi- 
 nion of the pharifees themfelves, flood in 
 the greateft need of repentance. He per- 
 fectly underftood the true difpofition and 
 chara(!^er of the former party as well as 
 the latter: and therefore, in the 5th of 
 Matthev/, afilires his difciples, that if their 
 
 righteoufnefs 
 
 5 
 
^he occafion of the following Parables, igy 
 rpghteoufnefs did not exceed the right eoufiiefi of 
 the fcribes and pharifees^ they Jl:ould by ?io 
 means enter into the kingdom of heaven :— - 
 a declaration farprizing to the multitude. 
 For thefe men were in appearance and by- 
 reputation the moil holy and religious.- 
 They were rulers of the fynagogue, rabbies, 
 do6lors, mafters, and fathers in Ifrael, who 
 fafted twice in the week, paid tythes of all 
 that they poflefled, wore holy garments, 
 diftributed alms by found of trumpet, dif- 
 figured their faces, and made long prayers: 
 yet notwithftanding thefe afFefted appear- 
 ances, he who penetrated their hearts knew 
 them to be hypocrites, and to be more 
 wicked and incorrigible than the publicans 
 and finners, whom they affefted to treat 
 with the utmoft contempt ) and feemed to 
 think it a deep blot upon our Lord's cha- 
 rafter, that he vouchfafed to hold any 
 conVerfation with them. 
 
 We have now confidered two replies on 
 
 different occafions, by which he vindicates 
 
 O 3 this 
 
198 I'he occafion of the following T arables, 
 this part of his own conduct. — A third 
 occafion we find in the words of the text. 
 T^hen dreiv near to him all the publicans and 
 Jinners to hear him. But the pharifees and 
 fcribes murmured, faying, li'his man receiveth 
 Jinners and eateth with them. Upon which 
 he once more condefcends to vindicate him- 
 felf, in oppofition to this invidious cenfure. 
 This he does in fo ample, fo admirable, 
 and fo inftruftive a manner, that we fliall 
 find a fabjeft, not only of curiofity, but 
 if it be not our own fault, of great ad- 
 vantage and improvement ; if we give a 
 proper attention to the following parables 
 of this chapter, which appear to have been 
 one continued fpeech in anfwer to the 
 afore- mentioned charge. 
 
 But we refer the confideration of them 
 to the following difcourfes. — In the mean 
 time, let us us take a view of a very in- 
 ftru6live fpeclacle, and retain the impref- 
 fion of it in our minds. 
 
 See 
 
^he occafion of the following F arables. 199 
 
 See the wifeft and beft perfon who ever 
 appeared among men — -behold the great 
 prophet of God and Savior of the world 
 cloathed with perfeft humanity, feated a- 
 midft a concourfe of men of different ranks 
 and charafters, not exclufive of the meaneft, 
 addreffipg himfelf to them with inimitable 
 wifdom and propriety, laying hold of 
 every queftion and incident for an occafion 
 of infinuating the fentiments of knowledge 
 and virtue into their minds, of exciting 
 their thinking powers, afiifting their feeble 
 reafon, and healing their mental difeafes. 
 And when we read and confider his dif- 
 courfes, let us obferve his charity and 
 condefcenlion to the publicans and finners, 
 his candor in refpe6t to their ignorance 
 and vices, his fincere defire of their amend- 
 inent and happinefsj his ferenity and mag- 
 jianimity in bearing the difgrace his ene- 
 mies endeavored to throw upon him, and 
 the fertility of invention and force of rea- 
 fon, by which, in fo many diff'erent re- 
 P 4 plies, 
 
200 T'he occafion of the following T arables • 
 
 plies, he anfwers their objedioiis, and re- 
 futes their calumnies. 
 
 Let us hence learn to pay more at- 
 tention to his moft excellent in(tru6lions. 
 Let us never imagine ourfelves too wife to 
 be taught, or too good to be amended ; 
 nor defpife any whom we may fuppofe to 
 be deftitute of our attainments. Let us 
 beware of the pharifaic fpirit and language, 
 faying to our neighbor, Stand offy 1 am 
 holier than thou. Let us guard againft 
 pride and felf-fiattery, in eftimating our 
 own worth, — and infolence and cenfori- 
 oufnefsin refpecl to others ^ — and imitate 
 to the utmoft of our power the perfect hu- 
 manity and goodnefs of our blefled Savior*. 
 
 D I S- 
 
DISCOURSE 11 
 
 Of the careful Shepherd. 
 
 #@®®®®®®##€^#®®0@@®®.^a@^3 
 
( ^^3 ) 
 
 Luke xv, 3.— &f^, 
 
 ^^nd he fpake this parable unto them, fiy^^gy 
 What man among you having an hundred 
 Jheepy if he lofe one of them ^ doth not leave 
 the ninety and 7iine in the wildernefs, and 
 go after that which is loft until he find 
 it ? And when he hath found it^ he layeth 
 it upon his flooulders rejoicing. And when 
 he Cometh home, he calleih together his friends 
 and neighbor Sy faying unto them. Rejoice 
 with me: for I have found my floe ep which 
 was loft. I fay unto you, that likewife joy 
 fkall be in heaven over one fmner that re^ 
 pentethy more than over ni?iety and nine jiifl 
 perfons who need no repenta?2ce. Either 
 what woman having ten pieces of fiver, if 
 jhe lofe one piece, doth not light a candle, 
 and fweep the houfe, and feek diligently 
 7 till 
 
204 Of the careful Shepherd. 
 
 till fie find it ? And when foe hath found 
 it J Jhe calleth her friends and neighbors 
 together^ flyings Rejoice with me^ for I 
 found the piece which I had lofl. Like- 
 wife I fay unto yoUy there is joy in the 
 prefence of the angels of GO D over one 
 fnner that repenteth^ 
 
 WE have confidered, in the preceed- 
 ing difcourfe, the character and 
 conduft of the />/&^r//J^j ^xiAfcribeSy parti- 
 cularly, the envy and hatred vi^hich they 
 conceived againft our Savior^ and the means 
 which they made ufe of, to deftroy his re- 
 putation and influence. He fo far difap- 
 pointed their expeflations in the appear- 
 ance he made, was fo little difpofed to 
 flatter their pride, or fall in with their 
 prejudices, taught the people fuch fenti- 
 ments, and in a manner fo fuperior to 
 theirs, fo freely reprehended the fuperfti- 
 tions they taught, cenfured the impofitions 
 they praclifed, and expofed their fraud and 
 hypocrify 3 that their envy of his fame and 
 
 merit. 
 
Of the careful Shepherd. 205 
 
 merit, their averfion to his doftrine and 
 chara6ler, their refentment of his proce- 
 dure, and their malice againft his perfon, 
 were wrought to fuch a height, that they 
 were determined to feize the firft oppor- 
 tunity of putting him to death : And at 
 lad, in full council, came to a refoluticn, 
 expreffed by the high priefl, That it was 
 expedient that one man Jhould ' die for the 
 people^ and not the whole nation perifon The 
 true meaning of which was, that it was 
 requifite to their purpofe, to take away his 
 life, whether it could be done legally, or 
 not. 
 
 But at firft they were contented with 
 endeavoring to blaft his reputation, and to 
 perfuade themfelves and others, by various 
 pretences, that he had neither the wifdom 
 nor the fanclity requifite to the character 
 of the Mefjiah. When they obferved him, 
 therefore, to be eafy of accefs to all forts of 
 perfons, ^Amittmg publicans and fijiners into 
 his prefence, fitting down to meat, holding 
 
 converfation 
 
2g6 Of the careful ShepherL 
 
 converfatlon with them, and delivering in- 
 ftrufliions to them; they haftily concluded^ 
 that he afted inconfiftently with the virtue 
 and holinefs of a prophet^ efpecially of the 
 Mejjiah y and took advantage of it, to in- 
 fult and defame him* 
 
 We have already confidered two dif- 
 ferent anfwers, which our Savior gave to 
 this charge, which his enemies made ufe 
 of to his great difhonor, and full difproof 
 (as they would reprefent it) of all the evi- 
 dence he gave of his charafter and autho- 
 rity. — We fliall now proceed to the para- 
 bles in this chapter, which were all fpoke 
 in anfwer to the fame charge. But it may 
 be proper firft to recall to mind, what fort 
 of perfons our Saviors audience confifted 
 of, and take into our view their different 
 charaders, fentiments, and difpofitions, 
 connefted with the circumftances of the 
 occafion. This is the only method by 
 which we can attain to a clear underftand- 
 ing of our Lord's difcourfes. Without 
 
 this. 
 
0/ the careful Shepherd. %oy 
 
 this, men may comment upon his words; 
 and twift them to a variety of meanings, 
 till they expound away the true fenfe and 
 fpjrit, inftead of becoming able, either to 
 explain them to others, or to underftand 
 them for themfelves. For our Savior al- 
 ways fpeaks to the inmoft thoughts of his 
 audience, and with a view to the ftate; 
 charafter, and difpofitions of all around 
 him. It is therefore by entering as far as 
 poffible into the fame view, that we fhall 
 perceive the wifdom, propriety, and utility 
 of his difcourfes, underftand the principal 
 defign in each of them, and learn to apply 
 them properly to our own lituation and 
 conduft in life. 
 
 The audience prefent when thele para- 
 bles were fpoke confifted of three very dif*^ 
 Jerent parties. 
 
 (i.) The fcribes and pharifees who had 
 cenfured him, and thereby given the oc- 
 cafion of thefe parables. 
 
 (2.) Thb 
 
20 S Of the careful Shepherd* 
 
 (2.) The puili cans and fnnersy who re- 
 forted to him in a great number on pur- 
 pofe to hear him. 
 
 (3.) His own difcipks. 
 
 His intentions, therefore, were. 
 
 To confute the obJe6lions, and expofe 
 the ill temper of the firft party * 
 
 To encourage the fecond in their good 
 dilpofitions- ■ 
 
 And to confirm the laft in their refpecl 
 and obedience. 
 
 The excellence of thefe parabolic dif-^ 
 courfes will appear in the cleared light, if 
 we conftantly keep in mind thefe fever al 
 intentions. 
 
 In this parable he directed his fpeech to 
 the firft party : And his reprefentation was 
 proper to convey to their minds the mofl 
 convincing argument in vindication of 
 himfelf, and confutation of their cavils and 
 objeftions, if they were open to conviftion, 
 and v;ouId affent to reafon. For he points 
 
 out 
 
Of the careful Shepherd, 209 
 
 out to them in a clear and defined view, 
 the propriety, humanity, and moral ex- 
 cellence of his own conduft. 
 
 (i.) The propriety of it, as exaftly a- 
 greeable to thofe ideas of prudence and 
 fitnefs, v^^hich are common to mankind. 
 For he a£led in his fpiritual capacity, aa 
 all men would be naturally difpofed to a6t, 
 in all fimilar concerns of a temporal na- 
 ture. Every perfon in the world, who hath 
 any pofieffions, which he puts a value up- 
 on, and thinks himfelf obliged to preferve, 
 if he fhould happen to lofe but a fmall part, 
 his attention and diligence are immediately 
 applyed to the recovery of that which he 
 hath loft. This naturally becomes the firft 
 objeft of his concern : and his attention is 
 much greater, for the time being, to that 
 part which is loft, than to all that remains j 
 and if he fucceeds in his attempts to regain 
 it, the recovery gives him more pleafure 
 and joy, for the prefent, than the fecurity 
 of all his other pofleffions. This is per- 
 
 VoL. III. P fedly 
 
2 1 o Of the careful Shepherd, 
 
 feftly natural, and according to the fenfe 
 and experience of all perfons in their civil 
 and worldly aifairs. So our Savior, in the 
 affairs of religion, confidering himfelf as 
 related to the Jewijh nation, having a fpi- 
 ritual property in it, and a concern for its 
 reformation and welfare, applyed himfelf 
 to bring the publicans and fimiers to re- 
 pentance ; and in this a6led in proper cha- 
 ra6i:er, and fulfilled a part of his office. 
 He was the great fhepherd of Ifael, and 
 fought to recover, in the firft place, the loft 
 Jheep of the houfe of Ifrael It became him, 
 as inftru6lor, reformer, and Savior, to 
 extend his generous care to them. Had 
 he a6led otherwife, and like the haughty 
 pharifeCy treated them with difregard and 
 contempt, and excluded them from his 
 prefence, when they drew near to him on 
 purpofe to hear him; this would have been 
 a conduft as improper and unnatural, as 
 if the fliepherd had fuffered part of his 
 flock to go aftray and be loft, without 
 ufmg any endeavors to recover it ; or the 
 
 woman 
 
Cf the careful Shepherd. 2 1 i 
 
 w6man had neglefted all fearch, In order 
 to find the piece which fhe had loft. 
 
 We may dbferve here, that to heighten 
 the figure, and add force to the argument, 
 mr Lord fuppofes the fhepherd to have loft 
 but one ftieep out of an hundred, and the 
 Woman but one piece out of ten : yet on 
 this fuppofition, it was ufual and natural, 
 that they flioiild immediately think of re- 
 covering what they had loft, and ufe all 
 proper means in order to that end. Now 
 they who were denominated among the 
 yews^ publicans and JinnerSy were a nume- 
 rous part of the nation ; and many of them 
 were at this time in our Lord's prefence : 
 There was therefore a more evident pro- 
 priety and ufefulnefs in his endeavoring 
 to reclaim fo many. But though his in- 
 ftruftions had no greater efFe6l than to 
 reclaim one among them all ; yet the re- 
 covery of that one^ fhould in reafon, and 
 according to men's natural temper and wsty 
 of tijinking in all other affairs, be confi- 
 P 2 dered 
 
212 Of the careful Bhpherd'. 
 
 dered as a valuable acquifition, and a pr<> 
 per occafion of joy. 
 
 (2.) He points out, not only the natural 
 propriety of his conduft, but the moral 
 fitnefs and goodnefs of it, as proceeding 
 from a temper of humanity and benevo- 
 lence, and a mind intent upon promoting 
 the higheft v^dfare of mankind, and con- 
 fequen'cly rejoicing in every ihftance of fuc- 
 cefs in fo excelleht a defign. Had the 
 fcribes and phartfees been pofleffed of the 
 true fpirit of religion, the fpirit of candor 
 and benevolence, or a defire of the rc^ 
 formation and happinefs of their fellow 
 creatures ; they would have been pleafed 
 with every inftance of his fuccefs, and ready 
 to rejoice with him, like the fnepherd's 
 friends and neighbors, on account of his 
 reclaiming thofe fmners. Had but a tenth 
 part of the JewifJo nation (according to the 
 fecond reprefentation) or but the hundredth 
 part (agreeably to the firft) confifted of 
 
 profligate 
 
Of the careful Shepherd. 2 t 5 
 
 profligate and reprobate perfons, and had 
 all the reft been truly juft and good men • 
 yet the Savior of the world would have 
 thought it worthy of his attention, be- 
 coming his characler, and agreeable to the 
 higheft wifdom and humanity, to receive 
 them with kindnefs, when they offered 
 themfelves to him ; and indcad of exclud- 
 ing them from his inftrudions, to give 
 them the ilrongeft encouragement to re- 
 pentance. By turning this condu6l into 
 an occafion of reproach and infult, his ad- 
 verfaries difcovered fuch a fpirit, as he 
 thought fit to expofe to their own view : 
 which he does, by reprefenting, with pecu- 
 liar fimplicity and force, the natural, the 
 proper, the humane, the celeftial difpofitioii 
 upon the fame occafion — the cckjiial dif- 
 pofition: — For he afferts, that there is joy 
 in heaveuy or amongft the mtgeh, over one 
 firmer that repenteth-, — one of thofe defpifed 
 publicans and fmners, more than over ninety 
 and nine jiiji perfons (fuch as the other party 
 aifumed to be) who 7ieed no repentance.--^ 
 
 P 3 This 
 
214 Of the careful Shepherd. 
 
 This addition to the parable greatly en- 
 hances the fpirit and force of the argu- 
 ment. As it is natural in men, how large 
 foever their prefent pofleflions may be, and 
 though they have loft but a fmall part in 
 proportion to the whole, yet, to conceive 
 a more immediate and fenfible joy at the 
 recovery of that fmall part, than in the 
 pofleffion of all the reft ; — fo our Sayior 
 afcribes the like quality to the nature of 
 thofe fuperior Beings, who are ftyled the 
 angels of God : who notwithftanding the 
 yaft extent of their refpeclive provinces, 
 and the inexhauftible fund of happinefs 
 they are always poflefled of, yet are capa- 
 ble of receiving a particular and additional 
 joy at every event which is agreeable to 
 their fublime views and benevolent defires. 
 And fuch is their benevolence, fo far do 
 they confider themfelves as interefted in 
 the welfare of mankind, tho' an inferiox 
 fpecies of creatures, that the virtue of good 
 men is a continual objeft of their fatif- 
 faftion 5 and at the fame time, and for 
 
 the 
 
Of the careful Shepherd, 215 
 
 the fame reafon, the converfion of a fin- 
 ner a particular occafion of joy to them. 
 This beautiful image of celeftial goodnefs 
 and benevolence, even towards the lovv^eift 
 individual of the human fpecies, was an 
 admirable contrail to the deformity and 
 malignity of temper in the fcribes and pha- 
 rifees. The angels were difpofed to rejoice 
 with him at his fuccefs in converting the 
 publicans and fmners: but this was fo far 
 from being an occafion of joy to thefe men^ 
 that it excited their fpleen and indignation. 
 I'here is joy in heaven over one finner that 
 repenteth : but they had rather the whole 
 generation of publicans and finners (hould 
 remain unconverted, than that his influence 
 and authority fliould fprtad among the 
 people. — He adds, more than over ninety and 
 nine jujl perfons who need no repentance : — 
 But they looked upon themfelves as being 
 fo righteous and religious, as to merit all 
 our Savior's attention and rcfpeft; and 
 that he ought to have paid no regard to 
 perfons fo much inferior to them. 
 
 P 4 Now 
 
2i6 Of the careful Shepherd. 
 
 Now to make an appiication of the fore- 
 going parable, to the feveral parties of our 
 Savior's audience. — Firft, to the pharifees 
 and fcribes : the fiiiii of the argument con- 
 tained in thefe reprefentations, and de- 
 figned for their convidtion, is briefly to this 
 effect : — that if a Jheep^ or a piece of coiuy 
 be thought of value fufficient to employ 
 men's care and dlhgence to recover them 
 when loft ; how much more a humaiz crea- 
 ture? — For how much is a man, as he 
 argues in another place, better than, a 
 Jkeep? — The meaneft of the human fpecies 
 is certainly of more intrinfic value, than 
 any part of that worldly property which 
 men are fo follicitous to preferve. This 
 is agreeable to the fenfe and judgment of 
 fuperior Beings : they do not eftunate the 
 worth of things according to the proud and 
 felfifh conceits of men : they fee no fuch 
 difference, as men are apt to fancy, between 
 the prince and the peafant, the pharifee and 
 the publican: and fo remote are they from 
 that pride and infolence of temper which 
 
 tempted 
 
Of the careful Shepherd. 2iy 
 
 tempted the pliarifees and fcribes to look 
 upon their fellow-creatures with fo much 
 difdain, that there Is joy amongft them 
 over one finner that repenteth. — Now let 
 us only imagine to ourfelves thefupercilious 
 and morofe countenance of the afore faid 
 party, upon their feeing the publicans and 
 fmners drawing near to our Savior to hear 
 him, and his gracious and obliging recep- 
 tion of them ; and obferve at the fame 
 time, how he reprefents that fight which 
 gave fo much offence to the pharifees, as a 
 pleafing fpeftacle to the a72gelsy and the 
 repentance of one of thofe fmners as an 
 occafion of joy in heaven-, — -and we fliall 
 the more clearly perceive, how clofe and 
 pertinent his apology is, and how piercing 
 his words would be to them. 
 
 The fecond, and probably more nume- 
 rous party of his audience, were the pub- 
 licans and finners : and he appears to be 
 pleading their caufe, in feme meafure, as 
 well as his own, againft tht arrogant cen- 
 
 fures 
 
2 1 8 Of the careful Shepherd. 
 
 fures of the other party. For, at the fame 
 time that he juftlfies his own condu6l to- 
 wards them, he defends alfo their right to 
 be treated with candor and humanity 3 and, 
 fo far as they difcovered a difpofition to 
 repentance, with complacency and favor. 
 Thus far, his defence of himfelf, as v/ell 
 as his benignity of afpe6l and gracious de- 
 portment, had a tendency to ingratiate him 
 in their efteem. But this was the leaft part 
 of his defign : mere popularity was never 
 the objeft of his view : he was not difpofed 
 to indulge the prejudices, or flatter the 
 paffions, either of the fcribes and pharifees, 
 or of the publicans and finners; and had 
 a far nobler aim, than to gain the poor 
 applaufe of this part of his audience. He 
 meant to convert them, not to his own 
 ufe, but to their own welfare and falva- 
 tion. To this end, by the fheep which 
 was gone aftray, and the piece of filver 
 which was left, he intimates to them their 
 unhappy and dangerous condition. By the 
 care and diligence which were employed to 
 
 recover 
 
Of the careful Shepherd, 219 
 
 ixcover the things which were loft, he in- 
 finuates to them his own concern for them, 
 his cordial defire of their falvation, and his 
 readinefs to ufe his endeavors to that end. 
 By the joy of the proprietors, when they 
 had regained what they had loft, he fig- 
 nifies the pleafure and fatisfaftion it would 
 give him, to find his endeavors effeftual. 
 And in order to add weight and dignity of 
 feniiment to the fimplicity of the narration, 
 he adds, that as men rejoice upon the re- 
 covery of any part of their property, fo the 
 repentance of any one of them would not 
 only be a pleafure to himfelf, but an oc- 
 cafion of joy amongft thofe benevolent fpi- 
 rits above, who are mindful of and friendly 
 to the human fpecies. 
 
 Now if we can enter thorowly into the 
 charafter and fituation of thefe publicans 
 and finners; we may be capable of feeling 
 in fome meafure the imprefficns which this 
 reprefentation would probably make upon 
 them. They had evidently an efteem of 
 
 our 
 
520 Of the careful Shepherd. 
 
 our Savior, as a prophet of God, or an 
 extraordinary teacher arifen in Ifrael -, which 
 was the motive of their affembling to hear 
 him. They were at the fame time awed 
 by the prefence of thepharifees and feribes, 
 and fenfible of the difdain with which they 
 were looked upon by them, who were per- 
 fons refpeflable for their rehgion and learn- 
 ing, and many of them for their rank and 
 authority : they were alfo confcious of their 
 own loofe and profligate lives. Now they 
 would plainly underftand by our Lord's 
 difcourfe, that though he confidered them 
 as objects of humanity and kindnefs, and 
 as fuch defended their caufe, as well as his 
 owm conduct, in fo admirable a manner, 
 againfr the infolence of the pharifees and 
 feribes: yet it was only by repentance or a 
 change of life, that they could deferve or 
 obtain his efteem. That being imrnerfed 
 in follies and vices, they not only flood ex- 
 pofed to difgrace, but were in danger of 
 being lofl for ever. But if they truly re- 
 pented and became virtuous and good men, 
 
 though 
 
Of the careful Shepherd. t2X 
 
 though they might ftill be regarded v.'ith 
 contempt and averfion by the haughty pha* 
 rifees and fcribes; yet not only himfelf, but 
 the angels of heaven would rejoice over 
 them, and regard them with a particular 
 pleafure and approbation. The refpect 
 and candor, then, with which he treated 
 them, and his defence of them againft the 
 pharifees, muft be highly pleafmg to them, 
 and the whole reprefentation operate power- 
 fully upon their ingenuity. They would 
 be led to refleft upon their pafl: vices with 
 a mixture of fear and fhame ; and at the 
 fame time to conceive the greateft pleafure 
 in their own purpofes of amendment- 
 
 Thus his difcourfe was equally adapted, 
 to convince the pharifees and fcribes of the 
 rectitude of his own conduft, and to en- 
 courage the publicans and Jinners in theif 
 difpofition to repentance. 
 
 As to his own difciplesy who formed tte 
 third party of his audience; we fliall ob- 
 
 ferve 
 
122 Of the careful Shepherds 
 
 ferve in another place, how they wouI3 
 probably be afFefted, both by the foregoing 
 and following parables. 
 
 To add fome general reflexions. — Bene-^ 
 volence or humanity is the proper temper 
 of mind and virtue of conduit to be exer- 
 cifed by fuperiors towards their inferiors • 
 whether that fuperiority confifts in wealthy 
 power, knowledge, or goodnefs. They who 
 moft abound in wealth fliould, inftead of 
 defpifing, moft of all commiferate, and 
 ftudy tD relieve, the wants of the poor. 
 They who are moft powerful, inftead of 
 oppreffing, fliould think themfelves pecu^- 
 liarly obliged to prote6t, the w^eak and 
 defencelefs. The moft wife and knowing 
 {hould be moft willing to give information 
 and advice to the ignorant. And the moft 
 eminent in virtue and goodnefs, inftead of 
 being moft forward to cenfure and con- 
 demn, fliould have, nay always have, the 
 greateft charity and candor for the vitious, 
 and the moft fincere defire of their amend- 
 ment 
 
Of the careful Shepherd, 223 
 
 meat and welfare. On the otli^r hand> 
 modefty, deference, a fenfibility of their 
 own wants or weaknefs, ignorance or vices, 
 are as requifite qualities in inferiors, as be- 
 nevolence and humanity in fuperiors. For 
 if they fhow the contrary difpofition ; if 
 they vainly and infolently affume a ftate 
 and charafter which does not belong to 
 them ; they both forfeit the favor of their 
 fuperiors, and render themfelves incapable 
 of receiving any real benefit from them. 
 This is not more evidently true, or more 
 frequently occurs, in external and worldly 
 affairs, than in thofe of a moral and fpi- 
 rltual nature. The ignorant, if they are 
 not fenfible of their own ignorance, nor 
 willing to be informed ; if they are {o con- 
 ceited, as to think that they already under- 
 lland every thing ; not only bring upon 
 themfelves deferved fcorn and contempt, 
 but are incapable of ever becoming wife. 
 For, feeft thou a man^ faith a truly wife 
 author, that is wfe in his own conceit ? there 
 is more hope of a fool than of him. So in re- 
 gard 
 
2^24 Of the careful Shepherd* 
 
 gard to the difhoneft and immoral part of 
 mankind 5 if they have no fenfe of their 
 folly and guilt, no difpofition towards re- 
 pentance, but are obftinate in wickednefs, 
 and averfe to moral fentiments and religious 
 inftruftion; all endeavors to reclaim them 
 are loft, or worfe than loft. For to beftow 
 inftruftion upon thofe who are thus con- 
 ceited in ignorance, or hardened in wick- 
 ednefs is giving that which is holy to dogs^ and 
 cafling pearls before fwiney who will trample 
 them under foot^ and turn again and rent you*, 
 Our Savior himfelf, when he had occafion 
 to fpeak before fuch perfons, treated them 
 with a proper and reaLnegle6l s becaufe he 
 fpake in a manner which he knew they 
 would not underftandi and would not 
 vouchfafe to explain himfelf to them, as he 
 did to his own difciples. The publicans 
 and fmners, who attended upon him at the 
 time of his fpeaking the parables in this 
 chapter, were of a better dif[X)fidon. They 
 drew near to him^ faith the evangellft, to 
 hear him. And from the whole of the 
 
 event. 
 
Of the careful Shepherd, 225 
 
 event, we may reafonably conclude, that 
 they were in fome meafure of the like dif- 
 pofition with the publican, whom he de- 
 fcribes as going up to the temple to pray, 
 at the fame time with a pharifee ; and who 
 flood afar of\ arid would not fo much as lift 
 zip his eyes to heaven^ butfmote upon his breajly 
 faying y God be merciful to me a finner. — ^ 
 If fuch was their difpofition, they were 
 properly qualified for our Savior's inftruc- 
 tion, and no poffible objeffion can remain 
 to the propriety and humanity of his kind 
 reception of them. 
 
 But it is no way requifite to a character 
 of the greateft piety and humanity, that 
 we fliould be forward to give advice, and 
 to obtrude our religious and moral fenti- 
 ments upon all perfons indifcriminately. 
 On the contrary, there is in this, as in all 
 other affairs, a regard due to perfons and 
 circumftances, and a prudence in adapting 
 means to the end ; without which, though 
 our defign fhould be to do good, yet we 
 
 Nqu III. Q^ may 
 
226 Of the careful Shepherd, 
 
 may feem to dlfeover more conceit than 
 wifdom, and more vanity than virtue. 
 
 There are but fev/ perfons in the world, 
 who have a right to aiibme extraordinary 
 appearances of wifdom, piety, and virtue ; 
 and thofe ftv^ are the leaii forward. The 
 fcribes and pharifces aiiumed them in the 
 higheft degree. Our Lord, on the other 
 hand, covered his peculiar fanctity with 
 tlie moil famihar behavior, his wifdom 
 with fables and parables, and his power 
 with the guife of poverty. But how vaftly 
 fuperior is that chara6ier which really is, 
 to that which only affects to appear wife, 
 religious, and virtuous 1 The latter hath 
 indeed too often the advantage in the ge- 
 neral opinion of the world : but the former 
 is approved by all thofe fuperior Beings, 
 who take cognizance of human affairs: and 
 even among men, the moi^ impartial and 
 difcerning will diftinguifh the genuine from 
 the counterfeit. 
 
 Let 
 
Of the careful Shepherd, 227 
 
 Let us endeavor to form a right judg- 
 ment of human chara£lers. Let us not 
 be precipitate either in applauding or cen- 
 furing: but at the fame time preferve a 
 due charity and candor for thofe whom 
 we fuppofe to be the worfl: of mankind, 
 and a caution of our being deceived in our 
 opinion of thofe who aflame to be the 
 beft. 
 
 Above all, let us examine ourfelves, and 
 try our own qualities, temper, and con- 
 duft ; whether they moft refemble thofe of 
 the fcribes and pharifees, or of the publi- 
 cans and fmners, or of the trae difciples of 
 our Savior. — We are powerfully perfuaded 
 amd encouraged, as his profelTed difciples, 
 to aim at fome refemblance even of his cha- 
 racter, which was moft eminently good and 
 great. And afl'uredly, the more we imitate 
 his example, according to our feveral ca- 
 pacities and fituations, the more we (liall be 
 approved by him, and the more honor will 
 redound to us in his everlafting kingdom. 
 0^2 D I S- 
 
DISCOURSE III. 
 
 Of the penitent Rake, and his com- 
 paffionate Father. 
 
 ® @©® ® @® •^@® e-® ®®® ®®® ^® ® ® ® 
 
 Oj 
 
( 231 ) 
 
 Luke xv. ii. 
 
 And he faid, A certa'ui man had two fons : 
 
 and the younger of them jaid to his father^ 
 
 Father^ give me the portion of goods that 
 
 falleth to me, A7id he divided unto them 
 
 his living, xind not many days after:, the 
 
 younger fon gathered all together^ and took 
 
 his journey into a far country^ and there 
 
 wafted his fibjlance with riotous living. 
 
 And when he bad fpent all^ there arofe a 
 
 mighty famine in that land-, and he began 
 
 to be in want. And he we?it and joined 
 
 himfclf to a citizen of that country, and he 
 
 fent him into his f elds to feed fwine. And 
 
 he would fain have filled his belly with the 
 
 hufks that the fwine did eat : and no man 
 
 gave unto him. And when he came to him^ 
 
 felf hefaid. How many hired fervants of 
 
 0.4 ^3 
 
232 Of the penitent Rake, 
 
 my father s have bread enough ajid to [pare, 
 and I per if: with hunger ! I will arife, 
 and go to my father, and will fay unto 
 him. Father, 1 have finned againjl heaven, 
 and before thee, and am no more worthy to 
 be called thy fon : make me as one of thy 
 hired fervmts. And he arofe, and came 
 to his father. But when he was yet a great 
 way off, his father faw him, and had com^ 
 pajjion, and ran, ajid fell on his fteck^ and 
 kiffed him. And the fon faid unto him. 
 Father, I have finned againjl heaven, and 
 in thy fight, ajid am no more worthy to be 
 called thy fon 4 — But the father faid td his 
 fervants, Brijig forth the beft robe, and put 
 it on him, and put a ring oh his hand, and 
 fjoes on his feet : and bring hither the fatted 
 calf, and kill it ; and let us eat and be 
 merry : for this my fon was dead, and is 
 alive again-, he was loft, and is found. And 
 they began to be merry. Now his elder fo?i 
 was in the field : afid as he came and drew 
 nigh to the houfe, he heard mufic and danc* 
 ing. And he called one of the fervants, and 
 
and his compajfionate Father, 233 
 
 ajked what thefe things meant. And be 
 faid unto him^ T!hy brother is come \ end thy 
 father hath killed the fatted calf becauje 
 he hath received him fafe and found* And 
 be was angry ^ a?2d would not go in : ihere^ 
 fore came his father out^ and entreated him» 
 And he anfwering^ faid to his father^ Lg^ 
 thefe many years do I ferve thee^ neither 
 tranfgrejfed I any time thy commandment ^ 
 and yet thou never gaveft me a kidy that I 
 might make merry with my Jriends. But 
 asfoon as this thy fon was come, which hatb 
 devoured thy living with harlot s^ thou bajl 
 killed for him the fatted calf And he faid 
 unto him^ Sony thou art ever with me^ and 
 all that I have is thine. It was meet that 
 we fiould make merry ^ a?id he glad : for 
 this thy brother was dead^ and is alive 
 again 3 and was lofty and is found. 
 
 IN purfuance of the intentions men- 
 tioned in the beginning of the laft 
 difcourfe, our Savior here proceeds to vin- 
 dicate his own conduft, to confute the 
 
 cenfures 
 
^34 Of the penitent Rake^ 
 
 Cenfures of tht fcribes and pharifees, to ex- 
 pofe their ill temper, to encourage the pub^ 
 licam and finners in their good difpofitions, 
 and to confirm his own difciples in their 
 refpeft and obedience, by the following 
 pathetic and fpirited narration: — In which, 
 the repenting prodigal is the charafter de- 
 figned for the publicans and finners — the 
 father^ who receives his penitent [on v/ith 
 all the marks of affeflion and joy, repre- 
 fents our Savior himfelf — and the elder fon^ 
 who murmured at the joyful reception his 
 brother met with, perfonates thejuji men who 
 need no repentance ; fuch as the murmuring 
 pharifees and fcribes pretended to be, tho* 
 falfcly. — We fliall firft give the narration 
 itfelf ; and then make an application of it 
 to the feveral parties of our Savior s au- 
 dience. 
 
 The parable or fable, 
 
 A certain gentleman poffefTed of a plen- 
 tiful eflate had two fons, both arrived to 
 the age of manhood. The younger foUi- 
 
 cited 
 
4ind hh Cfmtpqffionafe Father. 23 j 
 
 Cited his father to endow him with a for- 
 tune. The mdulgent father confenteda 
 and dhided to him the portion of goods which 
 fell to his fhare. The youth being now 
 mafter of his own time and fortune, con- 
 fiders what fcheme of life to purfue : and 
 foon determines to take that which ap- 
 peared to his imagination the happieft. 
 He refolved to make it his bufinefs to fol- 
 low his pieafure, and to enjoy life at any 
 expence. With this defign, he collected 
 his fubftance together^ and removed to a 
 diftant part of the country; that being out 
 of his father's fight or notice, and exempt 
 from all troublefome remonftrances, he 
 might the more freely indulge to his owa 
 inclinations. Fie flattered himfelf with the 
 ample fund he was pcffelTed of, and with an 
 imagination that he could never exhauft it. 
 Without examining, therefore, how long it 
 would fupporc him in that way of life, he 
 very confiftently determined to give himfelf 
 no concern about it; fuch kind of care 
 being very difagreeable to a man of plea- 
 
 fure. 
 t 
 
236 . Of the penitent Rake^ 
 
 fure. He plunges headlong into thofe ex- 
 penfive vices, which have been too fafliion- 
 able amongfl: men of fortune in every age. 
 But his treafure diminifhed apace : and be- 
 fore he was fufficiently aware, or would 
 fubmit to the odious talk of examining 
 into the ftate of his affairs, all was dilTipa- 
 ted. An unforefeen event, in the midft of 
 his difTolutenefs and extravagance, increaf- 
 ed the confumption of his fortune, andt 
 accelerated his ruin. A mighty famine arofe 
 in that country : the effect of which was 
 only reducing him the fooner to a total 
 indigence. For he was fo far from re- 
 trenching in proportion to the public fear- 
 city, that he would not fufFer his mind to 
 be difturbed with any apprehenfions of 
 want, till downright neceflity compelled 
 him. When he had fpent all, he found 
 himfelf in a defperate fituation, and knew 
 not whither to betake himfelf for means 
 of fubfiftence. His new friends, the com- 
 panions of his riots and debaucheries, would 
 contribute nothing to his fupport. If he 
 
 had 
 
md his compaffiG?iate Father. 237 
 
 had applied to them, it would have been to 
 no purpofe. Two other methods naturally 
 prefented themfelves to his mind: either 
 to return irnmediately to his father's houfe, 
 and apply to him for relief ^ or to feek out 
 for fome employment. He preferred the 
 latter: having quitted his father's houfe 
 with gaiety and parade, he could not yet 
 bear the thoughts of returning thither in 
 the condition of a beggar, deftitute of food 
 and raiment. Miferable as his condition 
 was, it had not reduced his mind in pro- 
 portion to his circumftances. In this ex- 
 tremity, he refolved to offer his fervice, at 
 any rate, and in the Ipweft employment, 
 to a wealthy inhabitant of that country, 
 who kept upon his lands a numerous herd 
 of fwine. He fucceeded fo far as to have 
 his fervicc accepted ^ but was fent imme- 
 diately into the fields with other fervant? 
 to tend the herd. Here the wretch beheld 
 with envy the hogs devouring the hufks 
 which were before them : famine had (o 
 ffFe6lually fubdued his former nicety of 
 
 palate. 
 
538 Of the penitent RakCy 
 
 palate, as to create an appetite for the 
 fame food : yet no one oifered him a mor- 
 fcl of any kind. The diPcreis now became 
 fo opprefTive and pungent, that it awoke 
 liim as it v/ere out of a dream : the next 
 moment he came to bimfelf : his pleafures 
 were vaniflied, his pride humbled, and the 
 fumes of intoxication, which Winded his 
 vmderftanding, were diffipated. Sober rea- 
 fon and confideration took place in his 
 mind. He felt not only the keen fenfe of 
 hunger, and confcious fhame of his dif- 
 graceful fervkude, but the agony of his 
 own heart reproaching him for the folly 
 of his pp.il conduft. Recolle6ling then 
 that the lowefc fervant in his father's houfe 
 was in a much happier condition than him- 
 felf J and remembering the kindnefs with 
 which he had alwavs been treated, he 
 wifely refolved to rely wholly on his father's 
 humanity and affeclion ^ and argued thus 
 with himfelf. — " Am I, who lately lived 
 *' in fo mi:ch affluence, now reduced to a 
 " condiiion lower than the loweft of my 
 
 " father's 
 
a7id his compajjionate Father. 239 
 
 «' father^s fervants, and ready to perifli for 
 «' want ? But where can I lay the blamq, 
 " except on my own folly and extrava- 
 " gance ? Do I not deferve to fiifFer? After 
 *'Jiaving confumed my whole fortune, 
 " what right have I to expect fupport from 
 " a father's liberality ? Have I not juftly 
 " forfeited all the privileges of rny biith 
 *' and family? I cannot expeft to be re- 
 " ceived in the quality of a fon : 1 cannot 
 ** have the confidence to defire it. If I can 
 " be admitted into his houfe in the capa- 
 " city of a menial fervant, and earn my 
 " bread by labor, it's all the favor I ought 
 " to expeft, and all I will requeil. I will 
 " immediately return to my father, and 
 " acknov/ledge to him in the falleft terms^ 
 " how much I have abufed, how entirely I 
 " have forfeited, the bounty of heaven and 
 •' the kindnefs of a father \ and make it 
 *' my earneft requeft to be admitted into 
 " his houfe as an hired fervant.'* With 
 thefe refolutions he fet forward towards 
 his father's houfe. 
 
 The 
 
240 Of the penitent Rake, ' 
 
 The father might not want information 
 of his fon's conduft or condition, during the 
 time of his abfence. ' But having made him 
 independent, he had left him wholly to his 
 own difpofal ; and hearing of his extrava- 
 gances, his mind would forebode nothing 
 but the moft difgraceful and miferable con- 
 dufion. He looked upon him as in the 
 worft of dangers, born down by the tor- 
 rent of his luft towards the gulph of de- 
 ftru6lion, nay, as already dead and loft for 
 ever. During the courfe of his voluptu- 
 oufnefs he kept a painful filence : and when 
 he heard afterward of the indigence and 
 mifery he was reduced to in confequence of 
 it, fuppreffed the tendernefs of his difpo^ 
 fition, and refolved to take no ftep towards 
 bis relief, but at all events to wait for his 
 return, before he would fhew him any 
 favor. But as foon as he was apprifed, 
 that his mifery had brought him to the ufe 
 of his reafon and a fenfe of his folly, and 
 that he was upon his return, with an in- 
 tent to make confeffion, and implore re- 
 lief ^ 
 
a?2d his ccmpajfionate Father, 241 
 
 lief; then, with the confent @f his judg- 
 ment, he gave a loofe to his afTedlion ; and 
 when his fon was yet at a confiderable di- 
 ftance, faw him^ and had cDmfajjion ; and, 
 notwithftanding the meannefs of his pre- 
 fent appearance, and the unworthinefs of 
 his pad condudl, haftened to embrace him. 
 He did not doubt of the fincerity of his re- 
 pentancCi becaufe he knew him to be of 
 an ingenuous temper, and believed that 
 nothing but an ungovernable thirft of plea- 
 fure had prevailed over his judgment and 
 better difpofitions, and tranfported him. to 
 fach a defperate extravagance ; and there- 
 fore received him with this mark of pa- 
 ternal afFedion, even before he had uttered 
 a word. The youth finding himfelf re- 
 ceived with fuch a cordial tendernefs and 
 generofity, infliead of the refentments and 
 reproaches he was confcious of deferving, 
 began with great earneftnefs to repeat the 
 acknowledgments v/hich he intended to 
 iliake, declared himfelf unworthy of the 
 7itiine of a fon to fuch a father 5 and was 
 Vol. III^ R going 
 
242 Of the penitent Rakcy 
 
 going to urge his requeft, to be admitted 
 on the terms of a hired fervant^ when the 
 father's afFeftion interpofed : he conceived 
 the purport of what he was going to fay^ 
 and generoufly interrupts him, by giving 
 orders to the fervants to entertain him im- 
 mediately in the moft liberal and elegant 
 manner ; adding with a tranfport of joy, 
 tor this myfon was deady but is alive again 5 
 and was loji^ but is found. 
 
 The elder brother w^as afFefted In a very 
 different manner. Returning from the 
 fields where he had been employed about 
 the paternal eftate, when he came near to 
 the houfe, ignorant of what had paffed, 
 and perceived fuch unufual marks of joy as 
 mufic and dancing, he was furprized : and 
 calling out one of the fervants he inquired 
 of him what they meant ? and was in- 
 formed by him, the occafion was, the fafe 
 arrival of his brother. Hearing this im- 
 perfe£l account, he was feized with a fpirit 
 of envy and jealoufy — he looked upon it 
 
 as 
 
and his companionate Father. 243 
 as a flagrant inftance of partiality in his 
 father to his younger fon, who had afted 
 fo unworthily-— confidered himfelf as neg- 
 leded and affronted, and was fired with 
 refentment and difdain — accordingly, he 
 refufed to go in and fee his brother. 
 Information of this being brought to the 
 father, he was immediately apprehenfive, 
 that the tranfaftion might appear, through 
 miftake, in a difagreeable light to his elder 
 fon ; and therefore came out and entreated 
 him. In confequence of which, the fon 
 laid open the fuppofed grievance, and ex- 
 prefTed his difcontent and indignation in 
 the following manner : '' Have I not juft 
 *' caufe of refentment ? Have I not ferved 
 «« you thefe many years, like a faithful and 
 " diligent fteward of your eftate ? and 
 «« always been obfervant of your com- 
 «' mands ? And is this the favor and reward 
 " I meet whh for my conftant duty ? When 
 " was I permitted to entertain my friends 
 " with fuch marks of liberality and fplen- 
 « dor ? But as foon as this fon of yours 
 R 2 " vvas 
 
^44 ^J ^'^^ penitent Rake, 
 
 " was come, who has confumcd all the 
 '' fortune you fo lately gave him, and 
 ** whole infamiOus conduct has been the 
 '^ difgrace of the family ; he is entertained 
 *' with a joy and pleafure equal to his ex- 
 '' travagance. All favor, affection, and 
 *' ]il)era]ity are referved for him." 
 
 The father heard his complaints with 
 tlic greated calmnefs and attention : and 
 apprehending that there was fomething 
 n)ore in his mind than he had expreffed, 
 and that his jealoufy was fo flrong as to 
 lead him to fufpccl, that the fortune which 
 }>i^''brother had expended was to be fup- 
 l-vlyed out of the paternal eftate, — affured 
 liim >' that ail his fufpicions were ground- 
 *' lefs— that he well remembered his duti- 
 " ful behavior — that he would always 
 " give him the preference in his efteem, 
 ** and never difappoint his juft expefta- 
 '' tions — that the rejoicing which he made 
 «* at that time, v/as not owing to any par- 
 ••' tial affection, but to an extraordinary 
 
 '' and 
 
mid his compqijionafe Father, 245 
 
 *' and mofl: happy occafion, ''oiz, the re- 
 *^ covery of a fon, whom he had before 
 " defpaired cf as loft irrecoverably :" — 
 and intimated, '' how unnatural ir was, 
 " that the fame event, which was the jufl: 
 ** caufe of fo much joy to a 'father, fhould 
 *^ give fo much difcontent to a brother." 
 Son^ faid he, you are ever with me^ and all 
 that I have is yours, But^ it is meet that ive 
 Ji:ould rejoice (you as well as myfelf) on 
 this happy occafion : for this your brother 
 was deady and' is alive again , was loji^ and 
 is found. 
 
 Now to make'an application of the foj'e- 
 going parable to our Savior's audience- 
 Here v/as a great caufe depending betvvecn 
 'tvvo confiderable parties, iht fcribes and 
 fharifeesy mid i\\Q publicans and Jinners ; and 
 his difciples, who formed a third party, 
 fate as judges of the whole procedure. He 
 immediately compofes and relates to them 
 this fable, without any apparent premedi- 
 tation. V/hat effeft it had upon the au- 
 R 3 dience 
 
246 Of the penitent Rake, 
 
 dience we are not exprefsly informed. But 
 it is eafy to perceive, how pertinent it was 
 to the occafion; and natural to infer from 
 it, the benignity of our Savior's difpofition, 
 the ferenity of his temper, his prefence of 
 mind, exaftnefs of judgment, and facility 
 of invention. What ftronger inftance could 
 he give of his own invincible goodnefs of 
 tem.per and divine genius, than to compofe 
 a narration fo fujl of natural, pleafing, and 
 pathetic images, in contraft to the ill tem- 
 per, and in anfwer to the provoking lan- 
 guage of an opponent party? 
 
 The two aforementioned parties were 
 hrother-fews to each other, like the two 
 fofis in the parable, and as widely different 
 in their temper and character. All perfons 
 addicted to fenfual vices were branded 
 among the Jews with the appellation of 
 finners. The publicans alfo, by their very 
 office of levying the taxes in the fervice of 
 the Roman government, were very odious 
 among their countrymen* Though that 
 
 office 
 
and his compajjionaie Father, 247 
 office was not unlawful In itfelf, or incon^ 
 fiftent with a charadler of integrity and 
 virtue ; yet the religious cafuifts amongd' 
 the Jews. determined otherwife. It was a 
 controverted point amongft them, whether 
 it was lawful to pay tribute to Cafar, This 
 queftlon they put to our Savior, hoping 
 to reduce him to a dilemma, and gain aa 
 advantage againft him. As they difputed, 
 then, the lawfulnefs of faying tribute \ fo 
 we may be certain, they all agreed in pro-, 
 nouncing it unlawful to colledl it. Thofe 
 Jews, therefore, who accepted that office, 
 immediately loft all reputation, and be- 
 came fo infamous, that the name of a 
 publican was thought to imply the worffc 
 qualities that can difgrace human nature. 
 It may be juftly fuppofed then, that the 
 publicans were in genercil men of difTolute 
 morals : for it is not probable, that a Jew 
 of any rank, fortune, or charadler would 
 make intereft for fuch an office, or accept 
 it, unlefs, like the prodigal fouy he had re- 
 duced himfelf to a neceffity of entering 
 into fuch a difgraceful fervice for a fup- 
 R 4 port: 
 
248 Of the penitent Rake^ 
 
 port : a fervice as bafe, in the opinion of 
 the Jews, as tending a herd of fwine, ani-r 
 mals of which they had the greateft ab- 
 horrence. Yet it is probable, that fome 
 of theie publicans prefent were the younger 
 branches of confiderable faniilies, who had 
 reduced themielves to this nccefiity by their 
 extravagances. And in regard to others 
 of them, their vices might be the confe-- 
 quence, though not the caufe of their en- 
 gaging in that office. For virtue is fome- 
 times praSifed more for the fake of the 
 reputation attending it, than from any 
 other motive : and many perfons, when 
 they have once loft their honor, feem to 
 think their virtue hardly worth preferv- 
 ing 5 ana hence become defperate and 
 abandoned in their conduct. — The vices 
 of the pharifees and fcribes, were chiefly 
 covetoufnefs, pride, and hypociify: thofe 
 of the publicans and fjnners, intemperance, 
 incontinence, and prodigality. But the 
 latter were notwithftanding of a far better 
 difj^ofition than the former, and more ca- 
 pable 
 
md his compajjionate Father. 249 
 
 pable of reformation. They were con^ 
 icious of their own follies and vices, and 
 had fome compunftion of mind for them; 
 at leaft, they did notjujiify themfelves^- and 
 pretend, like the pharifees, to be holy and 
 religious men. They attended upon our 
 Savior at this time on purpofe to hear 
 him, with a high veneration of him, and 
 with marks of humility and repentance. 
 He, like the good father m the parable, 
 received them as penitents, with a fmgular 
 tendernefs and compaffion, entertained 
 them v/ith agreeable marks of affection 
 and kindnefs^ and knowing their fenu- 
 bihty of mind and ingenuity of temper, 
 which rendered them capable of being 
 wrought upon, was willing to give them 
 the ftrongefl poffible encouragement to 
 repentance. To this end he apply ed the 
 moft engaging behavior, pertinent inftruc- 
 tions, and ftriking reprefentations. Witli 
 what furprize would they fee themfehes 
 perfonated in the charafter and condu6l 
 of ih^ prodigal fo?i? they found themfelves 
 
 at 
 
250 Of the penitent Rake^ 
 
 at unawares fitting before our Savior for 
 their pi6lure, which he drew for them in- 
 llantly, and as it were with one ftroke of 
 his pencil. We may fairly prefume, that 
 they had fenfe enough to know their own 
 likenefi', and would clearly underftand, 
 thofe of them efpecially, who had confum- 
 ed their fortunes by their extravagances, 
 whom the difTolute and penitent youth 
 was defigned to reprefent; and therefore 
 would mark the feveral incidents befalling 
 him, and liften to the conclufion of the 
 ftory with the utmoft attention. Nothing 
 can be conceived more admirably adapted 
 to their character and fituation. When 
 we confider the prodigal fon as their re^ 
 prefentathe^ and obferve the deplorable 
 fituation to which he had reduced him-* 
 felf — the unfeigned repentance he difco- 
 vered — his intended requeft to be admitted 
 into his father*s houfe, not as a fon, of 
 which he declared himfelf unworthy, but 
 as a hired fervant — and on the other hand, 
 the readinefs of the father in going out 
 
 to 
 
and his compajjionate Father. 251 
 
 to meet lilm — the compafllon and tender- 
 nefs with which he embraced him — the 
 cordial v/elcome with which he received 
 him, not as a hired fervant, but as a fon — . 
 the joyful entertainment which he made 
 on that occafion — and the anfwer he gives 
 to the angry remonflrance of the elder 
 fon J — the whole defcription is fo beauti- 
 fully exprefllve of the fentiments of in- 
 genuous repentance proper to the publicans 
 and fmners, and of the paternal goodnefs, 
 prudence, and affection of our Savior, cor- 
 refponding to fuch fentiments in them, 
 that it could not fail of making an irrefift- 
 ible impreffion upon the hearts of thh 
 part of his audience. 
 
 But his obliging behavior to the ptib-. 
 licans and finners gave the higheft offence 
 to the other party, the pharifees and 
 fcribes. Like the elder fon ^ they were fired 
 with refentment and difdain : they would 
 not vouchfafe to go in and fit down to 
 ineat with fuch company j whom they 
 
 looked 
 
<»./- 
 
 52 Of the penitent Rake, 
 
 looked upon (though brother- Jews) with 
 the utmoft contempt and averfion. They 
 not only put the worll confl:ru6lion upon 
 our Savior's conduct, but refented it, as a 
 perfonal flight and indignity offered to 
 them, and an inftance of fcandalous par- 
 tiality, in appearing to pay more attention 
 and refpeft to fuch vile perfons than to 
 themfelves : and, in confequence, not only 
 murmured amongft themfelves, but pro- 
 ceeded to infult and reproach him for it. 
 He anfwers them by' the parables contained 
 in this chapter. And we may obferve, 
 that when he had carried on the narration 
 of the father and his two fons, to the point 
 in which it moft exactly correfponded to 
 the difpofition himfelf and the tw^o parties 
 of his audience were in, at the very mo- 
 ment he was fpeaking to them ; he there 
 clofes it, and leaves them to guefs what 
 cfteft the father's obliging and pathetic 
 anfwer had upon the mind of tbe elder fony 
 who w^as the reprefentafive of the pharifees 
 and Jcritcs, or rather of what they pre- 
 tended 
 
and his compa[jionate Father, 2^^ 
 
 tended to be, the juji men who need no rf- 
 fentance. 
 
 It Is evident, that he vindicates his own 
 conduft even upon their own fuppofition, 
 that they were really, in comparifon of the 
 other party, righteous and good men, con- 
 ftant obfervers of the laws of God, like the 
 elder fon, who had never tranfgreffed his 
 father's commands. — The only objeftion 
 which they could make to his conduft 
 with any colour of reafon, was this : that 
 he feemed to make no diftindtion betv/een 
 perfons of the greateft virtue and the worft 
 of profligates, provided they came to him 
 with marks of repentance ^ but treated 
 them with equal refpedl, or rather gave 
 the preference to the latter. This ob- 
 jection he removes in the conclufion of 
 the parable, by the father's anfwer to the 
 elder fon's remonftrance : Son^ you are ever 
 with me^ and all that I have is yours. What- 
 ever affeftion, then, he difcovered for his 
 younger fon, he did not mean to advance 
 
 him 
 
254 ^f ^^*^ penitent Rakcy 
 
 him who had been guilty of fuch mifcon- 
 du6l to an equal degree of favor and e- 
 fleem, or to deprive the elder of any pre- 
 ference due to him on account of his con- 
 ftant fervice and obedience. All that I 
 have^ fays he, is yours : but it is meet that 
 we fiould rejoice and be glad. For this your 
 brother was deady but is alive again-, and 
 was lofty but is found. So notwithftanding 
 the condefcenfion and kindnefs which our 
 Savior difcovered to the penitent publicans 
 and fmners; he did not mean to detraft 
 from the fuperior worth of fuch as had 
 never been guilty of the like vicious prac- 
 tices. On the contrary, he gave them the 
 preference in his efteem : but at the fame 
 time, it was perfeftly natural, humane, 
 and worthy of the beft charafter, to con- 
 ceive a particular fatisfa6lion and joy in 
 the reformation of offenders. 
 
 The propriety and beauty with which 
 he defcribes his own difpofition and cha- 
 racter, in that of the father in the para^ 
 1 ble, 
 
and his compajjionate Father. 255 
 
 ble, highly deferves our attention and ad- 
 miration. Some of thefe fcribes and pha- 
 rifees were diftinguifhed by the appellation 
 of matters and fathers : but whether they 
 or he had more of the true paternal dif- 
 pofition, they might eafily underfland from 
 this reprefentation. Yet we have ground 
 to fufpe6l that they were not in the leafl: 
 convinced or fatisfied, even with an apo- 
 logy fo Angular, fo pertinent, and afFedt- 
 ing. No reprefentations can be fatisfac- 
 tory to thofe who are previoufly determined 
 to refift convi6lion : no Itrength of argu- 
 ment, propriety of adrefs, or excellence of 
 difcourfe, will make an impreffion upon 
 minds hardened by inveterate prejudice. 
 
 The main fentiment in thefe parables is 
 this :— that the recovery of any human 
 creature, from vice and mifery, to virtue 
 and happinefs, is an event pleafing to every 
 good mind. — A fentiment to which the 
 fcribes and pharifees appear to have been 
 ftrangers. They were utterly deftitute of 
 
 that 
 
2c6 Of the penitent RakCy 
 
 that candor and benevolence to the loW 
 and diffolute part of the human fpecies^ 
 which is a principle chara6leriftic of a 
 noble mind. Addifted to their own in- 
 terefl, they were regardlefs of the welfare 
 of others : elevated to rank and diftinc- 
 tion, they were infolent to their inferiors : 
 affamir.g the charafler of religious perfons, 
 they were cenforious upon the vices of their 
 neighbors : v/rapt up in their own impor- 
 tance, and governed by felfifli affeftions, they 
 had no conception of that mofl: generous 
 concern for and delight in the reformation 
 and happinefs of mankind, which was our 
 Savior's diftinguiflied chara6ler^j and by 
 which he merited the glorious title of the 
 Son of GOD. 
 
 Hitherto we may obferve, he contents 
 himfelf with vindicating his own difpofi- 
 tion and condafh againft their cenfures, 
 without any apparcnt and dire6l recrimi- 
 nation. But we fliall find in the fequel> 
 that he perfectly knew what fort of men 
 7 he 
 
and his compaffionate Father, £57 
 
 he had to contend with j and accordingly 
 begins to attack their vices, and to expofe 
 their hypocrify and villany, by exhibiting 
 the chara6ler of the unjujl fteward. But 
 before we proceed to that, we fhall make, 
 in the following difcourfe, fome general 
 refleftioas on the preceding parable. 
 
 Vol. III. 
 
au-lf-U5J§©ilt-Ssf§JS©®s-:2S#ls-®-S'^§J® 
 
 DISCOURSE IV. 
 
 Of the penitent Rake, and his com- 
 paffionate Father. 
 
 @@@##^@-S@®®^®0-®®@®0®^®-^ 
 
 S 2 
 
[ 26i 3 
 
 L IJ K E XV- II, 
 
 j^nd he [aid, A certain man had two foiis^ 
 &c. 
 
 Have ventured, in the preceding di'f-^ 
 courfe, to exhibit this parable in a 
 difFufe and modern ftyiei though fenfible 
 how far I have hereby deviated from its 
 original coricifencfs and divine fimplicity, 
 and enervated the force and fpirit of it. 
 For the quick fucceffion of incidents, the 
 fudden tranfitions, the furprizing as well 
 as pathetic ftrokes of dialogue, would 
 make it to penetrate Vv^ith a more pointed 
 force, like lightning, into the hearts of his 
 audience. But a paraphraftic narration 
 may fee ufeful to us, for the fake of ex- 
 planation, and in order to make the ap- 
 S J plication 
 
262 Of the penitent Rake^ 
 
 plication of it to the general circumftances 
 of mankind more eaiy. 
 
 We fhall proceed to confider it as an 
 exa6l pi6lure of human nature, and the 
 feveral characters as drawn from real life : 
 fhall endeavor to fhevv the propriety of its 
 feveral parts : and add fuch reflections as 
 they naturally lead to. 
 
 The firft thing obfervable in the conduct 
 of the diflblute youth, is his folliciting his 
 
 father to endow him with a fortune. 
 
 To be free, independent, mailers of their 
 dwn time, and of a plentiful eftate, is a 
 fituation all young perfons naturally afpire 
 to, without knowing the dangers attend- 
 ing it. Through want of judgment and 
 experience, they are eafily impofed upon, 
 and forward to deceive themfelves. They 
 have no diflruft of thofe gay ideas which 
 flutter in their brain ; and are confident, 
 that the world, and the enjoyment of it, 
 are no other than fuch as their warm ima- 
 ginations 
 
and his compajjiofiate Father, 263 
 
 ginations paint them. Whereas, liberty, 
 wealth, and power, in the hands of thofe 
 who know not how to ufe them, are like 
 edge-tools, v/ith which the unfkilful handler 
 maims or wounds himfelf. 
 
 The youth had no fooner received his 
 fortune, than blindly following his incli- 
 nations to luxury and pleafure, he diffipa- 
 
 ted in a fliort time the whole of it. 
 
 This may appear to fome an improbable 
 circumftance 5 and that he could not be 
 fo utterly deftitute of recolleclion and fore- 
 thought, as to confume without referve, 
 and to the laft mite. But, befide the ad- 
 ditional circumftance of a famine, to ren- 
 der it more probable, this part of the de- 
 scription is too often verified in human 
 life. There are too many exam.ples in 
 modern times, that prove, to what degrees 
 of extravagance and diffipation, the in- 
 dulged love of grandeur and. pleafure will 
 hurry men. Are there not fome in this 
 age and nation, who are now indulging 
 
 S 4 to 
 
264 ^f i^^ penitej2t Rakfy 
 
 to luxury and excefs, though they know,, 
 that they have akeady confumed all their 
 own fortune, and are fquandering away 
 the property of other men ? how often do 
 perfons act as if they had not the leaft 
 confideration, of what their own condition 
 of life will certainly be, in a very fhort 
 compafs of time ? — the youth in the pa- 
 rable only acted confiftently in proceeding 
 as he had begun. For the fame reafon, 
 and in the fame manner, that he fet out 
 in the purfuit of pleafure, he continued in 
 it as long as was pofTible. It is eafy to 
 indulge to pleafure and expence : wide is 
 the gate and broad is the way. But to draw 
 back, to retrench, to break off vicious ha- 
 bits, and bid adieu to beloved pomp and 
 pleafure, requires much wifdom and ftrength 
 of refolution. Indeed, they who have no 
 concern about their own condition in an- 
 other life, and to eternity, are very con^ 
 Jifienty in throwing off at the fame time all 
 care about their future fubfiftence in this 
 
 world. 
 
and bis cojnpajjionaie Father. 26^ 
 
 world. For if the hope of falvatlon and 
 fear of damnation be not fufficient to re- 
 ftrain men from vicious purfuits, why 
 fhould any other motive prevail ? If reli- 
 gion have no effect, why fhould worldly 
 prudence have any ? To be reduced ta 
 beggary and difgrace in this world, is in- 
 deed a terrible confequence j but certainly 
 not equal to that of being condemned by 
 the judgment of God, and expofed to e- 
 ternal ruin. If the dread of this makes 
 no impreffion, why fhould the fear of any 
 thing elfe be effeftual > If voluptuoufnefs 
 be indeed your fupreme good, and you 
 can facrifice to it, virtue, honor, and the 
 hope of immortality, why not every thin a- 
 elfe ? If another world be not worthy of 
 confideration, there is little reafon to di- 
 fturb our minds about confequences in 
 this. Purfuc pleafure at all adventures, 
 regardlefs of whatever may follow in any 
 part of futurity : for this is only aaing 
 up to the perfeftion of the charafter. 
 
 As 
 
266 Of the penitent Rake, 
 
 As foon as the prodigal youth found 
 himfelf reduced to indigence, and in the 
 midft of famine, it might be fuppofed, that 
 the firjfl: and moft obvious method he would 
 think of for a fupport, would be return- 
 ing to his father's houfe, and that he would 
 immediately refolve upon it. But this 
 procedure would not have been fo true a 
 copy of human nature. They who have 
 been guilty of great vices and extrava- 
 gances, though convinced in their own 
 minds, yet are feldom brought to make a 
 full acknowledgement, without down-right 
 neceffity : it appears to them as the lovvefi: 
 fubmi(fion and moft grievous mortification : 
 to avoid wkich, they will put matters to 
 any hazard, and endure almoft any mi- 
 fery. They conceive a certain falfe fhame, 
 pride, and obftinacy, which is conne6led 
 and confounded, in their imaginations, 
 with a fenfe of honor and greatnefs of 
 mind, though in fa6l very remote from it. 
 There is a magnanimity and ingenuity of 
 fpirit in frankly confefiing an error : but 
 
 perfi fling 
 
a?2d his compajjionate Father, 267 
 
 perfiiting in it, is the effeft of foirxtbing 
 very different. It is nniverfally allowed* 
 that all men are fubjeft to errors and 
 faults : why then fnould they feel fo much 
 reluftance in acknowledging them ? there 
 is wifdom in retracing our miftakes, and 
 dignity in repenting of our faults. Infal- 
 libility is indeed the highefl wifdom 5 but 
 infinitely above human nature. The highefl: 
 we can poffibly attain to, is an habitual 
 readinefs to receive information and conj 
 viftion, that we may be continually grow- 
 ing wafer. 
 
 However, in the inftance before U5, 
 another difficulty would naturally occur to 
 the mind of this u-nhappy youth. For 
 after being guilty of fuch unbounded cx- 
 cefs, not all his experience of his father's 
 afieftion could m.ake him certain, what 
 kind of reception he fhould -meet with^ 
 and free him from all doubt and fear about 
 the iilue. And fhould his father prove in- 
 exorablcj as well as his brother imbittered 
 
 againfl 
 
268 Of the penitent Rak^, 
 
 againft him -, fhould he find himfelf aban- 
 doned by them to the confequences of his 
 own folly, notwithftanding any confeflion 
 or intreaty he might make -, this would ap- 
 pear more terrible and infupportable than 
 any prefent flavery he could endure. It 
 was proper, therefore^ to reprefent him as 
 preferring the meaneft employment by 
 which he could hope to earn bread 5 and 
 his diftrefs, as aggravated even to the laft 
 extremity, before he is defcribed as coming 
 to himfelf, and taking up the wife refo- 
 lution of applying to his father for relief. 
 Accordingly, hunger, fhame, and flavery 
 are all added, as requifite to give an edge 
 to his reflexions, to conquer his difdain,- 
 and thorowly fubdue his mind to his cir- 
 cumftances. 
 
 But the aforefaid refolution being once 
 fixed in his mind, by the operation of io 
 cogent motives, and his attention rightly 
 direfted j things began to appear to him 
 in a very different light : the happy effect 
 
 of 
 
and his compafjionate Father. 269 
 
 of which may be obferved, in the ingenu- 
 ous acknowledgments and modeft requeft 
 which he refolved to make j and which 
 admirably comport with his charafter and 
 fituation. He confefies, before a queftion 
 was afked, without the leaft difguife or 
 palliation, and in the fulleft terms, his 
 guilt and unworthinefs : and all he defired, 
 was only to be admitted in the capacity 
 of an hired fervant, that he might earn 
 the neceffaries of life by labor 3 and this, 
 not as a matter of right, but of favor and 
 indulgence.— Here is an exquifite propriety 
 in the reprefentation. He could not pof- 
 fibly ufe expreffions more fuitable to his 
 condition, or give a ftronger proof of the 
 fenfibility of his mind, and the fincerity 
 of his repentance. Had he approached his 
 ^father with an air of fturdy confidence; 
 and prefuming upon his birth, made a bold 
 .demand of being reftored to his former 
 ftate of honor and plenty, or of a fupply 
 proportioned to the fortune he had con- 
 fumed 5 this would have been giving, not 
 
 marks 
 
2/0 Of the penitent Rake^ 
 
 marks of repentance, but of an uncon- 
 querable infolence and profligacy of mind. 
 Or if he had endeavored to palliate his 
 condu6l by artful excufes, and to impofe 
 upon his father by a falfe account ; this 
 .would have implied fuch a difmgenuity, 
 as would have left little room to hope for 
 an amendment. 
 
 Let us now contemplate the beautiful 
 image of paternal prudence and affeflion 
 next exhibited. — Thefirft thing obfervable 
 is his indulgence in yielding to his fon's 
 requed. Here it may be objefted, that as 
 he muft probably have difcovered before 
 this fome fymptoms of his fon's propenfity 
 to voluptuoufnefs > why did he yield, 
 and hereby impov/er him to purfue his in- 
 clination ? It is a diminution of his cha- 
 racter, to fuppofe that he was prevailed 
 upon by mere dint of importunity, to do 
 an act which appeared to be of dangerous 
 
 confequence.- Let us confider, whether 
 
 other motives might not have been equally 
 
 or 
 
and his cojnpajjionate Father, 271 
 
 or more prevalent. Might not a refufal 
 be attended with as bad confequences as 
 a compliance ? might it not be imputed 
 (whether juftly or not) to a fpirit of ty- 
 ranny or avarice, or a groundlefs diftruft? 
 might it not alienate his fon's alfeftion, 
 create difguft and averfion, or tempt him 
 to Ibme violent courfe ? — when young per- 
 fons are arrived at manhood, to find them- 
 felves ftill kept wholly in dependence, and 
 treated as in a ftate of minority, appears 
 to them (elpecially in fome circumftances) 
 very unreafonable. On the other hand, 
 by confenting, he gave an eminent proof 
 of afFeftion to his fon, of a confidence in 
 him, and a reliance on the profefl^ions 
 which he may be fuppofed to make, of fo- 
 briety, and a prudent ufe of the wealth he 
 fhould become pofieffed of : profefiions^ 
 which might be fincere in fome meafure; 
 as he had not yet learned, by dearly pur- 
 chafed experience, the ftrength of his own 
 pafljons, and the v/eaknefs of his refolu- 
 tion. There is then fulficient ground to 
 
 fuppofe. 
 
Q.JZ Of the penitent Rake, 
 
 fuppofe, that the father might aft in this 
 inftance with deliberation and prudence. 
 Nothing in the parental office requires more 
 judgment, than to know, in many cafes, 
 what to grant or to refufe. It is fometimes 
 difficult to forfee the confequences of ei- 
 ther ; fometimes eafy to forefee great in- 
 conveniences from both. In fuch a fitua- 
 tion, all that can be done is to compare 
 the probable confequences on each fide, in 
 order to avoid the greater evil or danger, 
 Reftraint may be equally ufeful or hurtful 
 as indulgence : and much penetration is 
 fometimes requifite to determine which is 
 preferable, or to find out and obferve a 
 juft medium. 
 
 One part of the fon's intention, in tak- 
 ing up his refidence in a diftant part of 
 the country, might be, that his father 
 fhould not be acquainted with his manner 
 of life. But a parent's intelligence often 
 reaches further than youths apprehend: 
 the world is for the moft part ready enough 
 
 to 
 
a?id his companionate Father. 273 
 
 to give intelligence of any perfons mifcon- 
 du6l or misfortune s and often to exag- 
 gerate them by falfe reports. Yet there is 
 not the leaft intimation of the father's 
 ufing any means in order to reclaim his 
 fon, or of any correfpondence between 
 them. Silence is often more fignificant 
 than language : and where it is neceflary 
 to ufe words of reproof," the fewer the 
 better. To pour out a torrent of re- 
 proaches is often more; provoking than 
 convincing : and to repeat admonitions 
 and advices, is dimlnidiing the weight in 
 proportion to the quantity ; and wearying 
 the patience, rather than winning the af- 
 feftion of the perfon advifed. One ex- 
 preffion well-timed and dlrefted, like an 
 arrow that goes ftraight to the mark, will 
 have more efFefl than a multitude of ran- 
 dom advices, v/hlch are only fhot into the 
 air. When perfons are arrived at matu- 
 rity ; if their own judgment and confider- 
 ation will not ferve to dlre(5l them aright, 
 it is but feldom that good counfel will an- 
 VoL. III. T fwer 
 
274 Of the penitent Rake^ 
 
 fwer the purpofe. When parental autho- 
 rity naturally ceafes, it is in vain to af- 
 fume it : friendly perfuafion alone is to be 
 ufed in the flead of it : and it requires 
 much difcretion to adminifter it in a pro- 
 per and effedtual manner. 
 
 Though the father might be well-infor- 
 med of the deftitute condition to which 
 the hn had reduced himfelf ; yet he was 
 not influenced by a weak compafTion to 
 fend him any fupplyj but wifely left him 
 to take his own courfe, and to fuffer the 
 confequence of his folly; till by bitter ex- 
 perience and reflexion he fliould come to 
 himfelf, and of his own accord, from the 
 conviction of his own mind, refolve to 
 acknowledge his mifcondu6l, and feek a 
 reconciliation. From this example of pa- 
 ternal prudence and refolution, we may 
 take occafion to obferve two errors in the 
 conduct of parents, oppofite to each other, 
 and equally to be avoided; one proceeding 
 from a too gentle and affectionate, the other 
 
 from 
 
and his compajjioiiate Father, zy^ 
 
 ivom a too rigid and implacable temper. 
 The ofieiiding party always ought to make 
 the firft advances : and in every inftance 
 fimilar to that which is reprefented in the 
 parable, it is abfolutely neceflary. If pa- 
 rents pafs over grofs inftances of mifcon- 
 duel in their children, without any marks 
 of difpleafare ^ or if after exprefling a re- 
 fentment, they are too fpeedily or eafily 
 appeafed 5 if they are the firft to feek for 
 reconciliation, as if themfelves were the 
 criminal party, it tends to encourage the 
 licentioufnefs of youth, and embolden them 
 in vicious pra6lices. It fiiould be thought 
 an indifpenfable condition, that the of- 
 fender fliould firft acknowledge his error : 
 But on the other hand, as foon as inge-- 
 nuous acknowledgments are made, with 
 proofs of a real intention of amendment, 
 then to continue obdurate and inflexible, 
 and maintain a fpirit of refentment or 
 difdain, is ftill more unwife and perni- 
 cious: for inftead of encouraging their 
 good purpofes, it tends to break the na- 
 T 2 tural 
 
zjb Of the penitent Rake^ 
 
 tural honefty and ingenuity of their minds% 
 and drive them into defperate courfes. 
 Befide, where may forgivenefs be hoped 
 for ; where are lenity and compafiion to 
 be found, if not in the heart of a parent? 
 An implacable irreconcileable fpirit is con- 
 trary to humanity in any perfon ; but in 
 a parent mod unnatural. When the li- 
 centious and difTolute youth was changed 
 into the fober penitent, and modeft fup- 
 pliant, when the father faw him approach- 
 ing in fuch circumftances of diftrefs, with 
 lively anguifh and remorfe apparent in his 
 countenance, he was melted with compaf- 
 iion ; and vv'hen he heard his candid con- 
 feffion, was not only reconciled, but tranf- 
 poited with joy: and fuch was his gene- 
 rofity of mind and ftrength of affe6rion, 
 that he would not give his fon the pain of 
 utteiing, or himfelf of hearing, the humble 
 requeft to be admitted as a fervant j but 
 immediately, with a kind view to diffipate 
 tlie fear and dejeflion of his fon's mind, 
 ordered a fcafi to be prepared^ accompanied 
 
 with 
 
and his compajjiouafe Fafhe7\ 277 
 
 With all the ufual demonftratlons of cheer- 
 fulnefs and pleafure, upon account of his 
 
 happy return. If then there was the 
 
 leaft fpark of ingenuity in the fon's breaft, 
 he could not but be ftrongly affefted on 
 this occafionj when inftead of the con- 
 tempt and reproaches which he was con- 
 fcious of deferving, he found himfelf re- 
 ceived with fuch a cordial refpefl and plea- 
 fure, as he could hardly imagine to him- 
 felf: when he found even the greatnefs of 
 his diftrefs equalled by the tendernefs of 
 his reception, and the fincerity of his re- 
 pentance exceeded by his father s good- 
 nefs. 
 
 The elder fon appears to have been of 
 a fober frugal induftrious temper, int<^nt 
 upon improving the paternal eftate, and 
 withal auftere and rigid, mindful of his own 
 intereft, not very fufceptible of the tender 
 and humane afiedions, and of lefs inge- 
 nuity and fenfibility of heart than the 
 younger : and therefore, a jealoufy, left 
 
 T 3 his 
 
278 Of the penkent Rake^ 
 
 his brother's return fhould interfere witl^ 
 his intereft and filial rights, was upper- 
 moil: in his mind : which, together with a 
 fufpicion of his father's partiality, tempted 
 him to break out in a fadden angry re- 
 monftrances without difcovering any com- 
 paffion for his brothei*, or fatisfaftion at 
 his fafe arrival. The father ftudies not 
 only to calm his refentments, and to re- 
 move his fufpicion, but to enkindle an 
 afFeflion in his mind towards his bro- 
 ther. 
 
 Now from this temper of the elder fon, 
 and the father's behavior to him, v/e may 
 obfei ve, that it is a part of parental pru- 
 dence, to avoid carefully all appearances 
 of partiality ; efpecially in favor of fuch 
 of their children as have rendered them- 
 fclves Icfs worthy of their afFe£lion. — And 
 v;henevcr fuch appearances occur acciden- 
 tally, or cannot properly be avoided, then 
 to be ready to explain them, in order to 
 remove, as foon as may be, the jealoufy 
 
 and 
 
a fid his compajjhnate Father. 279 
 and diftruft which they may occafion — 
 to encourage alfo fuch as think themfelves 
 aggrieved, to lay open their complaints 
 with all decent freedom, m order to their 
 receiving all fuch information and fatif- 
 faftion as circumftances will admit — And 
 finally to condefcend fo far, as to acknow- 
 ledge an error, if they have committed one 
 in matters of any confequence: which 
 may be done, fo as not to diminifh, but 
 rather increafe, filial refpefl: and confi- 
 dence, — But all this is to be pra6lifed in 
 proportion to their children's age, and ca- 
 pacity of forming a right judgment. 
 
 It is equally incumbent upon young 
 perfons, efpecially during tlfeir minority, 
 to beware of conceiving a difguft agalnft 
 their parents — ^to be always willing to put 
 an entire confidence in them — to fuppofe 
 that they have reafons for their conduft, 
 even where there is room for fufpicion — 
 and to efteem it a mark of favor, if they 
 vouchfafe to explain thofe reafons ; and a 
 T 4 proof 
 
28o Of the penitent Rake^ 
 
 proof of goodnefs, if ever they acknowledge 
 a miftake. 
 
 We fhall conclude with obftrving, in a 
 general and fummary view, the ftru6lure 
 and moral application of this excellent 
 parable. 
 
 As to the ftruclure of it— the contrafl 
 between the diffolute youth's feajlmg luxu- 
 riouf.y with harlots^ and defiring to fill his 
 belly with the food of the hogs -, his removal 
 from his father, in order to indulge him- 
 felf ill riot and excefs^ and his return to 
 him, in order to obtain necefjaries^ the 
 negle6l which he experienced in his di- 
 flrefs from the worlds and the generous re- 
 ception he met with from a father : — the 
 proportion and correfpondence of the fa- 
 ther's compafion to the fen's dijlrefs, fatif 
 faBion to his acknowledgments^ and joy to 
 his happy recovery : — the delicacy of pre- 
 ^^eniing his humble req-uefi: to be admitted 
 as a fervant : — the difdain of the elder fon 
 
 in 
 
ajid his CQfnpaJJionate Father. aSr 
 \n refufing to fee the younger, or give him 
 the title of brother, and ftiling him this 
 fon of yours ;— the father's foft infinuatioii 
 to him^, in faying it was meet that JVE 
 Jldoiild rejoice^ and changing his former ex- 
 preffion, this MT SON, into, this TO UR 
 
 BROTHER: thefe are llrokes fo 
 
 perfe6lly natural, and have fuch an eafy 
 p/opriety and elegance, that they cannot 
 fail of giving great pleafure, as well as in- 
 ftruftion, to a judicious reader. 
 
 In a moral application of the whole to 
 human life — we may obferve the miferable 
 condition to which vice often, and fome- 
 times fpeedily, reduces men -, — to poverty, 
 difeafe, infamy, or death : particularly the 
 vices of intemperance, lewdnefs, and luxu- 
 ry, to which youth is moft inclined. — As 
 foon as young perfons are left at full li- 
 berty, they are moft liable to reduce them- 
 felves to flavery — when wealth is fuddenly 
 poured upon them, they are in danger of 
 poverty — the more they ftudy to gratify 
 
 their 
 
%%2 Of the penitent Rake, Sec. 
 
 their inclinations, the more difappointmcnt 
 and mortification they will meet with — 
 the more eagerly they purRie pleafure, the 
 more certainly the excurfion will terminate 
 in a region of pain and forrow. But even 
 when immerfed in follies and vices, they 
 are ftill objects of pity and humanity. And 
 if ever they have the wifdom and grace to 
 repent fmcerely and acknowledge their 
 errors ; their acknowledgments fhould be 
 accepted with a particular fatisfaftion and 
 joy, themfelves be reftored to favor, and 
 their mifcakes blotted out of the book of 
 every man's remembrance* 
 
 D I S. 
 
.i!a«S®©'tfM*®®S>i>@0is>0«t^i®*>®®if 
 
 DISCOURSE V. 
 
 Pf the fubtle Steward, or hardened 
 Villain. 
 
 ®®@^€@©®@#®^@©®€^©§e^#®® 
 
( 285 ) 
 
 Luke xvI. i, &c. to 8. 
 
 And he /aid alfo unto his difciplesy T'here was 
 a certain rich man which had a ft e ward-, 
 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 ofthyjieward^ 
 JJ:ip 'y for thou mayefl be no longer fteward. 
 'Then the Jleward faid within himfelf^ What 
 fhall I do ? for my lord taketh away fom 
 7ne the Jlewardfiip : I cannot dig 5 to beg I 
 
 am afhamed.- lam refolved what to do-, 
 
 that when 1 am put out of the JlewardfJnpy 
 they may receive 7ne into their houfes. So 
 he called every o?ie of his lords debtors unto 
 him ; and faid unto the frf, How much 
 owe ft thou unto my lord? And he faid^ An 
 hundred meafures of ciL And he faid unto 
 
 himy 
 
.^86 Of the fib tie Steward^ 
 
 him^ Take thy bill, and fit down quickly, and 
 ivr it e fifty. Thenfaidheto another. And 
 how much oweji thou? And he faid. An 
 hundred nieafures of wheat. And he faid 
 tinto him, Take thy bill, and write fourfcore. 
 And the lord commended the unjuft Jiewardy 
 becaife he had done wifely. 
 
 THOUGH it cannot be made to 
 appear with certainty, that this 
 parable was fpoke immediately after thofe 
 of the foregoing chapter, and to the fame 
 audience ; yet it feems very probable, from 
 the manner in which the evangelift intro- 
 duces it, (Aid he faid alfo to his difciples) 
 and from the mention which is afterwards 
 made of the pharifees being prefent, and 
 giving attention to what was faid, v. 14. 
 The pharifees alfo, who were covetous, heard 
 all thefe thiyigs. In fpeaking the former, 
 our Savior direfted his countenance and 
 voice to the fcribes and pharifees ; but in 
 this, to his own difciples, who formed a 
 diftinft part from the reft of his audiencco 
 
 And 
 
 K 
 
e?r hardened Villain. 287 
 
 And his main intention appears to have 
 been, to extirpate from their minds that 
 felfifh fraudulent and defigning temper, 
 which he perceived in the pharifees and 
 fcribes, and which is the character in ge- 
 neral of the men of this world. 
 
 We fliall firft give the narration itfelf. 
 Secondly, remark in general the propriety 
 and confiftency of it. Thirdly, confider 
 the application, which our Savior himfelf 
 makes of it, to his own difciples. And 
 fourthly, how far the fcribes and pharifees 
 were affefled by it. 
 
 Firft, the narration or fable. 
 
 There was a certain gentleman, v/ho 
 kept a fteward, whom he confided in fo 
 intirely as to impower him to manage 
 all his eftates, receive his rents and pro- 
 fits, and give difcharges. If the ftev/ard 
 then had had a proper fenfe cf ho- 
 nor and gratitude ; this confidence would 
 have been a ftrong tye to fiddity, and have 
 'Z led 
 
288 Of the fuhtle Steward, 
 
 led him to conceive the greateft abhorrence 
 of betraying fo abfolute a truft, and in- 
 juring fo generous a mafter. But with 
 him it had the contrary efFe6l. For to a 
 difhoneft mind, opportunity itfelf is a 
 prevaiUng temptation, and the greater the 
 truft is, he will the more certainly abufe 
 it. So the fteward confidered the confi- 
 dence his mafter put in him in no other 
 light, than as the exFccL of his weak cre- 
 dulity, and a fortunate opportunity for 
 himfelf to ferve his own ends. He refolved 
 to gratify his pride and pleafure at his 
 maftef s expence ; and flattered himfelf, 
 that he had blinded him fo efieftually, and 
 could manage affairs fo artfully, as to 
 efcape all difcovery: at leaft, he trufted to 
 his own cunning to bring himfelf oft' with 
 impunity. Re v^ent on therefore without 
 fcruple or remorfe, committing all the 
 frauds that he thought confiftent with his 
 own fafety, proceeding from fmaller to 
 , greater, till he became very expert in ar- 
 tifice, and thorowlv hardened in viilany. 
 
 His 
 
or harde?2ed Villain*^ '289 
 
 His lord was not apt to harbor fufpi- 
 cions'of his fervants, nor willing to think, 
 that one, in whom he had repofed fo great 
 a confidence, could be guilty of fo much 
 bafenefs and treachery. But by degrees his 
 eyes were opened : accufations were mul- 
 tiplied and fupported by fuch undeniable 
 teftimony, that he was at length fenfible 
 how much he had been abufed, and tho-* 
 rowly convinced of his fervant's villany. 
 He then fummoned him into his prefence: 
 and after exprefling with a flern counte- 
 nance his aftonifhment and indignation, 
 ordered him to make up his accompts in- 
 ftantly : for he was refolved to difcharge 
 him from the ftewardfhip, as foon as they 
 were fettled. 
 
 The fVeward upon this was thrown into 
 a terrible confternation. He was fully 
 aware, that all was difcovered j and was 
 too confcious of what he had done to con- 
 ceive any hope of juftifying himfelf, or of 
 regaining his mailer's favor. But inftead 
 
 Vol. III. U ~ of 
 
290 Of the fubtle StewarJ, 
 
 of reflefting upon his own treachery, or 
 conceiving any defign of making reparation 
 to his mafter, or of changing his own con- 
 dii6l ; his whole concern was, that he could 
 no longer live fplendidly, as he had done, 
 upon his mafter's fortunes; but muft lofe 
 his place, and be reduced to difficulties for 
 a maintenance. As foon as he was alone, 
 fuch thoughts as thefe crouded into his 
 mind, — '* That as he was going to lofe his 
 ** place, and confequently his livelihood, 
 " he muft immediately invent fome other 
 '' method of fupport— that confidering how 
 " well he had lived in the world, it would 
 " be impoffible for him now to earn his 
 " bread by the fweat of his brows — and as 
 '* to the mean trade of begging, he could 
 <' not bear the thoughts of fubmitting to 
 " that— nor indeed could he expect much fa- 
 " vour from the w^orld, if his mafter's reports 
 
 «* againft him w^ere credited all would 
 
 " be rather difpofed to fliut their doors 
 " againft him ; and fo he w^ould be reduced 
 " tu ftarve, or take the laft remedy defpair 
 
 " would 
 
or hardened Villain i ^c^x 
 
 ** would fuggeft. It was neceflary to think 
 ** of fomething to fave appearances, pre-^ 
 «^ ferve his reputation, and gain friends/'— 
 Here he makes a paufe, fets his invention to 
 work, and prefently comes out with his 
 device. He recolleded that the power was 
 yet in his hands, and refolved to make ufe 
 of it. He found an advantage from his 
 lord's Imprudence, in not difcharging him 
 immediately, and fending notice to his 
 tenants and debtors to keep no further ac- 
 compts with him. For tho' he could not 
 amafs any thing direftly to himfelf, yet he 
 could remit as much as he pleafed to them> 
 and thereby lay fuch an obligation upon 
 them, that they would not fufFer him to 
 ftarve ; efpecially, as he intended to per- 
 fuade them, that his matter had ufed him 
 ill, and deprived him of his office and fup, 
 port, purely upon the account of his good 
 nature and generofity. 
 
 Having laid his fchemetheu, and being 
 
 fenfible he had no time to lofe, he imme- 
 
 U 2 diatel/ 
 
2g2 Of the fiihtle Sfewardy 
 
 diately applies to all his lord's tenants and 
 debtors, and makes an enquiry into the 
 refpeftive fums which were due from tliem.' 
 And the better to conceal the defign agalnft 
 his matter, and the iniquity of his proce- 
 dure, he would not remit the whole of 
 what they owed; but pretended to take 
 their feveral cafes into confideration ; and 
 expreffed a defire of compounding their 
 fever al debts in an equitable and generous 
 manner : alluring them, " That it had al- 
 «' ways been his main purpofe and ambi- 
 " tion to do that which was juft and fair 
 «' between his mafter and them :" — -throw- 
 ing out many hints, " That though his 
 " mafter was very wealthy, and could well 
 '^ afford to make abatements, and would, 
 <« if he had but common humanity; yet it 
 *^ muft be owned, that he was too near 
 *« himfelf, and too ready to fqueeze and 
 <« opprefs his poor tenants and fervants, — 
 *« but that for his own part, he always 
 *f confidered how hard times and tenures 
 c< were — that his confcience would not fuf- 
 
 " fer 
 
or hardened Villain, 293 
 
 " fer him to take from them as much as 
 " might be ftridly due by law, and that 
 " he thought himfelf bound to ftand by 
 <* the reafon and equity of the cafe, and to 
 " do to them as he would be done to him- 
 '* felf.'* — So he gave a difcharge to each 
 for as much as he thought proper, and 
 entered the remainder in the books of ac- 
 compt. No doubt then, but they all went 
 away highly fatisfied, and well prepared 
 to throw the blame of his difmiffion upon 
 his mafter, to think that he had been un- 
 juftly fufpecled and hardly treated, and 
 to conclude themfelves obliged in gratitude 
 to fliew him all the friendfliip in their 
 power, becaufe he had been fo good a 
 man, and fo much their friend. 
 
 The lord never imagined that his fteward 
 could contrive, in fo fhort a time, and 
 after the notice he had given him, to com* 
 mit any more frauds. When he came to 
 be informed therefore how he had been 
 employed, and in what manner he had 
 U 3 made 
 
294 Of the fuhtle Si^wardy 
 
 made up his accompts ; though he could 
 not but conceive a high refentment of fach 
 procedure, yet at the fame time he could 
 not forbear expreffing a furprize at finding 
 himfelf fo egregioufly outwitted, and an 
 admiration of the man's contrivance. For 
 in one minute of recolleftion he had hit 
 upon the only expedient, by which he 
 could extricate himfelf from his prefent 
 difficulties, aud fave himfelf from utter dif- 
 grace and ruin 5 nay, even gain friends at 
 his matter's expence, jand reputation by 
 his own diflionefty : Infomuch, that not- 
 withftanding all the villanies his mafter 
 could juftly charge him with, he would 
 find moft people ready to befriend him, 
 to vindicate his charader, and to impute 
 bis difmiffion to a fufpicioufnefs and feverity 
 of temper in his lord, and not to any want 
 of honefty in him. So much fagacity and 
 addrefs appeared in this, that the lord con- 
 feffed, ** That he was the wifeft man to 
 *' ferve his own ends that he had ever met 
 5c with ; and had taken the moft prudent 
 
 " and 
 
or hardened Villain^ 295 
 
 " and confiftent meafures for his own fup- 
 *' port, that his temper and fituation would 
 <^ admit." 
 
 Having thus drawn at full length the 
 charader defigned by our Savior, we fhall 
 add fome remarks upon it. And in the 
 firfl: place, we may compare it to that of 
 the prodigal fon in the foregoing parable. 
 He was the man of pleafure only j and a6l- 
 ed confidently, in purfuing it to the ut- 
 moft, and to his own ruin. But it does 
 not appear that he wanted honefty : fo^ 
 though he wafted his fubftance in riotous 
 living, yet it was his oijon: and when re- 
 duced to extremity, he rather chofe to en- 
 ter into the meaneft fervice, by which he 
 could earn bread, than take any difhoneft 
 methods for a fijpport. On the other hand, 
 the fteward v^^as the man of bufmefs alfo^ 
 and wafted hh majlers fubftance : and was 
 not fcrupulous in the leaft of repeating his 
 frauds even after a deteftionj but pru- 
 dently refolved to finifti in the fame ftyle 
 
 U 4 as 
 
296 Of the fubtle Steward^ 
 
 as he had begun. He appears then, upon 
 a juft comparifon, to be of a worfe cha- 
 rafter, and more incorrigible, than the 
 other. Hence, our Savior, with perfeft 
 judgment and propriety, reprefents the 
 former as brought to repentance -, but the 
 latter, as hardened in wickednefs. — It is 
 worth obferving, how the fteward pleads ne^ 
 cejjity in excufe of his intended villany : a ne- 
 ceility founded merely on his own indolence 
 or pride. I cannot dig : to beg I am ajhamed* 
 Such are the excufes men often make to 
 themfelves for their difhonefty : and it is 
 the temper of too many in the world, to 
 be more afraid of poverty than of villany s 
 and to excufe to themfelves their own 
 frauds, by putting upon them the color 
 of neceffity. 
 
 2. We may obferve the perfeft confift- 
 fcncy of the character here exhibited. The 
 fame manner of thinking and afting is 
 preferved throughout. The fteward never 
 pnce thought of changing his fcheme, but 
 
 fteddily 
 
or hardened Villain: 297 
 
 fteddily adheres to the principles of craft 
 and villany to the laft. V/hen he found 
 himfelf to be difcovered, and all his fchemes 
 broke, yet he is fo far from repenting and 
 renouncing his former difhonefty, that he 
 truits entirely to his own wicked invention 
 to bring himlelf oft, and refolves to cover 
 all he bad done, by a deeper fraud and 
 artifice. Ai^id this method is not only 
 confiftent with itfelf, but is moil likely to 
 fucceed. The fureft way to profper in 
 difhoneft courfes is by determining at once 
 to lay afide all fcruples, and go all lengths. 
 Moft perfons are difhoneft by halves : will 
 commit one fraud, or utter one falfliood, 
 yet boggle at another. But this is flopping 
 fhort in the road, and acting weakly and 
 inconfiftently. It feldom happens that 
 one lie does not require another to fupport 
 it; and one fraud a fecond to cover it. 
 Where the foundation is laid in fraud and 
 falfhood, endlefs artifices muft be ufed to 
 fupport the building ; or it will be in im- 
 minent danger of falling upon the builder's 
 
 head. 
 
298 Of the /lib fie Steward, 
 
 head, and overwhelming him In the ruins. 
 When men are once entered into the crook- 
 ed ways of iniquity, they foon become fo 
 entangled and bewildered, that they find 
 it almoft impoflible to retreat, and are 
 under a fort of neceffity of proceeding -, 
 efpecially if they would reap the advantage 
 of it, and arrive at the end propofed. The 
 fcheme of iniquity muft be purfued fteddily 
 and diligently, in order to reap the benefit 
 of it, or enjoy eafe and fecurity in it. To 
 this end, the firft qualification requifite is 
 to fubdue confcience, and not fufter it to 
 interfere, left it Ihould difconcert your 
 meafures, or hinder you in purfuing the 
 right plan of operations. But befide this, 
 many extraordinary qualifications are very 
 neceffary. It is not for a fool to hope for 
 fuccefs in this way. He ought to have 
 great abilities — an excellent memory — a 
 head full of invention — a large circum- 
 fpe6tion — and a long forefight ; — not fo 
 far indeed as to look to another world; 
 but as far as ever his affairs in this world 
 
 extend^ 
 
cr hardened Villain. 299 
 
 extend, and no further. Without fome 
 fuch rare talents, though he had ever fo 
 hearty a defire to grow rich by knavery, 
 he would in all probability raifs of his aim, 
 and reduce himfelf to infamy and rain. 
 The fleward in the parable efcaped but 
 narrowly ; only by the help of a good 
 judgment and ready invention, as well as 
 perfeverance in iniquity. 
 
 We fliall now proceed to confider, in the 
 third place, the application of the foregoing 
 parable v/hich our Savior makes to his own 
 difciples. — It is not difficult to affign fome 
 probable reafons, why our Savior felecled 
 the character of an unjuft fteward to be 
 exhibited to his audience. All men who 
 are pofTefled of any ihare of worldly fub- 
 ftance, Ihould confider themfelves not as 
 abfolute proprietors and matters of their 
 wealth ; but rather as ftewards, entrufted 
 with it by divine providence, and account- 
 able for the ufe of it to the fupreme lord 
 and proprietor of the world. Befide, the 
 
 difciples 
 
300 Of the fubtle Steward y 
 
 difciples of our Savior were intended by 
 him for a much more important office and 
 truft, than could arife from the ampleft 
 pofleffion of weahh. For they were in- 
 tended to be, as the apoftle expreffes it. 
 Stewards of the divine fnyfleries^ and of the 
 manifold grace of God. Hence our Savior 
 argues with them in confequence of the 
 preceding parable, If ye have not been faith- 
 ful in the unrighteous Mammon^ who will com- 
 mit to your trufl the true riches ? Stiling thofe 
 fpiritual powers and endowments, with 
 v/hicli he intended to entruft them, the 
 true riches, in contraft to worldly poffef- 
 fions, which are of a falfe and deceitful 
 iiature. And again, If ye are not faithful 
 in that which is another s, who will give unto 
 you that which fdall be your own? — The in- 
 ternal endowments of the mind are alone 
 properly denominated mens own: all exter- 
 nal things are only lent them for their prefent 
 ufe, and management ^ and may be at any 
 time taken from them. If then the difciples 
 were diflioneft ftewards of their worldly 
 
 pofTeflions, 
 
cr bar defied Villain^ 301 
 
 pofleflions, whether larger or fmaller; how 
 
 could he entruft them with the knowledge 
 
 of truth, or impart to them thofe virtues, 
 
 which, whoever is pofleffed of, may ftile 
 
 his own ? Or how could they be qualified 
 
 for thofe treafures in heaven which would 
 
 be their own for ever ? How fmall a fhare of 
 
 wealth foever they were pofTefled of 5 yet if 
 
 they were difhoneft in thefe little affairs, it 
 
 would prove them to be wholly unfit for 
 
 greater. A difhoneft mind would utterly 
 
 difqualify them for the high office of being 
 
 his apoftles 5 which required a perfeft in- 
 
 tegrity^ and a mind fuperior to all worldly 
 
 motives. He that is faithful in that ivhich 
 
 is leafiy is faithful alfo in much: and he that 
 
 is unjujl in the leajl is unjuft alfo in much. i» c* 
 
 The fame unjuft difpofition and v/orldly 
 
 afFeftion, which tempt men to fraud and 
 
 treachery in little and temporal afi:airs, 
 
 will operate alfo in greater, in thofe of a 
 
 fpiritual nature and the utmoft importance* 
 
 Confequently fuch perfons were by no 
 
 means quahfied for the purpofe he intend- 
 
 4 ed. 
 
Of the fubtle Stewardy 
 
 ed. We have a memorable example to 
 this efFeft, even in one of his difciples, 
 Judas ; who probably was prefent at the 
 time, and on whom he had his eye in par- 
 ticular : for he was our Saviors Jleward, 
 and was tempted by his hpyocritical and 
 covetous fpirit, firft to follow him in hopes 
 of wealth and preferment) and when dif- 
 appointed of that, then to defraud him 
 (which he had opportunity to do by bear- 
 ing the purfe) and at laft to betray him to 
 death, for the fake of a bribe offered him 
 by the pharifees and chief priefts. Thus 
 he who was at firft unjuft in a little, was 
 at laft guilty of the moft aggravated trea- 
 chery. But the other difciples, v/ho were 
 of a fincere and honeft difpofition in their 
 worldly affairs, became afterwards faithful 
 apoftles of Christ, and intitled to the in- 
 corruptible riches of his kingdom, which 
 he hath given them, and which (hall be 
 their own for ever. 
 
 Now to confider in the fourth place, how 
 far the fcribes and pharifees were interefted 
 
 in 
 
or hardened Villain: 303 
 
 in and afFefted by the foregoing parable 
 and fubfequent exhortations. There is too 
 much reafon to apprehend, that they ra- 
 ther refembled Juda^ in their temper and 
 conduft than the other difciples : and that, 
 as the prodigal fon in the foregoing pa- 
 rable was defigned to reprefent the pub- 
 licans and fniners ; fo the charafler of the 
 fcribes and pharifees is exhibited, in fome 
 meafure at leaft, in that of the unjuft 
 fteward. So far were they from being in 
 reality, what they hypocritically aifumed 
 to be, the juft men who need no repent- 
 ance. Covetoufnefs, fraud, diffimulation, 
 and cunning, are the chief ingredients 
 which compofe the character of the men 
 of this world. And we find by the whole 
 tenor of the gofpel hiftory, that thefe were 
 the diftinguifhed qualities of the fcribes 
 and pharifees. How far they might in- 
 finuate themfelves into the efteem and con- 
 fidence of other people by their folemn de- 
 portment and religious appearances, we 
 Cannot particularly and minutely afcertain. 
 
 But 
 
304 Of the fiibtle Steward^ 
 
 But It is evident, that they were held la 
 veneration by the common people: and 
 probable, that by becoming truftees of pu- 
 lic charities, executors of wills, and receivers 
 of gifts to pious ufes, they found means 
 and opportunity of devouring widow s houfeSy 
 and pra6lifing various frauds for their own 
 emolument. The pifture then of the un- 
 juft fteward, tho* perhaps not applicable to 
 each of them in every point, yet had fo 
 much in general of their likenefs in it, as 
 was fufficient to alarm them. And the 
 evangelift exprefsly fays, ^e pharifees^ who 
 were covetous^ heard thefe things^ and they 
 derided him. But what motive or pretence 
 could they poffibly have to deride him 5 if 
 they had not fecretly applied the chara6ter 
 to themfelves, and underftood the whole 
 difcourfe as levelled at them, though in- 
 direclly. It is plain that it galled their 
 confciences, and raifed their fpleen and in- 
 dignation. And therefore in return, dif- 
 fcmbling the real motive of refentment, 
 they put on looks of fcorn and derifion, 
 
 endeavored 
 
&r hardened Villain. %o^ 
 
 endeavored to repay him with infult, and 
 afFeiled to treat his dodlrine with fovereign 
 contempt* 
 
 Upon this, when he found, that they 
 had not only refilled the admirable pleas 
 he had made ufe of in his own vindica- 
 tion, but difcovered their malignity of 
 temper on account of his admonitions 
 againft fraud and avarice 5 he refolves to 
 throw off all referve, and charges them in 
 dire6l terms, Te are they who jujlify your-- 
 fehes before men ; who deceive the world 
 with your folemn and fpecious appearances. 
 But God knoweth your hearts. For that which 
 is high amongji men^ is often low and detefl" 
 able in thefght of God^ 
 
 Thus it always is with difhonefl: minds* 
 The ftronger the arguments are, which are 
 ufed againft them, the more they are de- 
 termined to make refiftance, to triumph in 
 a conceit of themfelves, and a contempt of 
 thofe who pretend to inftruft them. Men 
 
 Vol. hi. X may 
 
3o6 Of the fukle Steward^ 
 
 may be reclaimed, like the prodigal forty 
 from all other vices, provided there is an 
 ingenuity and fenfibility of mind remain- 
 ing. But a fraudulent villanous temper, 
 like that of the itnjujl Jiewardy is proof 
 againft every thing. None are fo incapable 
 of true vvifdom, as perfons of a low and 
 felfifh cunning: none fo infufceptible of 
 repentance and amendment, as the difhonefl 
 and treacherous. It is eafier to make a 
 camel to pafs through the eye of a needle y than 
 to convert a hypocrite to honefty. He 
 has always a fubterfuge in the hollows of 
 his own heart, where he fkulks fecure, and 
 bids defiance to all the attacks of reafon 
 and religion. Here lies his wifdom and his 
 ftrength : to this he trufts at all times : 
 by this, he hopes to deceive the world, 
 conquer all oppofition, accomplifh his own 
 ends, and eftablifh his own intereft. 
 
 The fame temper will lead him to aft 
 
 in like manner, in regard to God and his 
 
 own confcience. By his own craft he will 
 
 7 impofo 
 
ar hardened Villain. 307 
 
 impofe upon himfelf-, and flatter himfelf with 
 the delufive hope of efcaping with impu- 
 nity in the day of final account. He will 
 prefume, that the fame artifice, by which 
 he has perverted his own Judgment, will 
 pafs with the omnifcient Lord and Judge 
 of the world : and will hope to fave him- 
 felf by a plea fimilar to that of Lord^ 
 Lord^ have I not prophefied in thy name ?— 
 till he (hall hear to his uttei" confufion, 
 Depart from me^ ye that work iniquity. 
 
 X « 
 
®®®®®®®€*®@®^S©®®®®®@ #®#@ 
 
 DISCOURSE VI. 
 
 Of the fubtle Steward, or hardened 
 Villain. 
 
 ®®@@®®®@®®@®®®®@® ®S^® ^^& 
 
 xs 
 
I 
 
f 3" ] 
 
 Luke xvi. 8. 
 
 For the children of this world are in their 
 generation wifer than the children of light. 
 
 THIS reflexion of our Savior Is in- 
 troduced by the preceding ftory of 
 a fraudulent flew ard J who inftead of im- 
 proving his matter's eftates, had wafted 
 them : and when required to give an ac- 
 count of his conduct, inftead of making 
 any fatisfa6lion, contrives by an accumu- 
 lated fraud, to procure himfelf friends at 
 liis matter's expence. His lord, whatever 
 refentments he might have of his fervant's 
 dittionefty and treachery, yet could not 
 forbear acknowledging, that he had acled 
 a politic part, and had taken the moft art- 
 ful and effectual method to gain friends 
 X 4 and 
 
312 Of the fubtle StewarJy 
 
 and to fecure to himfelf an immediate fup* 
 port. From this fuppofed inftance of dif- 
 honeft policy, our Savior draws this ge- 
 neral obfervation, T'baf the childreji of this 
 'world are wifer in their generation than the 
 children of light. 
 
 Let us inquire, I. into the meaning ; 
 II. the truth ; and. III. the ufe of this 
 obfervation or apotheme fpoke by our 
 Lord on the foregoing occafion, 
 
 I. The meaning of it. — It cannot be 
 imagmed, that his intention v^as to give 
 any encouragement or commendation to 
 thofs diflioneft artifices, by which men 
 fometimes obtain their worldly ends. No- 
 thing can be more inconfiftent with the 
 conduct of our Savior, and the fpirit of 
 all his difcourfes. And it may be proper 
 to obferve, that the word in the original, 
 tranflated v)ifery means in the ftrift fenfe, 
 more thoughtful and fagacious, more at- 
 tentive to the ends they have in view, and 
 
 more 
 
cr hardened Villain, 313 
 
 liiore artful and fteddy in purfuing them. 
 It is applicable either to a good or ill de- 
 fign, to an honeft or difhonefl policy. Thus 
 the lord commended the unjuft fteward, 
 becaufe he had done, in this fenfe of the 
 word, wifely : and our Savior ufes the fame 
 term, when he recommends it to his dif- 
 ciples, to be iioife as ferpenfs^ and at the 
 fame time harmlefs as doves. 
 
 The term prudence^ in Englifli, is nearly 
 of the fame ambiguous import. In the 
 proper and legitimate fenfe of the word, it 
 implies true wifdom and a found judgment. 
 It is the prefiding intelligence, which con- 
 trouls all the affeftions and defires, and 
 direfls the virtues of the heart in their 
 operation. But in another and illegitimate 
 fenfe, it is mere craft and felfilhnefs. One 
 who has the chara6ler of a very prudent 
 man, is often at the bottom a very cunning 
 and felf-interefted man. Under a pretence 
 of a6ling prudently, men become down] ight 
 hypocrites — ^fiatter and deceive others — - 
 
 monopolize 
 
314 Of the Jubtle SUwardy 
 
 monopolize and defraud in trade — -fell 
 themfelves or theip children in marriage—- 
 betray their friends or their country—-, 
 maike fhipwreck of faith and a good cou- 
 fcience — to ferve their own intercft. 
 
 By the children of this world avQ evident- 
 ly meant worldly-minded perfons, whofe 
 hopes and defigns all terminate upon ex- 
 ternal poffeffions : and by the appellation 
 of the children of light y are diftinguilhed all 
 thofe, whofe views are of a higher nature ; 
 and who prefer the advantages of virtue, 
 and the rewards of it hereafter, to all other 
 acquifitions. Our Savior's denominating 
 perfons of thefe oppofite charafters, the 
 children of this world, and the children of 
 light, is agreeable to the ufual language 
 of the holy Scripture. And the fame man- 
 ner of expreflion is to this day in common 
 ufe in fome fouthern nations. 
 
 The fenfe of the text then appears to be 
 this ; that the men of this world, whofe 
 
 only 
 
' or hardened Villain* 3 1 j 
 
 only aim and purpofe in life is to lay hold 
 of and fecure to themfelves worldly poffef- 
 iions, ufe more attention and contrivance 
 in compafljng their ends, than the men of 
 virtue and religion in obtaining the objefls 
 of their view : or are more ingenious and 
 induftrious to provide for this life, than 
 the other to lay hold of eternal life. — Ke 
 adds, that we might be more certain of 
 his meaning, are wifer in their generation^ 
 i, e, in their fphere of action, or the pre- 
 fent fcene : confidering the narrow com- 
 pafs they take into their view, and that 
 all their fchemes are confined to the little 
 fcene of this life ; and fetting afide the 
 comparative meannefs and infignificance 
 of the objects they propofe to themfelves ; 
 the men of this world are wifer than thofe 
 of another, or excel them in point of at- 
 tention and forefight, of art and appli- 
 cation, in the profecution of the ends they 
 aim at. 
 
 Having thus endeavored to fix the 
 meaning of our Savior's obfervation, let us 
 
 proceed 
 
3 1 6 Of the fuhtle Steward, 
 
 proceed, II. to enquire into the truth of it. 
 For though we may fafely rely on his au- 
 thority for the truth of every thing he has 
 aflerted ; this kind of impUeit faith will 
 not thorowly anfwer the purpofe of his 
 inftru6lions. For in order to make them 
 moil ufeful to us, we ought to examine 
 them, to fee the truth and feel the weight 
 of what he hath faid, and make his re- 
 tie6lions in fome meafure our own. He 
 knew, fay the evangelifts, what was in 
 rnan: i.e. he underftood human nature; 
 and his obfervation refulted from a perfect 
 knowledge of mankind. In order then to 
 rnake a due application of it, we muft en- 
 ter into the fame kind of knowledge, un- 
 derftand fomething of the ways of men, 
 and mark their views and purpofes in the 
 tranfaflions of life, and the methods they 
 take to accomplifli them. Not that any 
 profound penetration or uncommon de- 
 gree of experience is necefiary : we may 
 be fufficiently appiized of the truth of the 
 propofition in the text, without prying 
 
 far 
 
or hardened Villain: 2^7 
 
 far into the myfteries of iniquity, and dif- 
 coveiing all the wiles and ftratagems thro' 
 which men purfue their feveral objefts of 
 pleafure, profit, and preferment. Befide^ 
 an honejft and ingenuous mind finds no 
 pleafure in fuch fpeculations, and is not 
 defirous of being let into the fecrets of 
 wickednefs, or founding the depths of Sa- 
 tan. A knowledge of this kind is rather 
 painful to him, and he will defire no more 
 of it, than is fufficient for his own defence 
 againft the artifices of ill-defigning men. 
 It may be fufficient to our conviflion, to 
 obferve in general, the prudence and in- 
 duftry of the men of the world, in purfuit 
 of their fole or favorite objeft, wealth : and 
 without confidering the honefty or dif- 
 honefly of the methods they ufe 3 the point 
 of our prefent attention is, the abilities they 
 exert, or the worldly wifdom they dif- 
 cover. — And here, to pafs over the num- 
 berlefs fchemes and projects that have been 
 formed, the fruit of much thought and 
 w^onderful invention 5 the more ufual and 
 
 ordinary 
 
^ 1 8 Of the fuhtle Steivard^ 
 
 ordinary courfe of affairs will afford fcope 
 enough for our obfervation^ 
 
 Mark the fons of Worldly care and 
 bufinefs — fee how much they excel in every 
 property of that wifdom we fpeak of — hovr 
 fludious — how inquifitive — how artful— 
 and how fleddy ! 
 
 First, they are fteddy to their own pur- 
 pofe, true to their own caufe. Their ob- 
 jeft is their own intereft, and they keep it 
 always in view. All their words and ac* 
 tions are intended to be direftly or indi- 
 reftiy fubfervient to that one point. The 
 great purpofe of their lives is to get wealth : 
 they look therefore upon all things and 
 perfons around them, as tools which they 
 are to prepare and make ufe of in the exe- 
 cution of that defign: and they never fuf- 
 fer themfelves to be diverted from it : they 
 are averfe to all fludies or enterprizes that 
 are not fome way or other connefted witk 
 it : this is the only fciencc they defire to be 
 inftructed in : every thing is neglefted that 
 
 is 
 
or hardened Villain, v^ «.jq 
 
 is not, every thing attended to that is con- 
 ducive to this end: and they purfue it, not 
 at certain times only, or on fpecial occa- 
 fions, but wdth unremitting conftancy, and 
 to the laft moment of life. Here is fteddi- 
 nefs— this is application and perfeverance, 
 
 (2.) They are exceedingly thoughtful— 
 their heads are often at v^^ork, when other 
 men's are idle — they forecaft the event, lay 
 plans, compare different methods, reject 
 this and prefer the other as more effec- 
 tual — they feek for information, aim at 
 the beft intelligence, keep fufpicion awake, 
 are always upon guard, left they fhould be 
 furprized and overreached, and look with 
 an eye of penetration upon every perfon 
 with whom they tranfa6l bufuiefs. And 
 when the paffion for wealth is heightened 
 into the dotage of avarice, what concern, 
 what fear, what anxious thought and per- 
 petual contrivance to fecure or increafe 
 what they have got ! They fit up late^ and 
 rife early ^ and eat the bread of carefulnefs. 
 
 (3O They- 
 
320 ^ Of the fubtle Steward^ 
 
 . (3.) They excel in zeal alfo. The wof-^ 
 (liippers of Mammon furpafs all men in 
 a fmcere ardor of affeftion to the objeft 
 of their devotion. They fay to gold^ T^hou 
 ^rt my hope, and .to fine gold, Thou art my 
 cq?fide?ice : And they fay it from the hot-. 
 torn of their hearts. Wealth is their god, 
 and they have no other god before him ; 
 and they love him with all their heart and 
 foul and mind and ftrength. Their affec- 
 tions are never eftrangcd from him, and 
 they have hardly the leaft efteem for any 
 ether thing. When he fmiles upon them 
 with the light of his countenance, /. e. 
 when they have a profpe6l of great gain^ 
 what joy does it infufe into their hearts ! 
 What a fecret pleafure and alacrity does 
 the confcious fenfe of it give them ! But if 
 he frown upon them, what dejedion and 
 grief, what fmcere mourning and lamen- 
 tation ! Their God has forfaken them ; 
 and miferable as they arc, what fliall they 
 do ? — Their only refource is, with all fub- 
 mijTion and diligence to. fcek his favor yet 
 
 a^a;ain > 
 
cr hardened Villain. 32'r 
 again i and if, like the fteward in the pa- 
 rable, they cannot dig, and are afhamed 
 to beg, any method will be taken, honeft 
 or difhoneft, provided it appears efFeftual 
 to the purpofe. Nothing moves men of 
 this charafter, nothing touches them to 
 the heart, but what relates to their intereft* 
 They are cold and indifferent to all other 
 fubje£ls : and tho' you were to fpeak on 
 the weightieft fubjecl with the eloquence 
 of an angel, your words v/ould be to 
 them only as a pleafant found of one that 
 plays well on an inftrument -, but a found 
 which in their ears has no fenfe or mean- 
 ing. But in what concerns their intereft, 
 how quick of apprehenfion — how fenfibly 
 affe6led — then they are rouzed and all 
 awake — their paflions rife — they are ani- 
 mated and tranfported. Here is zeal — 
 
 this is the enthufiafm of that feft, which 
 our Savior ftiles, the children of this world. 
 
 (4.) It may be proper to obferve alfo 
 
 how artful and inventive th^y are. — Befide 
 
 Vol, III, y the 
 
322 Of'theftLhjle Steward, 
 
 the commpn and beaten road of life, hovy 
 |iiany-by-way^of their, own finding out in 
 
 order to compafs their ends And when 
 
 preffed with any difficuhy, what fetches 
 $nd evafions, what duplicity of language 
 0nd conduft; and like a certain fagacious 
 animal, how fkilful to lay traces to amufe 
 and deceive, or to gairt fome covert and 
 
 fubterfuge ! The fteward in the parable 
 
 had lived fplendidly upon the plunder of 
 his mafter's fortunes ; and for a time had 
 the art to conceal his frauds: But when they 
 were detected, 'and that he found he could 
 hold his poft no longer, and muft give in 
 his accompts ; it might be thought, that he 
 had run to his utmdft length, and had 
 entangled' himfelf effeftually. And indeed 
 he feems to be terribly difconcerted. 
 Wl^at Jl^all 1 dp? My lord taketh from me 
 the Jlewardjhip — I canjiot dig — to beg I am 
 a/ha'i7cd. But making ufe again of his in- 
 vention, he found a notable expedient ftill 
 remaining, by which he could extricate 
 himfelf from the prefent difficulty, and 
 
 make 
 
or hardened Villain, 323 
 
 make fome provifion for his future fub- 
 fiftence; and lofing no time, puts it im-- 
 mediately in execution. 
 
 Lastly, They admire this fcience of 
 worldly wifdom, delight in the ftudy and 
 praftice of it, and efteem it the higheft 
 attainment of the human underftanding ; 
 and for this reafon make a greater profici- 
 ency in It. Learning they look upon as a 
 poor accompliiliment — honefty, a vulgar 
 quality — generofity, a meer bait to catch 
 applaufe — and all thofe virtues which con* 
 ftitute real worth, as of little value. They 
 hold fuch perfons m no efteem, and give 
 them no praife : Or if they are obliged to 
 exprefs fome approbation, take care to 
 throw in an equal mixture of detraftion. 
 At the fame time they value themfelves 
 
 exceflively for their own wifdom are 
 
 pkafed above meafure with the fuccefs of 
 their fchemes — and exult with a confcious 
 fuperiority over thofe v^ho are lefs llcilled 
 in the artifices of mankind, and the crafty 
 Y 2 management 
 
324 Of the fubtle Steward, 
 
 tnanagement of affairs. They defpife the 
 men of fimplicity and plain-dealing, who 
 dully purfue the ftiaight and open road of 
 life, and laugh in fecret at thofe whom 
 they can impofe upon ; but envy thofe 
 who are more fagacious and fuccefsful than 
 themfelves 3 and are excited by a fpirit of 
 emulation to improve in the arts of life, 
 and to furpafs all their neighbors in world- 
 ly acquifitions. Hence they excel, and are 
 wifer in their generation than the children of 
 
 Jigbt. 
 
 i 
 
 Let us now turn our attention to the 
 men of a different charafler, whom our 
 Savior diftinguillies by the title of the chil- 
 dren of light ; and compare their genius, 
 (kill and application in purfuit of their 
 ends, with the ability -of the men of the 
 former character. There are, no doubt, 
 (our Savior plainly fuppofcs that there are) 
 fome men in tlie world, who amidft all 
 their fecular cares and purfuits, aim at 
 ibmething befide the things of this world, 
 
 and 
 
or hardened Villain^ 32 c 
 
 and fomething beyond the bounds of this 
 life ; who prefer the internal pofTefiion of 
 innocence and virtue to external treafures ; 
 and who aftually believe, that there will 
 be another life ; and think themfelves ob- 
 liged by the higheft motives to make fome 
 provifion for it. The objefts of their pe- 
 cular attention and purfait, are wifdom 
 and virtue, exerted in a worthy and ufeful 
 condufti as the foundation of peace, fta- 
 bility, and fatisfaftion of mind in this 
 world, and of eternal life and happinefs 
 hereafter. And did they purfue thefe truly 
 valuable and defirable objefts with equal 
 fpirit, as the men of this world purfue 
 riches > what fuccefs and profperity would 
 attend them ! and what encomiums would 
 they juftly merit !---^ 
 
 But a proper knowledge of mankind 
 will convince us, that our Savior's afler- 
 tion is continually verified in human life. 
 How much nobler foever thofe ends are, 
 which the men of religion profeffedly aim 
 
 Y 3 at, 
 
326^ Of the fiihtle Steward, 
 
 at, than ihofe which the children of this 
 ivorld propofe to themfefves, the latter far 
 furpafs the former, in a fagacious and dili- 
 gent attention to them. Rehgion is praclif- 
 ed, and the everlafting treafures and felicities 
 of another Vv'orld purfuedj with indifference 
 and negligence, compared to the intenfe 
 care and application employed in worldly, 
 affairs- If fome men were to mind reli- 
 gion ^s much as others do the world, and 
 were as thoughtful and folicitous to grow 
 wife, as others to become rich, as ftudious 
 and ingenious to do good, as others to get 
 gain; what improvements might be ex- 
 pected ? and what happy fruits would be 
 produced from fuch noble and lingular 
 exertions of Ikill and induftry ? But were 
 we to fearch through the whole world, and 
 to felecl out of it men of the beft charac- 
 ters, could we hope to find any among 
 them, who are as much in earneft to ob- 
 tain the rewards of virtue and religion^ 
 and as wife in taking the moft effeftual 
 means, as many are to fecure and increafe 
 . - their 
 
or hardened Villatn. 327 
 
 their'temporal poffeffions? The contrary 
 is too apparent : and nothing occurs more 
 frequently to our obfervation than the 
 weaknefs, r^egligence, and errors of good' 
 men, their want of judgment, or atten- 
 tion, or refolution, or diligence, in the 
 pra6tice of religion. How often are they 
 diverted by temptations from purfuing the 
 ends they propofe? How eafily impofed 
 upon by defigning men ? How flow in 
 profecution of what they profeffedly aim 
 at, and carelefs of finding out the true 
 means of obtaining it ? — It may raife our 
 admiration to fee the art and induftry of 
 fome men in their worldly affairs, and to 
 procure wealth : But tt) fee good men em- 
 ploying equal degrees of attention and 
 activity in the praflice of religion, in 
 guarding againft errors, in liftening to 
 information, in carrying on ufeful defigns, 
 in beftowing their time and their wealth 
 to the beft purpofes, and providing for 
 their eternal intereft and happinefs — would 
 be a much more uncommon fpecSlacle. 
 
 Y 4 The 
 
328 Of the fubtle StewarJ^ 
 
 The natural caufe which may be af- 
 ligned of this great difference, is, the dif- 
 ferent nature and fituation of the feveral 
 objeds. For the things of another world 
 lie beyond our fight and experience — and 
 virtue, and the happinefs of it, are objects 
 of our reafon and underftanding, but can- 
 not captivate our fenfes and paffions as 
 v/orldly things ufually do. And therefore, 
 tho' men may prefer the former to the latter 
 in their calm and deliberate judgment 3 yet 
 cool judgment, or mere belief, has but a 
 feeble influence, compared to the warm 
 and vigorous affe6lions of a worldly heart, 
 efpecially when increafed by indulgence and 
 enflamed by fuccefs. 
 
 Let us now proceed, Thirdly, to the 
 ufe we ought to make of the obfervation 
 
 in the text. The firft point of true wif- 
 
 dom is to fix upon right ends or objet51:s 
 to be purfued in the conduft of life. The 
 fccond, to employ our abilities in a pro- 
 
 fecution of thofe ends, It is in the firft 
 
 and 
 
er hardened Villain. 329 
 
 and leading point, that the men of this 
 world are widely miftaken. They place 
 their fupreme good in external poflfeffions. 
 They conceive nothing greater and happier 
 than worldly profperity, to be, and to be 
 reputed, rich, and continually encreafing in 
 wealth, and to enjoy the fuperiority and 
 affluence which attend large and growing 
 poffeffions. They confider not the preca- 
 rioufnefs and emptinefs of thefe things* 
 They know not the dignity and value of 
 true virtue, or the honor and happinefs 
 which it beftows. They are infenfible of 
 the pleafures of a generous mind ; and the 
 elevacted views, the pleafmg hopes, the folid 
 confidence, which true religion infpires. 
 With all their prudence and forefight, they 
 fee but a little way before them; never 
 think of the condition they may find them- 
 felves in after death; and are deftitute of 
 all fenfe and confideration in the moll mo- 
 mentous concern of life. They imagine 
 them felves to be rich and encreafed in goods ^ 
 (ind to have need of nothings and know not 
 
 thai 
 
33^ Of the fuhtle Steward^ 
 
 that they are poor ^ and nakedymd blind ^ and 
 mijerabk. But in the fecond or fubfequent 
 point of wifdom they exceil, and are wifer 
 in their generation than the children of 
 light. Allowing them their firft principles, 
 and that the worldly ends and objects they 
 aim at are as valuable as they imagine them 
 to be, and that their highefl intereft and 
 happinefs lies in them; if we allow them 
 thefe premifes, they arc right in the con- 
 fequence, and deferve to be applauded for 
 their Ikill and afliduity, which they often 
 difcover in purfuing them. The lord com- 
 mended the unjuft fteward becaufe he had 
 done wifely. The fault does not lie in the 
 ability or diligence men exert; but in the 
 difhoneft or indireft methods they are 
 tempted to ufe in order to obtain fuch 
 things, and their negle6l of things infinitely 
 better. Men may purfue the world with 
 all the fagacity and diligence they are 
 mailers of: fuch condu6l is generally com- 
 mended, and reafon does not difapprove 
 it ; nor does our holy religion forbid it, as 
 
 far 
 
or hardened Villaiii.,^ 33t. 
 
 £ar as is confiftent with the rules of honor, 
 and integrity, with the good of fociety, and 
 with a fupreme view to their own eternal 
 intereft and happinefs. But when men 
 make gain their rehgion, enflave themfelves 
 to Mammon, and perfer his fervice to the 
 fervice of God; then prudence degenerates 
 into craft, induftry is worfe than idlenefs, 
 and all their worldly wifdom becomes in 
 effect the greateft folly. Judgment, pene- 
 tration, fkill, care, forecaft, and induftry, 
 are quahties of great ufe and importance : 
 for without them, no valuable end can be 
 purfued, or poffeflion acquired. But thefe 
 qualities, though excellent in themfelves, 
 may be all employed to low ends and un- 
 worthy purpofes, in purfuits that will ter- 
 minate in no advantage either to ourfelves 
 or others, or in accomplifiiing felfifh, ava- 
 ritious, and unjuft defigns, to the hurt of 
 others, and to our own eternal perdition.^ — > 
 It may juftly move our regret, to fee ad- 
 mirable talents proftituted to mean and 
 ignoble ends : to obferve men indefatigable 
 
 in 
 
33^ ^f ^^^ fuhtk Steward^ 
 
 in acquiring what will do them no good, 
 exceedingly bufy in trifling affairs, won- 
 derfully ingenious to no valuable purpofe, 
 and employing their utmoft thought and 
 aftivity, when the principal effeft of all, 
 IS to indulge the paffion, and feed the grow- 
 ing difeafe, of covetoufnefs, — to make them- 
 felves mifers in this world, and in another, 
 miferable or nothing. 
 
 On the other hand, the children of light 
 fee things in a different view, take a clearer 
 and more extenfive profpeft, difcern the 
 cbjefls which religion propofes, and ac- 
 knowledge the fovereign dignity, excellence, 
 and worth of them. They are therefore 
 right in their principles, and wife in the 
 firft and capital point of wifdom : but un- 
 happily fail in the fubfequent point ; and 
 fuffer themfelves to be far outdone by the 
 children of this world, in a judicious and 
 affiduous application. This is their re- 
 proach : tho* they feek for glory, honor, 
 and immortality ; they feek with indolence^ 
 
 inattention, 
 
or hardened Villain. 335 
 
 inattention, and imprudence, in compa- 
 rifon of the fagacious judgment, the keen 
 infpedion, and the patient continuance, 
 with which men follow after the precarious 
 poiTeffions of this mortal life. 
 
 The inftruftion our Savior intended to 
 convey to us is, that we take example from 
 the men of this world, and imitate their 
 policy, prudence, and diligence ; but with 
 a view to greater and worthier objefls than 
 thofe which engrofs the whole attention of 
 thefe fons of earth. — It is an elegant epithet 
 which he applies to riches — he ftiles them 
 unrighteous, not refpefting the means by 
 which they are fometime obtained, but the 
 •'Very nature and quality of them ; implying 
 that there is a knavery and deceit in them—- 
 
 they delude and difappoint men they 
 
 carry flattering appearances, but there is 
 nothing fubftantially good and lafting in 
 them. Mammon promifes men great things, 
 and a world of happinefs; but he was a 
 liar from the beginning, and ought not to 
 
 be 
 6 
 
334 ^f ^^^ Ji^Me Steward y &c, 
 be trufted. Some men efteem him as their 
 beft friend : but he frequently proves trea- 
 cherous and cruelj often betrays them to 
 their hurt, and always deferts at the lafl. 
 
 Hear then the important advice of our 
 blefled Savior: Maize to yourfehes friends of 
 the Mammon of unrighteoufnefs \ fo ufe and 
 improve the fleeting and deceitful riches of 
 this world, that when death fliall difpoflefs 
 you of them, and eject you from your 
 prefent poffefTions and dweUings, you may 
 be received into everlafting habitations. — 
 To this end, let us be as v^ife to do good, 
 and to become rich in goodnefs, as other 
 men are to become rich in w^orldly goods: 
 for hereby v/e fliall lay up for ourfelves 
 treajures in heavenly where no thief approach- 
 ethy nor ruft cor?'upteth. 
 
 Happy is the man that findeth this wifdom^ 
 and with all his getting getteth this itnder^ 
 /landing. For the merchandize of it is better 
 than the merchandize of filver^ and the gain 
 thereof than fine gold. 
 
 5 ^ D I S9 
 
'ia'ioii^o>*Q>.'6>?65>i«>Jtq>^oi.«o>iiO^ 
 
 DISCOURSE VIL 
 
 Of the inhuman rich Jew^ and his 
 Brethren. 
 
[ 337 ] 
 
 Luke xvi. from 19. to the end. 
 
 T^here was a certain rich man^ which was 
 c loathed in purple and fine linen ^ and fared 
 fumptuoujly every day. And there was a 
 certain beggar named Lazarus^ which was 
 laid at his gate full of fores -, and de firing 
 to be fed with the crumbs which fell frora 
 the rich maiis table : moreover the dogs 
 came and licked his fores, Aiid it came to 
 pafs that the beggar died % and was carried 
 by the angels into Abraham's bofom. "The 
 rich man alfo died and was buried. And 
 in hell he lift up his eyes^ being in torments^ 
 and feeth Abraham afar off, and Lazarus 
 in bis bofom. And he cried, and faid. 
 Father Abraham, have mercy on me -, and 
 
 fend hazarus^ that he may dip the tip of 
 his finger in water ^ and cool my tongue : 
 
 for I am tormented in this fame. But 
 Vol. hi. Z Abraham 
 
33^ O/" //6^ inhuman rich Jew^ 
 
 Abraham faidy Son, remember y that thou 
 in thy Ufe^time receiibedjl thy good things^ 
 and likewife Lazanis evil things : but now 
 he is comforted^ and thou art tormented. 
 And befides all this, between us and you 
 there is a great gulf fixed : fo that they 
 which would pafs from hence to you^ can- 
 not ; fieither can they pafs to us, that would 
 come from thence > Then he faid, I pray 
 theCy therefore^ father^ that thou wouldeft 
 fend him to my father s hoife : for I have 
 five brethren ; that he may tefiify unto them^ 
 lefi they alfo come into this place of torments 
 Abraham faith unto him^ They have Mofes 
 and the prophet s^ let the?n hear them. And 
 he faidy Nay^ father Abraham \ hut 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 be perfuadedy though one rofe from 
 the dead. 
 
 \ 
 
 A 
 
 S this parable hath a manifeft re- 
 ference to the Jews, to the weal- 
 thier 
 
ctnd his Brethren. 3^rt 
 
 thier part of them, and to fuch as reje6led 
 our Savior -, fo we cannot fuppofe any au- 
 dience or occafion more proper for it, than 
 the fame which gave rife to the foregoing 
 parables. They may be confidered as fol- 
 lowing each other in a proper feries* 
 
 His former reprefentatlons being inef- 
 fedlual to the conviftion of the pharifees 
 and fcribes ; he makes ufe of ftrono-er 
 images, more ftriking contrails, and more 
 afFefling incidents 3 and puts his fentimcnts 
 into the mouth of their great anceftor 
 Abraham, for whom they had a high ve- 
 neration, and from whom they were proud 
 of being defcended. He extends his fcenery 
 alfo to another world. The fcene of fome 
 of his parables is wholly in this world ; of 
 others, wholly in the future ftate : In this, 
 there is a tranfition from one to the other. 
 
 We (liall (i.) give a narration of the 
 
 parable: (2.) (liew the propriety of it, as 
 
 addreffed to the pharifees and fcribes : and 
 
 Z z (3.) make 
 
34<^ Of ^^^ Inhuman rich JeWy 
 
 (3.) make obfervations on the feveral parts 
 
 of it. 
 
 (i.) The Parable^ 
 
 There was a certain rich Jew^ who 
 feemed from his manner of life, to confider 
 the wealth he was polTefled of, only as the 
 means of procuring to himfelf whatever 
 might gratify his own inclinations; and to 
 apply it to no other purpofe. His whole 
 'ftudy was to pleafehis fancy and appetites, 
 with the moft exquifite refinements of lu- 
 xury : and his higheft ambition, to make a 
 fumptuous and fplendid appearance. Thefe 
 things engroffed his heart and affeftions : 
 and hence his temper became fo felfifh and 
 contrafted, that he had loft all fentiments 
 of humanity and beneficence ; and had no 
 conception of thofe tender fympathies, 
 which lead men to compaffionate the mi- 
 ferable, and relieve the necefTitous. 
 
 At this man's gate was laid (left there 
 perhaps by thofe who were grown weary 
 
 or 
 
and hh Brethren, 341 
 
 or incapable of taking care of him) a poor 
 "Jew, named Lazarus^ in the greateft di- 
 fh'efs, and ready to perilh through the ex- 
 tremities of difeafe and want. Unable to 
 fubHll by his own induftry, he was of 
 necellity thrown upon the kindnefs of 
 others. And in hopes, that where there 
 was fo much affluence he might find fome 
 relief, as a kind of lafl: refource, he refted 
 his fate on the humanity of this his opu- 
 lent neighbor. Ht: concluded, that a cafe 
 fo deplorable as his was, could not fail of 
 exciting the compafiion of a fellow crea- 
 ture, a neighbor, and brother ^ew ^ efpe- 
 cially as all he defired or prefumed to hope' 
 for were the crumbs which fell from his 
 table. The poor man however was dif- 
 appointed even in this flender hope. Not 
 the leaft notice is taken of the piteous fpec- 
 tacle by any of the family: the fame fpirit 
 of fehiflinefs and voluptuoufnefs prevailed 
 through every part of it, and extinguilhed 
 the fenfe of humanity and compaffion. He 
 was left to ftruggle with all the variety of 
 Z 3 wretched nefs. 
 
342 Of the inhuman rich JeWy 
 wretchednefs, till encreafing pain and fa- 
 mine put an end to his miferable life. 
 
 The apprehenfion of death is often bitter 
 to thofe who hve in eafe and profperity : 
 But how friendly and acceptable muft the 
 approach of it be to him, v/hofe condition 
 was fo forlorn and hopelefs ! It was indeed 
 a mott defirable change ; as it proved, not 
 only the end of all his fufferings, but the 
 commencement of his happinefs. From a 
 death attended with the moft abject and 
 diftrefsful circumftances, he was raifed to 
 another life, was conducted by angels to 
 the habitation of the blefied, and placed 
 there in one of its higheft manfions, even 
 next to his great anceftor Abraham. 
 
 The rich man alfo died. — Free from the 
 
 pains of a lingering diftemper, he might 
 
 fink at once from the full of enjoyment of 
 
 life and health into the fleep of death. He 
 
 was buried too, and, no doubt, with a pomp 
 
 and magnificence becoming the wealth and 
 
 fplendor in which he had lived. 
 
 Bar 
 
and his Brethren, 3^^ 
 
 But what a fad reverfe did death prove 
 to him ! the period of his pleafures, and 
 the beginning of his fufferlngs. — -Though 
 while hving, and in the midft of his mirth 
 and diffipation, he might never think of 
 his latter end ; or might fiippofe, that his 
 exiftence would ceafe with his life, and fu- 
 turity be no more to him, than if he had 
 never been born -, or flatter himfelf with a 
 hope that his Jewijh defcent and religious 
 profeffion would fuffice to exempt him from 
 punifhment, and entitle him to a place 
 with his blefled anceftors — he awakes in 
 
 the midft of torments : And in that 
 
 dreadful fituation, throwing his eyes about 
 him for relief or efcape, to his extreme 
 aftonifhment and confufion, he difcovers^ 
 at a remote diftance, the great father of 
 his nation, and Lazarus by his fide. For 
 a moment, the remembrance of his crue]^ 
 negleft of the wretched Lazarus^ a fear of 
 his refentment, and an awe of fo illuftrious 
 a perfonage as Abraham, intimidated and 
 held him in fufpenfe. But feeing none 
 Z 4 other 
 
344 Of the inhuman rich Jew^ 
 
 other to apply to in his anguiQi, and hop- 
 ing that he might pofiibly obtain feme re- 
 lief, from the kindnefs and compadion of 
 thofe happy fpirits, after a violent ftiuggle 
 between hope and defpair, and ftimulated 
 by the acutenefs of his pain, he ventured 
 to addrefs his progenitor, and implore 
 mercy. But confcious how unworthy he 
 was of mercy, who had been v/cnt to fhew 
 none, all the favor he thought fit to alk, 
 was the leaft abatement of his mifery even 
 but for a moment — a drop of water only 
 upon his tongue — from the finger of Lazarus, 
 
 The good patriarch no fooner heard his 
 requeft, than with the ferenity and benig- 
 nity of a celeftial fpirit, he firfl; intimated to 
 him the juftice of the cafe, by reminding 
 him of the different conditions, in which 
 he and Z/^2r^rz/j had lived upon earth: and 
 then alledgcd the impoffibility of a com- 
 pliance. " Remember, Son" (faid he) '' tlie 
 «< goods which you enjoyed, and the evils 
 ** which he fuffered. As it v/as not fit 
 
 '' that 
 
and his Brethren. 34^" 
 
 *' that difference fliould continue for e- 
 
 <c ver s — the fcene is now reverfed you 
 
 " have exchanged conditions — he is com- 
 *' forted, and you are tormented. Befide 
 " all this, you a(k for what is impofuble — 
 *' each of us are confined within our pro- 
 " per fpheres — the great boundaries of the 
 " different regions we inhabit are impafs- 
 " able, and prevent all intercourfe." 
 
 Humble and earneft then as the peti- 
 tion was, it could not be granted him. 
 And the unhappy criminal, filenced by an 
 argument fo convincing, forbore all further 
 folicitation in his own behalf. But that he 
 might not lofe all advantage from this in- 
 terview with Abraham^ his next thought 
 was of his furviving brethren. He knew 
 fo much of their manner of life, as to have 
 painful apprehenfions of the coniequence. 
 And though his own condition was hope- 
 lefs and without remedy, he had io much 
 love for them, and felt fo ftrong a defire 
 •of preventing, if poffible, their final mi- 
 
 fery, 
 
346 Of the inhuman rich JeWy 
 
 fery, that he earneftly interceded for them. 
 His in treaty was, " That as Lazarus could 
 *' not come to his relief, he might be fent 
 *' to his brethren on earth, to warn them 
 " efteftually of their danger, left they alfo 
 " fhould come into the fame place of tor- 
 
 *^ ment." ^But in this petition he was 
 
 equally unfuccefsful. The patriarch an- 
 fwered -, " There is no reafon for having 
 *' recourfe to fuch uncommon means of 
 " reformation — the admonitions they have 
 " already are fufficient, if they will give 
 *' heed to them — they have Mofes and the 
 *^ prophet Sy let them hear them/'-— — -This 
 reply did not convince or fatisfy the fup- 
 pliant. Perfuaded of the efficacy of his 
 expedient, and that tho' ordinary means 
 might fail, fo extraordinary a method would 
 certainly produce a good effect- j — he urged 
 his fuit with a degree of confident impor- 
 tunity : " Nay, Father Abraham^ but if one 
 «' w^ent unto them from the dead, they will 
 «' repent." — The wife patriarch thought 
 differently 3 and concluded the converfation 
 8 with 
 
and his Brethren. 347 
 
 with peremptorily affluing him, " That 
 <' whatever fuccefs he might expeft from 
 *' fuch an expedient, it would prove in- 
 «' efFeftuai : and that if they v;oald pay 
 no regard to Mofes and_the prophets ; nei^ 
 ^ ther v/ouid they be. perfuaded, no, not 
 though one aroie from the dead," 
 
 We are now to confider the propriety 
 of this parable, as addreifed to the phari- 
 fees and fcribes. — The principal or con- 
 eluding point of it appears to be a pre- 
 diflion of their final unbelief, impenitence, 
 and condemnation, notvvithftanding the 
 ftrongeft evidence and admonition w^hich 
 would be afforded them. — We fhould con- 
 fider this prediction as comprehending not 
 every individual of that party of his au- 
 dience, but only the generality or greater 
 part of them ; and as a conclufion drawn 
 from moral premifes, rather than a pro- 
 phecy, refulting from abfolute prefcience, 
 or founded on phyfical certainty. As the 
 patriarch ipfers concerning the five bre- 
 thren. 
 
34^ Of the i nhiiman rich ^ew^ 
 
 thren, from their total difregard to Mofei 
 and the prophets^ that neither would they 
 be perfiiaded or converted, tho* one arofe 
 from the dead ^ fo our Lord intended to 
 infer the aforementioned predi6lion co]t- 
 cerning the pharifees and fcribes, from tiie 
 condu6l and difpofition which they difco- 
 vered in their oppofition to him ^— not 
 merely from the oppofition itfelf, but ihat 
 malignity of heart from which it pro- 
 ceeded. 
 
 Particularly, in the firft place, their 
 Covetous, unjuft, fraudulent and hypocri- 
 tical difpofition j which he expofes in the 
 chara6ler of the unjuft fteward, and the 
 fubfequent inftruftions, addrefled indeed 
 to his own difciples, but pointed at them. 
 For they were men of this world, and very 
 wife in their generation, very artful in 
 preferving exterior appearances, and fup- 
 porting a reputation in the opinion of the 
 vulgar, without any real integrity or worth. 
 Under the moft fpecious mafk of ceremo. 
 
 nious 
 
 i 
 
and his Brethren. 34.Q 
 
 nious gravity and fandlity, and of a zealous 
 attachment to religion, they gratified their 
 own avarice, and obtained their worldly 
 ends ; devouring widow s hotifes^ and jor a 
 pretence^ or difguife, making long prayers. — 
 In the next place, their luxury and inhu- 
 manity — which are intimated in the con- 
 dition and condufl of the rich man in this 
 parable. They made indeed the like pre- 
 tences to charity as they did to devotion. 
 For they gave alms publickly at certain 
 ftated times and by found of trumpet. But 
 as in this cafe, not the mod impotent and 
 needy, the moft modeft and deferving, but 
 rather the moft able and aftive, the moft 
 forward and importunate beggars would 
 be likely to fliare all the benefit of fuch 
 alms, fo it was meant as a mere parade 
 or pompous ftiow of generofity, by which 
 they threw a cloke over their real inhu- 
 manity and neglect of fuch as were in the 
 greateft diftrefs and moft deferving of their 
 compaffion. It was fufficient they thought 
 to vindicate their total negle<5t of the pooreft 
 
 and 
 
350 Of the inhuman rich jfei^y 
 
 and moft diftrelTed ob]e6l, though a bra- 
 ther-yt"z£;, if they coald Ilile him a pub- 
 lican or a finner. With what haughtinefs 
 and contempt do they reply to the poor 
 beggar who had been miraculoufly cured 
 of his native bUndnefs by our Savior^ when 
 he prelumed to defend the charafter of his 
 benefaftor, nou waft altogether born in fin-, 
 end dojl thou teach us ? They made the hke 
 pretences alfo to failing and abftemioufnefs: 
 But though they might really obferve fome 
 ftated times of falling, yet it was for the 
 moft part only disfiguring their faces, that 
 they might appear unto men to f aft : for thqjT 
 loved the uppermoft rooms at feafis, v/here we 
 may prefume they did not mean to give 
 fpecimens of their abftinence. And when 
 they made a feaft, they took care to invite 
 only their rich friends and neighbors, who 
 could make them a recompence, and at 
 whofe tables they could amply repay them- 
 
 felves by a luxurious indulgence. And 
 
 in the third place, their real contempt of 
 the law and the prophets, /. e. of the moft 
 
 important 
 
and his Brethren. 351 
 
 important moral precepts and inftru6lions 
 of that religion which they profelTed. One 
 part of their charge againft him was, that 
 he taught things contrary, not only to the 
 traditions of the elders (which w^s true in 
 fome inftances, becaufe they made void the 
 commandments of God by their traditions) 
 but alfo to the law and the prophets ; which 
 was not true. For he was a perfefl ex- 
 ample of all that righteoufnefs which the 
 law and the prophets required^ and by his 
 infl:ru6lions explained and enforced the 
 feveral important branches of the law. Yet 
 under color of their religious zeal, they 
 traduced him as a fubverter of the law and 
 the prophets. This is probably the rea- 
 fon, though it is not exprelTed by the hi- 
 ftorian, of the paflage preceding this pa- 
 rable. — The law and the prophets were until 
 John. Since that tifne the kingdom of GOD 
 ispreachedy and every manprejjeth into it. But 
 it is eajier for heaven arid earth to pafs awa)\- 
 than for one tittle of the law to fail. Whofo-- 
 ever putt eth away his wife^ and marrieth ano^ 
 
 ther^ 
 
352 Of the inhuman rich JeWy 
 
 ther^ committeth adultery : and whofoever mar" 
 rieth her that is put away from her hufbandy 
 committeth adultery. Which pafTage appears 
 to be meant in anfwer to the popular ob- 
 Je6lion which they had raifed againft him, 
 that he fet up his own authority in oppofi- 
 tion to that of Mofes and the prophets : as a 
 proof of which they alledged his denying the 
 right of repudiation. He therefore plainly 
 intimates to them, " That John the Bap- 
 " tift and himfelf had an authority equal 
 " to that of the preceding prophets ; that 
 " the kingdom of God, which they preached 
 *^ and urged men to embrace, was not 
 '• fubverfive but promotive of the main end 
 " and defign of the law of God, which was 
 " of immutable obligation, and as fixed as 
 *' the conftitution of nature itfelf ^ and that 
 " as to the inftance of repudiation, he con- 
 " fidered it as no part of the law, but an un- 
 " reafonable licence, produdive of immoral 
 ** confequences." In other places he clearly 
 defines what he meant by the law and the 
 prophetSy which he afTerts that he came not 
 to deflroy but to fulfiL Matth. vii. 7. Afk and 
 
 it 
 
dfid hh Brethren. 353 
 
 'it jhall be given you : feek and ye Jhall find : 
 knock and it /hall be opened unto you — for 
 your Father in heaven will give good things 
 
 to them that ajk him thereforey all things 
 
 ye would that 7nen fiocidd do to you^ do ye fo 
 
 to them : for this is the law and the prophets. 
 
 And again, Thoujhalt love the Lord thy God 
 
 with all thy hearty and thy neighbor as thy^ 
 
 felf : On thefe two commandments hang all the 
 
 law and the prophets. In this parable he 
 
 ~ retorts the aforementioned charge which 
 
 they brought againft him, by intimating in 
 
 an admirable manner their real contempt of 
 
 the law and the prophets, notwithftanding 
 
 all their pretended zeal for them : and hence 
 
 foretells, by the mouth of their great an- 
 
 ceftor Abraham^ their incorrigible wicked- 
 
 nefs and final mifery, notwithftanding the 
 
 moft powerful means ufed for their con- 
 
 viftion and reformation. 
 
 Their rejection of the gofpel, and im- 
 placable enmity to him, did not proceed 
 from any deficiency in the evidence which 
 
 Vol. IIL A a he 
 
354 Of the inhuman rich Jew^ 
 he offered them ; but their immoral dif- 
 pofitions and incorrigible temper deter- 
 miined them to refift the evidence whatever 
 it was, and to demand continually more 
 and greater. — At one time (Matth. xii. 38.) 
 not leaving it to his wifdom to judge of 
 proper objefts and occafions, but prefum- 
 ing that his miraculous power fhould be 
 exerted at their pleafure, they demanded 
 that a miracle fliould be wrought upon the 
 fpot for their conviftion : probably that 
 they might have a pretence, from his re- 
 fufal, to deny his power, and the truth of 
 the miracles he was faid to have wrought. 
 To this infolent demand he replied, A 
 wicked and adidterous generation feeketh after 
 afign : but no fign fhall be given to it^ except 
 thefign of the prophet Jonas, For as Jonas 
 was three days and three nights in the fijhe^ 
 belly ^ fo JJjall the Son of man be three days aiid 
 three nights ifi the heart of the earth. The 
 meaning is, not that he intended to work 
 no more miracles ; but that he would not 
 work at their inftance merely, or to gratify 
 
 their 
 
and his Brethren. 3jr 
 
 their curiofity, caprice, or arrogance — ^but 
 referred them to his own death and re- 
 furre(5lion, as the fignal proof of his mif- 
 
 fion.^ At another time (Matth. xvi. i.) 
 
 after they had feen him work many mi- 
 racles on earth, they went to him, and 
 with a folemn aflurance required him to 
 Jljew them a fign from heaven. They de- 
 nied the reality of his miracles, as long as 
 they had any plaufible pretence for it And 
 when they were too numerous and fdf- 
 evident to admit of a difpute concerning 
 the reality of them ^ and confequently, the 
 only queftion left, was concerning the 
 power which wrought them ; they roundly 
 afferted that it was not divine but diabo- 
 lical, and that it proceeded from Beelzebub 
 the prince of demons : though they were no 
 lefs a6ls of goodnefs and beneficence, than 
 
 of power. When he was hanging upon 
 
 the crofs, they faid, het him come down from 
 the crofs and we will believe in him: yet when 
 they had the ftrongefl atteflations of his 
 being actually rifen from the dead ; they 
 A a 2 evaded 
 
3 ^6 Of the inhuman rich Jew^, 
 
 evaded the force of the evidence, by a moft 
 abfurd pretence, that his difciples had come 
 by night and jlolen him away : though they 
 knew that they had themfelves fecured the 
 fepulchre, by the jflrongeft precautions they 
 could devife — a ponderous ftone to fill up 
 the entrance, joined to the rock by a broad 
 feal, and a guard of Roman foldiers, who 
 were every one liable to be puniflied with 
 death, if they fuffered the fepulchre to be 
 invaded. 
 
 It was not till they had rejc£led all his 
 admonitions with the utmoft contempt, 
 and difcovered an unconquerable prejudice 
 and implacable rancor againft him, that 
 he openly declaims in the midfl oi Jerufa* 
 leniy and denounces judgment againft them, 
 (Matth. xxiii.) for their religious pro- 
 feffion and wicked pra6lices — their 'ftmtting 
 up the kingdom of heaven againfl fneny and 
 neither going in thcmfel'ues nor filtering thofe 
 that were entring to go in — their devouring 
 widow s houfeSy and for a pretence making 
 
 long 
 
end his Brethren, ^57 
 
 long prayer — their compaffing fea and land to 
 make one profelyte^ and making him twofold 
 more the child of hell than themfehes — their 
 abfiird and immoral interpretations of the 
 law"— their ftraining at a gnat and fwaU 
 lowing a camel — paying tithe of mint^ anife 
 and cummin^ yet omitting the weightier mat-^ 
 iers of the law y judgment y mercy y and faith — 
 their outwardly appearing righteous unto men^ 
 hut being within full of hyprocrijy aiid ini- 
 quity ^ like painted tombsy which appear beau- 
 tiful outwardy but within are full of dead 
 
 mens bones and of all uncleannefs their 
 
 building the tombs of the prophets and adorn-- 
 ing the fepulcbres of the righteouSy andfayingy 
 If we had been in the days of our j at hers y we 
 ivould not have been partakers in the blood of 
 the prophets 5 yet making it appear by their 
 own confejjion as well as conduSly that they 
 were the genuine pojlerity of them that killed 
 
 the prophets," He adds, Te fill tip then the 
 
 meafure of your fathers. Ye ferpentSy ye ge- 
 neration of vipers^ bow can ye efcafe the dam^ 
 fiat ion of hell? 
 
 A a 3 That 
 
358 Of the inhuman rich Jew^ 
 
 That he applied the beft means and 
 arguments m order to remove then* pre- 
 judices, correft their vices, and work a 
 change in their minds, the foregoing pa- 
 rables alEFord a clear demonftration, and 
 are moft admirable fpecimens of his man- 
 ner of conveying inftruflion and reproof. 
 By a careful review of this parable, we 
 may perceive fomething of that inimitable 
 Ikiil, with which he endeavored to work 
 upon the mofi: powerful fprings that ac- 
 tuate human nature, in order to their re- 
 formation— upon that fenfe of humanity, 
 which few are utterly void of — that prin- 
 ciple of felf-prefervation, which they were 
 undoubtedly pofieffed of— that belief of a 
 future ftate, which they maintained in 
 oppofition to the fadducees — that dread of 
 final and remedilefs mifery, which they had 
 too much reafon to apprehend — that fu- 
 ture alarm, which the moft aftonifhing fact 
 of his own refurre(5tion from the dead 
 (which he here intimates to them) would 
 iiaturally give them whenever it fliould 
 
 come 
 
and his Bretbreji, 3^5 
 
 come to pafs and confequently, that 
 
 ftrong jealoufy which they would un- 
 avoidably conceive (notwithftanding their 
 evil prejudices) from the whole feries of 
 his difcourfes and tranfaftions, left he v/aa 
 In reality their expected Mejjiah^ and his 
 doftrine of divine authority, — His deli- 
 cacy, in avoiding all defcription of the rich 
 Jevi^'s wicked charafter, and leaving it to 
 their own refle6lion, to determine from 
 circumftances, both what it was, and how 
 much like their own — his exquifite man- 
 ner of introducing their anceftor Abraham 
 into the fcene, as the perfon to whom the 
 wretched criminal fues for relief in vain, 
 and who replies to him with fo much pro- 
 priety and dignity his making ufe of a 
 
 charafter, more refpefted than his ov/n by 
 thefe pharifees and fcribes, to give weight 
 to his own fentiments — his touching their 
 national vanity, and converting even that 
 into a motive to their amendment : — thefe 
 ftrokes would furely be felt by thofe of 
 them who had any ingenuity of mind. 
 
 A a 4 Did 
 
360 Of the inhuman rich JeWy 
 
 Did not, then, the benevolent Savior 01 
 the v^orld afford them fufficient evidence? 
 and apply the fitteft means and ftrongeft 
 motives to reform them ? Means that would 
 have been elTe6tual, if they had not been 
 invincibly perverfe and obftinate, incef- 
 fantly demanding, with the utmoft petu- 
 lance, more and more evidence ? Would 
 he not have been ready to weep for joy at 
 fo happy an events as he d.Q.\i^\\j Jloed tears 
 of grief at their incorrigible wickednefs, 
 and the calamitous confequences which he 
 forefaw would enfue ? For when he drew 
 nigh to feriifalem the laft time, and from 
 a neighboring eminence beheld the city, he 
 wept over it, and faid. If thou hadfl known ^ 
 even thou^ at leaf in this thy day^ the things 
 which belong unto thy peace ! but now they are 
 hid from thine eyes. For the days Jhall come 
 upon thee^ that thine enemies fiall cajl a trench 
 about thee, and compafs thee rounds and keep 
 thee in on every fide^ and fall lay thee even 
 %vith the groiifid^ and thy children within thee : 
 (Mud they fall not leave in thee one ftone upon 
 
 another ; 
 
end his Brethren^ 361 
 
 mother : hecmife thou knewejl not the time of 
 
 thy vijitation. Afterwards, at the temple, 
 
 and in the midft of the people, he finillied 
 his declamation againft the pharifees and 
 fcribes, with thefe words, O Jerufakm^ Je^ 
 rufaleMy thou that killefl the prophets^ and 
 Jionejl them which are fent unto thee I how 
 often would I have gathered thy children to^ 
 get her, as the hen gathereth her brood under 
 her wings, and ye woidd ?20t ? Behold, your 
 
 habitation is left unto you deflate, And 
 
 when, almoft fpent with fatigue and cruel 
 treatment, he was conduced through the 
 ftreets, in order to his crucifixion, and faw 
 the tears of them that followed him, he 
 faid, Te daughters of Jerufalem, weep not for 
 me, but for yourfehes and for your children : — 
 as if all his own prefent fufFerings made 
 lefs imprefiion upon his mind, than the 
 fenfe he had of the miferies they would be 
 expofed to ! 
 
 Now that we may all fo improve the 
 
 means 
 
362 Of the inhuman rich JeWy &c. 
 
 means of the gofpel, as to avoid the fatal 
 confequenccs of wickednefs and impeni- 
 tence, and to be found worthy of the mercy 
 and benevolence of the blefled Savior and 
 Judge of the world, God grant of his in- 
 finite goodnefs. 
 
 D I S- 
 
DISCOURSE VIIL 
 
 Of the inhuman rich Jew^ and his 
 Brethren. 
 
 €*«§#®®^@'©'©t0®®®^*S®®®®€-®'t 
 
i 
 
i 365 I 
 
 Luke xvl from 19. to the end, 
 
 "Tijere was a certain rich man^ which was 
 cloathed in purple and fine lineUy and fared 
 fumptuoiifly every day. And there was a 
 certain beggar named Lazarus ^ which was 
 laid at his gate full of fores ; and defiring 
 to be fed with the crumbs which fell from 
 the rich maris table^ &c; 
 
 WE ihail now proceed to make Ibme 
 obfervations on the fl:ru6lure and 
 feveral oarts of this parable. 
 
 It may be thought perhaps Dy lome, 
 that the fappofiticu of a poor man being 
 fo abandoned, as to perifh in the circum- 
 fiances here defcribed, is hardly poffible, 
 Englijh humanity may fuggeft the ideas of 
 
 laws 
 
366 Of the Inhuman rich ^Jew^ 
 
 laws made for the relief of the poor, or of 
 hofpitals and infirmaries ; and lead us to 
 think fuch a deficiency both of public and 
 private charity very unaccountable. And 
 it is acknowledged, <-hat in this country, 
 including public endowments and private 
 charity, as well as the legal provifion, it 
 is not probable that a cafe fliould occur, fo 
 deplorable as that reprefented in the text, 
 yet remain deftitute of all fuccour. But in 
 moft foreign countries, there is no pro- 
 vifion made by law for the poor j and they 
 are entirely dependent upon the alms of 
 fuch as have the ability and charity to re- 
 lieve them. SucL ^vas the condition of the 
 poor in the land of Judea in oi,r bavior's 
 time. The law and the prophets contain 
 ini^eed many excellent precepts in favor of 
 them, to defend them from the oppreffion, 
 and recommend them to the humanity and 
 bounty of the rich. But if we may form 
 a Judgment from many circumftances men- 
 tioned in the gofpel-hiftory, fuch precepts 
 were but little obferved by the wealthier 
 6 fort J 
 
and his Brethren. 367 
 
 fort ; and the whole country feems to have 
 abounded with objeds of diftrefs. The 
 indigent, maimed, lame, deaf, blind, dif* 
 eafed, and lunatic, wandered about, feek- 
 ing relief, or had their feveral ftations 
 where they implored alms. Hence it is, 
 that we find our Savior fo frequently exer- 
 cifmg his wonderful power and goodnefs 
 on fuch miferable objects : and we have 
 reafon to believe, that he never refufed his 
 miraculous aid, when applied to, provided 
 he found in the perfon a difpofition worthy 
 of fuch a favor. As to the public alms 
 diftributed by the fcribes and pharifees, it 
 has been already obferved, how little they 
 contributed to the relief of fuch as were 
 really moft needy and wretched. — There 
 is no improbability then in the cafe de- 
 fcribed by our Savior, of the poor man 
 who was laid at the rich maris gate, full of 
 fores y and defiring to be fed with the crumbs 
 which fell from his table. It was but too 
 natural as well as lively a pifture of ex- 
 treme diftrefs 5 in which the circumftance 
 
 added 
 
368 Of the inhuman rich ^eWy 
 
 added of the dogs coming around him^ is the 
 finifhing ftroke. Nothing more could be 
 added to move compaflion. We may be 
 aftoniflied then at the infenfibihty of the 
 wealthy man and his domcftics, who are 
 fuppofed. to have been fpe£lators of the 
 affecting fcene. This muft undoubtedly 
 appear to every humane mind as fomething 
 monftrous and unnatural. For indeed, 
 whatever may be faid, even juftly, to the 
 difparagement of human nature, it is not 
 in our nature to be infenfible of the cala- 
 mities of others ^ unleis a habit of felfifli- 
 nefs is previoufly contracted by indulging 
 to pride, pafiion, avarice, or voluptuouf- 
 nefs. But the rich man, not only was 
 cloathed in purple and fine linen, and fared 
 fumptuoufly every day; but placed his 
 fupreme happinefs in thefe things — Thefe 
 were his good things^ to which he facrificed 
 his fenfe of duty and humanity, and which 
 hardened his heart againft the moft af- 
 fefting fight of exquifite diftrefs. He was 
 fo puffed up with the pride of wealth, fo 
 
 pampered 
 
 4 
 
iind his Brethren. 369 
 
 pampered with the indulgences of hixury, 
 fo devoted to felfifli gratifications, as to 
 have loft the natural fenfe of compaffion. 
 
 Beside, there w^s a pi'evailing ilotioil 
 amongft the Jews, which might contribute 
 to his infenfibility ; as it led them to infer 
 a perfon's chara6ter or qualities from his 
 circumftances, and to mifinterpret external 
 calamities into divine judgments 5 and con- 
 fequently tended to deftroy their fenfe of 
 humanity. For if we confider the diftrefs 
 any perfon is reduced to, as in itfelf a 
 proof of his guilt, and a juft puni(hment 
 from the hand of providence for his for- 
 mer wickednefs; we fliall certainly feel, 
 if any, the lefs tendernefs and compaffion 
 for him. It is to be hoped, that this 
 abfurd and barbarous notion Obtains no 
 entrance into the minds of Chriftians* 
 The example of our Savior dying upon 
 the crofs, is furely fufficient to teach u^ 
 to diftinguifh (lifFering from fin. But for- 
 merly it was Very common amongft the 
 Jews as well as Heathens, Some of our 
 
 Vol. III. B b Savior's 
 
37^ 0/* the inhuman rich je^w^ 
 Savior*s difciples were not free from It* 
 For they came to him and told him of the 
 Galileans^ whofe blood Pilate had mhigled 
 "With their facrifices : to vv^hich he repHed, 
 knowing their meaning, Suppofe ye that 
 thefe Galileans were fmners above all the Ga- 
 lileans^ because they fuffered fuch things ? I 
 tell you^ Nay : but except ye repent y ye fiall 
 all likewife perijh. Or thofe eighteen^ upon 
 niohorn the tower in Silo am jell ^ and flew them*y 
 think ye that they were [inner s above all men 
 that dwelt in yerufalein f I tell you^ Nay : but 
 except ye repent ^ ye JJjall all likewife periftj, — 
 At another time they afked him, Did this 
 man Jin^ or his parents^ that he was born 
 
 blindh plainly inferring from his being 
 
 born with that diftemper, that there muft 
 be fome fin as the occafion of it, tho' they 
 knew not where it lay. But he replied, 
 that it was not owing either to any fin of 
 his own, or of his parents. This lan- 
 guage of theirs was too much fike that of 
 the pharifees and fcribes, when they were 
 examining the poor man, whom our Sa- 
 vior 
 
and hh Brethren, %yi 
 
 vior had miraculoufly cured of his native 
 blindnefs. For, provoked at the man's 
 prefuming to defend the chara6ter of his 
 benefador;, in oppolition to fuch refpeft- 
 able perfons as themfelves, they (aid, with 
 a contemptuous indignation, Thou %vajl aU 
 together born in fm. By the way, thefe 
 phrafes in fcripture, being born in fin, con- 
 ceived in fin, brought forth in iniquity, goij'ig 
 aflray from the mother s womb, and the like, 
 have a fignification very different from the 
 modern phrafe of original fm. What the 
 "fews meant to exprefs, was only the ex- 
 ceflive and habitual v/ickednefs of fuch a 
 particular perfon, as if his very nature had 
 been perverted from his infancy. The 
 pharifees then pronounced the poor man, 
 wicked in grain, as we exprefs it, or from 
 his very cradie, merely becaufe he had the 
 misfortune of being born blind. The rich 
 man then might eafily entertain this pre- 
 judice againft perfons in diftrefs : he might 
 be ready to impute the condition Lazarus 
 was in to his wickednefsj and haftily con- 
 B b 2 elude, 
 
372 Of the inhuman rich Jew'^ 
 
 elude, that he had brought himfelf into 
 fuch circumftances, and was fufFering no 
 more than he deferved. Prefumptuous, 
 uncharitable, and cruel as the fuppofition 
 was, yet he might take it for granted 
 without the leaft examination ; and make 
 ufe of it to Juftify or excufe to himfelf his 
 
 negleft of him. Hence we may fee the 
 
 probability of the defcription, and its con- 
 fiftency, propriety, and pertinence to the 
 occafion. For to palliate their inhumanity 
 with a pretext of piety, was the true pha- 
 lifaic fpirit. The more uncommon and 
 terrible the calamity, the more were thefe 
 men difpofed to confider it as ajudg?nent of 
 Cod, and to infer from it the greater guilt 
 of the fufferers, inftead of their own greater 
 obligation to aflifl and relieve them. In 
 like manner they were apt to look upon 
 profperity, as a proof, not only of worldly 
 prudence, but of real worth and divine 
 favor : tho' they might eafily have learned 
 better fentiments from their own fcriptures, 
 cfpecially from the book of Job -, which is 
 
 admirably 
 
and his Brethren. 373 
 
 admirably calculated to fhew, that mif- 
 fortunes are not in themfelves any fign of 
 
 guilt, or profperity of innocence. If we 
 
 duly confider, then, this prevailing notion 
 and temper of that party ; we may per- 
 ceive not only the defign, but the force and 
 beauty of this part of the parable, as ad- 
 dreffed to them. We have included in 
 our narration the rich man's chara6ler, for 
 the fake of explanation. But our Savior 
 thought fit to avoid all mention of the cha- 
 ra6i:er either of the rich or the poor man : 
 probably, not only for the fake of delicacy, 
 but in order to point out with greater clear- 
 nefs and ftrength, the injuftice and abfur- 
 dity of concluding, from any circumftanceS 
 that may befal men in this world, what 
 is their real charafler and eftimation in the 
 judgment of God. For no fooner did the 
 two perfons, whofe refpeSlive conditions 
 in this world, in which they lived and died, 
 are fo thorowly marked, appear in the 
 other world, than behold a total reverfe. 
 In that ftate indeed, though not in this, 
 B b 3 characters 
 
374 ^f ^^^ inhuman rich Jetv, 
 
 characters may be inferred from circum- 
 ftances. And therefore, our Savior leaves 
 itj with a perfect propriety, to his audience 
 to make the inference ; and in their own 
 minds to add to his edition of the ftory, 
 that the rich man utterly defpifed and 
 neglefled the other, and fufFered him to 
 perifii miferably, without the leaft pity ; 
 and therefore, was juftly punifhed for his 
 inhumanity, by being reduced to the like 
 diflrefs, and to beg for the fmalleft charity 
 at the hand of Lazarus in vain. 
 
 If we ob/erve the contrafls, between the 
 poor man's lying at the gate abandoned by 
 human fociety, and furrounded by the dogs, 
 and his being condufted by the angels 
 
 to the bofom of his anceftor Abraham 
 
 the rich man's being cloathed with purple 
 and fine linen, and faring fumptuoufly 
 every day 3 and his being encompaflid with 
 flames and enduring intenfe and unquench- 
 able thirfl: — the patient filence of the one, 
 and the importunate cry of the other- • 
 
a7id his Brethren. "^^y^ 
 
 the crumb of bread, and the drop of water 5 
 nothing can be conceived more exquifitely 
 
 wrought.- The term tranflated, beggar^ 
 
 would be more properly rendered, the poor 
 man. For the expreffion concerning him, 
 is not intreating or begging, but only de^ 
 firing to be fed with the crumbs which fell 
 from the rich man*s table. 
 
 It is worthy of our obfervation, that 
 the patriarch not only vouchfafes an an- 
 fwer to the fuppliant criminal; but even 
 in alleging the juftice of the cafe, ufes the 
 fofteft exprefnons imaginable, gives him 
 the title oi fin in return for the appellation 
 of father, and couches all his reproof un- 
 der the word remember. Nay, as if he felt 
 the ftrongefc difpofition to grant him fome 
 relief, he feems to recolie6t himfelf, as it 
 were, and plead the impoffibility of it. 
 
 There is not the leaft intimation given 
 in the text as to the duration of the con- 
 demned criminal's mifery. Only we may 
 P b 4 argue 
 
376 Of the inhuman rich Jew^ 
 
 argue from analogy, that as Lazarus was 
 fufFered to perifh in mifery by his inhu- 
 manity 5 fo he was left to be utterly con- 
 fumed in that unquenchable fire y which would 
 fooner or later put an end to his other life^ 
 and with it his being for ever. 
 
 The world to come is the objeft-, not of 
 our fight or experience, but of our faith. 
 And the rewards and punifhments of it 
 are fo imperfeftly underftood as to afford 
 room for little certainty, but much con- 
 jefture, and confequently much error. For 
 where our knowledge is the leaft, imagi- 
 nation often takes the place of reafon, and 
 is moft bufy and extravagant. Hence fome 
 Chriflian writers, in defcribing future re- 
 wards ^nd punifliments, have given a li- 
 centious and unwarrantable fcope to their 
 own f^ncy: and particularly, in the latter 
 inflance have delivered rather the fuggef- 
 tions of a dark and favage imagination, 
 ^an the dilates of fober reafon, or the 
 
 taift Pf holy Scripture defcribing con^ 
 
 demned 
 
and his Brethren. 377 
 
 demned criminals in the other world as 
 filled with inextinguifhable rage againft the 
 Almighty, and wifhing with infatiable f ury 
 to involve others in the fame punifhment, 
 
 and to aggravate their miferies. Thefe 
 
 may be Mahometan fentiments, but certainly 
 not Chrijiian. Mahomet put this fentence 
 into the mouth of the damned ; Lordy in- 
 creafe the torments of them that have /educed 
 us. But our Savior reprefents the criminal 
 in a ftate of punifliment, not as arraigning 
 the divine juftice, but as fnpplicating, in 
 the moft humble as well as earneft expref- 
 lions, the leaft mitigation of his torment, 
 as an aft of pure mercy and compaffion, 
 and making ufe of no other plea to obtain 
 it, than the greatnefs of his mifery : and 
 when he was convinced, that it could not 
 be granted him, as acknowledging, by his 
 filence in his own behalf, the juftice of his 
 punifhment ^ and then preferring, with 
 the like earneftnefs, another petition for 
 his five brethren on earth, left they alfo 
 fhould come into that place of torment. — 
 
 This 
 
378 Of the inhuman rich JeWy 
 
 This account is perfe6lly reafonable and 
 natural. As it is ufual for condemned cri- 
 minals in this world to acknowledge the 
 juftice of their fentence, and to warn others, 
 left by the like criminal praftices tkey fliould 
 come to the like miferable end ^ fo we may 
 conclude, both from reafon and from our 
 Savior s authority, that in the other world, 
 the fuffering criminals are more fenfible of 
 their own guilt, and of the perfe6t juftice 
 and goodnefs of the Deity, than to blaf- 
 pheme him with accufations of tyranny \ 
 and that they conceive a horror at the 
 thoughts of others being involved in the 
 like guilt and mifery, efpecially their re- 
 latives or friends remaining on earth. — — 
 Let us then attend to our Savior's own ac- 
 count, and give no credit to the crude fug- 
 geftions of prefumptuous men. 
 
 The favor which the fuffering criminal 
 fo earneftly implored for his five brethren, 
 was no lefs than the difpatch of a meffenger 
 from the other world, to make a miracu- 
 lous 
 
a?id his Brethren, 379 
 
 lous appearance, for no other end, than 
 their particular convi6lion and reforma- 
 tion: as apprehending that other means 
 were not fufficient, but that this would be 
 effeflual. The patriarch intimates in his 
 anfwer, that they had already what they 
 themfelves owned to be a revelation from 
 heaven. T^hey have Mofes and the prophets^ 
 let them hear them, Thefe were the great 
 reformers of religion and teachers of mo- 
 rality to the Jewijh nation, whofe wifdom, 
 integrity, and authority they exprefsly ac- 
 knowledged. If then they would pay no 
 attention to the inftruflions and perfuafions 
 of perfons who were confeffedly of fo high 
 a chara6ler ; mull Lazarus be fent from the 
 dead to reform them ? Could he come with 
 greater authority than that which they at- 
 tributed to the prophets ? Could he deliver 
 better inflruclions and more powerful ad- 
 monitions ? or if he could, were they wor- 
 thy of fuch favor? Is men's refifting a 
 prefent evidence, though confeffedly fuf- 
 ficient, or their abufing prefent advantages, 
 
 though 
 
3 So Of the inhuman rich JeWy 
 
 though fuperlor to what others enjoy, a 
 reafon Vv^hy ftill greater fliould be afforded 
 them ? If they are not influenced by the 
 dictates of reafon, confcience, and huma- 
 nity, enforced by written laws and in- 
 ftruftions, which themfelves own to bear 
 the highefl authority ^ mufl a fpecial and 
 lingular revelation be made to them for 
 their conviction alone, and to overcome 
 their wilful negligence and perverfenefs ? 
 Is this a reafonable demand? 
 
 No reply could be made to thefe que- 
 ftions, with any appearance of reafon, but 
 that which our Savior puts into the mouth 
 of the fupplicant. Na)\ Father Abraham, 
 but if one ^ipent unto the^n from the deady they 
 
 will repent, Here he plainly reduces all 
 
 he could urge in fupport of his petition to 
 one point, an appeal to the event; alledg- 
 ing that this method would certainly be 
 effeflual. To v^hich the patriarch replies, 
 by denying the fuppofed confequence. If 
 faith he, they hear not Mofes and the prophets • 
 
 neither 
 
end his Brethren. 3 Si 
 
 neither will they be perfuaded^ though one arofi 
 from the dead* 
 
 Let us confider the meaning and truth 
 
 of this affertion. It cannot be inferred 
 
 merely from men's refifting a lefs evidence 
 of truth or motive to virtue, that they will 
 therefore refift a greater. This is not a 
 jufl: inference in itfelf, nor at all implied or 
 fuppofed in the text : but only, that bad 
 men may arrive to fuch an inveterate pre- 
 judice and malignity as to be unconvince- 
 able by the cleareft evidence, and incorri- 
 gible by the moft extraordinary means : 
 and that they are aftually arrived to this 
 hardened ftate of mind, whenever prefent 
 fufficient evidences and motives have no 
 efFe£l upon them.— This fentiment we 
 fliall find agreeable to experience. And 
 thus, the fenfe of the patriarch perfe6Hy 
 coincides with the intention of our Savior^ 
 to predift, from the prefent malignity of 
 temper in the pharifees and fcribes, that 
 they would not be converted even by his 
 
 own 
 
382 Of the ijihuman rich Jew^ 
 
 own refurrcftion from the dead. — Where- 
 foever lefs arguments and motives produce 
 fome good efFeft ; there it may be prefumed 
 that greater will produce more: but if they 
 have no efFeft at all ; the contrary inference 
 may be made. The reafon is, becaufe this 
 implies fo thorow a difhonefty, as is proof 
 againft all conviftion. It is indeed to be 
 hoped, that as there are but few men in 
 the world of a perfe6l integrity, there are 
 as few of this oppofite charadler. But ne- 
 verthclefs, in any affair whatfoever, if men 
 are previoufly determined to give no atten- 
 tion to, cr not to be guided by, the evidence 
 of things ; it makes no difference, whether 
 the evidence be fmaller or greater : as he 
 who fhuts his eyes will not diftinguifli ob- 
 jefts the better by any encreafe of light. — 
 Inftances of this kind are fo far from being 
 Angular and unaccountable, that they have 
 cccured but too frequently. It hath been 
 often obferved in common difputations, 
 that where a ftrong prejudice has once 
 been raifed, no arguments would afterward 
 5 convince. 
 
and his Brethren, 383 
 
 convince. Even in courts of juftice, where 
 the flrifteft attention is due to evidence, 
 it hath been fometimes known, that the 
 court has been previoufly refoh^ed to pay 
 no regard at all to the merits of the caufe : 
 In which cafe it is plain, that no addition 
 of evidence would anfwer any purpofe. — 
 In matters of do5lrine^ if men have once 
 fet afide all evidence of reafon concerning 
 the fubjecl, there is no pofllbility of con- 
 vincing them of their error, even by the 
 cleareft arguments.— And in regard to 
 praElice, it is certain from experience, that 
 the weightieft motives do not always de- 
 termine men to action, any more than 
 the ftrongeft reafins convince their under- 
 ftandings. It is often found that the moft 
 trivial and uncertain confiderations have a 
 greater effect than arguments of the higheft 
 probability and motives of infinite mo- 
 ment. — In fliort, convi6lion and refor- 
 mation do not depend fo much upon the 
 degree of evidence or weight of motives 
 which are offered, as upon men's difpo- 
 
 fition 
 
384 Of the inhuman rich Jew, 
 
 fition or averfioti to receive that evidence^ 
 and feel that weight ; and pafiion, preju- 
 dice, intereft, appetite, or vanity, are often 
 fufBcient fingly, much more in conjunc- 
 tion, to infpire a hatred of the oppofite 
 truth; and that hatred, vvdien ftrengthened 
 by habit, W\\\ be unconquerable by any 
 proof v^hatfoever.' — To apply thefe re- 
 marks to religion and divine revelation. — 
 They who attend to, and honeftly improve 
 the means and motives afforded them at 
 prefent, would make (it may be fairly pte- 
 fumed) a like good ufe of greater. Ari 
 honeft heathen^ who is attentive to the light 
 of nature and the diftates of his own cori- 
 fcience, would alfo have been obfervant, if 
 educated a Jew^ of the moral inftruftions 
 of Mofes and the prophets. And if the fame 
 perfon had afterward been prefent at the 
 difcourfes and miracles of our Savior, he 
 would have become a fincere believer in 
 him. And fuch a Chrifiian^ being fully 
 perfuaded of Chrijfz refurreftion, would 
 have no need that a meflenger fliould be 
 6 fent 
 
and hh Brethren, 385 
 
 lent to him from the dead; nor would 
 iuch an appearance be in reality of any uie 
 or benefit to him. — On the other hand, if 
 we fuppofe a heathen fo wicked, as not to 
 be at all influenced by the law written in 
 his own heart, or the diftates of his own 
 confcience; neither would he have paid 
 any regard, if he had been a "Jew^ to the 
 law of Mofes^ or the inflru6lions of the 
 prophets. If a "Jew gave no attention to 
 Mofes and the prophets^ neither would he 
 believe in our Savior or his apoftles. And 
 it may be affirmed in like manner, that if 
 the admonitions of Chrift and his apoftles 
 have no effeel upon a Chriftian^ iieither 
 will he be perfuaded tho' one arofe from 
 
 the dead. It may be imagined by in- 
 
 eonfiderate perfons, that the amazing ap- 
 pearance and awful meflage of a perfori 
 from the dead, would make fo deep an 
 impreffion, as could neither be worn out 
 by time, nor effaced by the returning power 
 of vicious habits. But this fuppofirion is 
 contrary to experience. For there have 
 Vol. IIL C c not 
 
386 Of the inhuman rich Jeiv^ 
 
 not been wanting examples of wicked per- 
 fons, vv'ho have firmly believed, that they 
 both faw and heard an apparition from the 
 dead exhorting them to repent -, and con- 
 fequently have been thorowly alarmed for 
 a whiles yet, fooii after, have returned to 
 their former vices. And though the ap- 
 parition was the mere working of a dif- 
 turbed imagination; it would have the 
 fame effect as if it had been real, fo long 
 jas they believed it. We might add here^ 
 the fimilar examples of wicked perfons, 
 who have been ftruck with the feai* of 
 approaching death, and with the utmoft 
 earneftnefs have refolved to repent, if Go]> 
 would pleafe in his great mercy to fpare 
 their lives : yet have no fooner recovered 
 their former health, than their vices have 
 regained their former ftrength and afcen- 
 dancy. Such inftances are fufficient to 
 prove, that the greateft aftonifliment or 
 terror of the imagination, if not fupported 
 by rational conviction, deliberate attention, 
 and ftcady refolution, will in time vanifii 
 
 siway, 
 
and his Brethren. 387 
 
 av^ay, and give place to oppofite prejudices 
 and paflions. In all fuch cafes, the habi- 
 tual temper of the mind is like a fpring 
 held down only by a fuperior weight : it 
 makes a continual refillance, and in pro- 
 portion as the weight is taken otf, returns 
 to its former pofition* — It cannot be dif- 
 ficult, then, for any perfon, who has a 
 proper knowledge of human nature, to 
 conceive, how certainly it may be inferred, 
 from men's neglect of the means, and re- 
 iiflance of the motives, offered them at 
 prefent, to repentance and virtue, that even 
 the moft extraordinary and alarming me-- 
 thods would not prevail. Since fuch ne- 
 gleft and refiftance neceffarily imply, that 
 their vicious habits are already fo fixed, 
 and their minds fo hardened, as to be in- 
 capable of a real and lading change. And 
 therefore, even the miraculous appearance 
 of a perion from the dead to admonifh 
 them, would only produce a traniient con- 
 fternation, without any permanent effedt 
 in an amendment of life, 
 
 C c 2 Now, 
 
388 Of the inhuman rich Jew, 
 
 N0W5 from a general review of the pa- 
 rable, we may take occafion to contemplate 
 the juftice of divine providence in this and 
 
 a future ftate, as connefted together. 
 
 There are abundant marks of divine juftice 
 obfervable in this life. But it operates 
 more internally than externally 5 and the 
 efFecls of it are felt more than feen. Hence 
 the remorfe, fhame, fear, and forebodings 
 of a guilty mind : and hence the homefelt 
 peace and fatisfaftion of the honeft and 
 generous heart. There is indeed in fome 
 inftances a vifible diftribution of rewards 
 and punifliments. For human government 
 is a divine ordinance, for the punifliment 
 of evil doers, and the fecurity of them that 
 do well. Hence, the guilty are often pu- 
 niflied, and the worthy rewarded by hu- 
 man fociety. But the provifion of di- 
 vine juftice in the frame of the mind itfelf, 
 by which every perfon becomes his own 
 rewarder or punifher is more extenfive. 
 Yet this takes place only in a certain de- 
 gree, proper to the imperfect reafon, focial 
 
 nature. 
 
afid his Brethren. 389 
 
 nature, and probationary ftate of mankind. 
 On this foundation we may build a moral 
 proof of rewards and punifhments in a 
 future ftate. As the general conftitution 
 of human nature fhews a plan of divine 
 juftice begun and continually proceeding, 
 but not finiflied or made compleat, in this 
 life; therefore, we may affuredly expeft 
 another life, in which it will proceed to 
 greater perfedion. Great inequalities often 
 prefent themfelves to our obfervation in 
 this world. Some of them are indeed only 
 or chiefly in appearance: but others, it 
 muft be confefled, are real. Sometimes 
 the wicked man profpers, enjoys power 
 and pleafure, lives long in health and 
 wealth, and dies without a pang : whilit 
 another, of real worth and goodnefs, is 
 ■worn out with poverty and mifery. Let 
 us not be ftartled at fuch events, and 
 tempted to diftruft the juftice of the Deity: 
 but always remember, that the fcheme of 
 infinite wifdom is not to be meafured by 
 the narrow compafs of this v/orld ; but is 
 C c 3 higher 
 
3 go Of the inhuman rich Jew, 
 
 higher than heaven, deeper than hell, 
 longer than the earth, and broader than 
 the fea-- — -That it comprehends all ages, 
 ftates, and worlds, in one unbounded and 
 everlafting feries. If then he does not fee 
 fit to reftify things in the time or manner 
 our weak fancy may fuggeft, as moft ne- 
 ceffary or expedient, fliall we therefore 
 
 prefume to doubt of his juftice ? -the 
 
 Pfalmijl experienced this kind of tempta- 
 tion, when he tells us, T^hat his feet were 
 ahnojl gone^ his Jieps had well nigh Jlipt : for 
 he was eiiviotis at the fooUJh rnan^ when he 
 fa%v the prcfperity of the wicked: till he_ went 
 into the [an^uary ofQOD, and there learned 
 to know their e?id. Surely y fays he, thou did/i 
 fet them in (lippery places^ thou caftedjl them 
 down into dejlruSlion, How are they brought 
 into deflation in a moment^ they are utterly 
 confumed with terrors ! 
 
 In IladeSy or the iiivifible flate, faith our 
 Savior, he lift up his eyes^ being in torments, — > 
 Will ti^ie infidel rejedt this as mere fable, 
 
 void 
 
and his Brethren, 391 
 
 Void of all real foundation In the nature 
 
 of things ? Are there no real miferies 
 
 endured In this world ? Have there not 
 
 been examples even of good men perifliing 
 in lingering torments, by the oppreffion 
 and malice of cruel perfecutors ? and fliall 
 thofe wicked oppreflbrs themfelves efcape ? 
 Shall they not feel, in their turn, the mi- 
 feries-they have InRicted upon the innocent ? 
 Shall they abufe the power they were en- 
 trufted with to {q diabolical a purpofe, yet 
 have nothing to dread from the power of 
 almighty God ? Shall death be their fecu- 
 rity, and the grave a fare refuge from the 
 fcourge of eternal juflice ? Or fhall perfe- 
 vering innocence and virtue be expofed to 
 the negleft of felfilh, and the violence of 
 tyrannical men, and never find protedioa 
 or redrefs from the righteous governor of 
 the world ? — P^eafon remonftrates againfi: 
 it, and our Chrijiian faith confirms the 
 contrary truth. 
 
 Of all the criminal a6lions men corn- 
 rait, thofe which are moft inhuman are 
 C c .1 certainly 
 
$g2 Of the inbuinan rich Jew^ 
 
 f:ertain]y mpft obnoxious to divine juftice, 
 ^nd will be punifhed in the moll exemplary 
 manner. For it is a juft fentence, l^hey 
 foall have judgment without mercy ^ who bcive 
 Jhew^d no mercy. 
 
 Nothing can be conceived more proper 
 than the reprefentation in this parable, to 
 warr> perfons in affluent circumftances, 
 from fufFering their hearts to be corrupted 
 and hardened by the deceitfuhiefs of riches, 
 or the allurements of luxury -, fo as to be- 
 come wholly felfifh and infenfible of the 
 wants and miferies of others. The figure 
 defcribed of the wealthy man, in another 
 world,' — in the midft of torments,— pafii- 
 onately begging, — foi* a drop of water y — 
 from the hand of that very perfon, — to 
 whom, when perifhing by want, he had 
 denied the crumbs of his table,— ^om^s out 
 to us both the guilt and the punifhment 
 pf inhumanity in too ftriking a view not 
 Xo leave a deep impreffion upon every 2iU 
 
 %^n\iyt and ingcniious mind. Let us be 
 
 pcrfuadedl 
 
and his Brethren, 393 
 
 perfuaded by it to abhor all cruelty, as we 
 would avoid our own mifery ; and to pre- 
 ferve and cherifh the difpofitions of kind-f 
 nefs, compafTion, and liberality. As we 
 hope for the mercy of God in the day of 
 judgment, let us companionate the fuffer- 
 ings of our fellow- creatures, and be ready 
 to relieve them. BleJJed are the merciful^ 
 for they Jhall obtain mercy. 
 
 " But am I refponfible," fays the un- 
 charitable man, " for the condition of 
 *^ others ? — Should not every one learn in 
 ^' the firit place to take care of himfelf, 
 " and, if he is unfortunate, to bear with 
 " patience his own burden ?— -There is no 
 ^' end of fupplying other men's wants — 
 " muft 1 impoverifh myfelf to fave others 
 *' from poverty ? — -what is Lazarus to 
 " me ? — I did not bring him into thofe 
 ^* circumftances, and therefore am not 
 ^* obliged to deHver him from them — I 
 ^' do him no injury, and leave him to 
 ^' his fa^e,"- — Such are the fentiments of 
 
 the 
 
394 Of the inhuman rich Jew^ 
 
 the felfifli man ; though he may not think 
 fit to exprefs them, for fear of the refent- 
 ments of human fociety. But the anfwer 
 to fuch language, as far as it can be thought ^ 
 to have any color of reafon, is obvious. 
 God hath made a proper and liberal pro- 
 vlfion for the wants of his creatures in 
 general^ and v/ill indeed deliver his fuf- 
 fering fervants in due time from every 
 evil. But in the prefent ftate, he hath con- 
 nected mankind together in fociety 5 that 
 they might become his willing inftruments 
 in affifting and reUeving one another. This 
 wife and gracious defign of heaven in the 
 conftitution of our nature, appears as evi- 
 dently as the fun in its greatefl luftre. He 
 then that is void of charity and compafTion, 
 hath corrupted and violated his own na- 
 ture; and fets his felfifli and inhuman tem- 
 per in the moft dire6l oppofition to the 
 benignity and goodnefs, the will and defign 
 of the all- wife Maker and Governor of the 
 world 5 and confequently expofes himfelf 
 to the moft dreadful effects of his power 
 and jufticc. 
 
and his Brethren, 39^ 
 
 The fentiments of our blefled Savior on 
 
 this fubjeil may be fufficiently collefted 
 
 from the foregoing parable : to which we 
 
 may add another paffage, too memorable 
 
 to be ever forgot, in his defcription of his 
 
 own adminiftration of the final judgment: 
 
 which fhews how much afts of mercy and 
 
 goodnefs, or inftances of felfifhnefs and 
 
 inhumanity, will be the ground of mens 
 
 eternal falvation or condemnation. Matth.' 
 
 XXV, 34. Thenjhall the King fay unto them 
 
 on his right handy Come ye hlejfed of my Fa^ 
 
 ther^ inherit the kingdom prepared for you 
 
 from the fou7idation of the world. For I was 
 
 an himgredy and ye gave me meat : I was 
 
 thirjiy^ and ye gave me drink : I was a 
 
 firaijger^ and ye took me in : Naked^ and ye 
 
 clothed me : 1 was ficky and ye vifited me : 
 
 I was in prifon, and ye came unto me. ^hen 
 
 fkall the righteous anfwer hitn^ fiyi^gy Lord,, 
 
 when f aw we thee an hungred^ and fed thee"? 
 
 or thirjly^ and gave thee drink ? When faw 
 
 we thee a flrariger^ and took thee in ? or 
 
 mkcdy and clothed thee? Or when faw we 
 
 S thee 
 
29^ Of ^^^ inhuman rich Jew^ &c. 
 thee ficky or in prifon^ and came unto thee ? 
 And the King Jhall anfwer^ and fay unto them^ 
 Verily 1 fay unto you ^ In as much as ye have 
 done it unto one of the leaft of thefe my bre- 
 thren, ye have done it unto me. Then Jhall 
 be fay alfo unto them on the left hand, "Depart 
 from me, ye curfed, into everlafting fire, pre- 
 pared for the devil and his angels. For I 
 *was an hungred, and ye gave me no meat : I 
 ivas thirfly, and ye gave me no drink : I was 
 a fir anger, and ye took me not in : Naked, 
 and ye clothed me not : Sick, and in prifon, 
 and ye vifited me not. Then fJmll they alfo 
 anfwer him, faying, Lord, when faw we thee 
 an hungred, or athirjl, or a flranger, or 
 naked, or fick, or in prifon, and did not mi- 
 nifler unto thee ? Then fhall he anfwer them, 
 faying. Verily 1 fay unto you. In as much as 
 ye did it not to one of the leafi of thefe, ye did 
 it not to me. And thefe fhall go away ijito 
 everlafling punijhment : but the righteous ifita 
 life eternal. 
 
 D I S- 
 
DISCOURSE IX. 
 
 Our Savior reproves the Vanity of 
 his Apoftles. 
 
[ 399 ] 
 
 Luke xvii. i— .10; 
 
 nen faid he unto the difcipleSy If is impoj/ibk 
 
 but that offences will come: but wo unto 
 
 him through who?n they come. It were 
 
 better for him that a milflone were hanged 
 
 about his necky ajid he caji into the fea^ than 
 
 that he Jhould of end one of thefe little ones, 
 
 Take heed to yourfelves : If thy brother tref- 
 
 fafs againft thee, rebuke him -, and if he 
 
 repent, forgive him. And if he trefpafs 
 
 againf thee f even times in a day, and f even 
 
 times in a day turn again to thee, faying^ 
 
 1 repent ; thou fait forgive him. And 
 
 the apofiles faid unto the Lord, Increafe our 
 
 faith. And the Lord faid. If ye had faith 
 
 as a grain of muftardfeed, ye might fay 
 
 unto this fycamine-tree^ Be thou plucked up 
 
 hy the root^ and be thou planted in the 
 
 f^ai 
 
4t>o Our Sofvior reproves the 
 
 fea 5 and it JJjould obey you. But which of 
 
 you having a fervant plowing^ or feeding 
 
 - cattle^ will fay unto him by and by^ when 
 
 he is come from the fields Go and fit down 
 
 to meat ? And will not rather fay u?2to him^ 
 
 Make ready wherewith I may fup^ and gird 
 
 thyfelf andferve me^ till I have eaten and 
 
 drunken ; and afterward thou Jh alt eat and 
 
 drink ? T)oth he thank that fervant be- 
 
 caufe he did the things that were commanded 
 
 him ? I trow 7iot, So likewife ye, when 
 
 ye fiall have done all thofe things which are 
 
 commanded ^you, fay. We are unprofitable 
 
 fervants : we have done that which was 
 
 our duty to do^ 
 
 TH E firft verfes of the text plainly 
 appear to have a reference to the 
 foregoing contefl: between our Savior and 
 the pharifees and fcribes, and the endea- 
 vors they had ufed to deftroy his reputa- 
 tion, and to ahenate the hearts of the 
 people from him : and they contain a de- 
 nunciation of wo for their wicked attempts- 
 
 to 
 
Vanity of his Apojlks, 40 i 
 
 Mo fruftrate his benevolent purpofe of re- 
 daiming the publicans and finners, and of 
 eftablifhing his difciples in their faith and 
 obedience. He begins with laying down 
 this obfervation, It is impojjible^ or, it is 
 not to be expefted, but that offences will 
 come: i^^. Confidering the ftate of the 
 world, his do£lrine would certainly meet 
 with oppofition, and raife enmity in the 
 minds of fuch rnen as the pharifees and 
 fcribes : And confidering their chara6ler 
 and difpofition, they would undoubtedly 
 proceed, as they had begun, to give him 
 all the offence in their power, lay every 
 ftumbling-block in his way, and raife all 
 poffible obftruction to the progrefs he was 
 making, in converting and reforming the 
 people. But there was fo much injuftice 
 and malice in fuch attempts, that he affirms 
 with the utmoft folemnity, That whofo- 
 ever was guilty of prejudicing the mind, 
 even of the meaneft perfons there prefent, 
 (for whom he had a kind regard, implied 
 by the term of affeflion, little-ones) againft 
 Vol. IIL Dd his 
 
402 Our Savior reproves the 
 
 his inftru6lions, and thereby feducing them 
 from becoming his difciples, it would have 
 been better for that man to have fuffered 
 the moft violent and untimely death, than 
 to have committed fo criminal an offence. 
 From v^^hlch it appears, that he did not 
 mean by the term, offejice, fuch little per- 
 fonal flights and provocations, as fre- 
 quently occur in the world, and which 
 are often repaid with a refentment, if not 
 entirely groundlefs, yet difproportionate 
 to the nature of them. But he means that 
 crafty induftrious defigned malevolent op- 
 pofition to his influence and the fuccefs of 
 the gofpel which he taught, as implied a 
 high degree of guilt. The pharifees and 
 fcribes pretended to find matter in our 
 Savior's inftruclions and manner of life, 
 and efpecially, in the humanity and ten- 
 dernefs he difcovered for the publicans and 
 finners, not only of juft obje6lion to him, 
 but of high contempt of him, and refent- 
 ment againft him. They conftrued his 
 behavior into an offence againfl them- 
 
 felves : 
 
Vmiity of his Apoflles. 403 
 
 felves: But in fa6l, they were the aggref- 
 fors, the malicious injurious offending 
 party) and he had never injured, nor in 
 reafon offended them : unlefs the noblefl 
 exertions of wifdom and virtue, were to 
 be deemed an offence. And indeed to 
 perfons of very bad difpofitions, the higheft 
 inftance of goodnefs may poffibly in fome 
 cafes be the higheft provocation, and ferve 
 only to enflame their rage, and give a 
 keener edge to their malicious intentions. 
 From the beginning of his public mini- 
 ftration, they began to cenfure his conduct, 
 objeft to his doctrine, and calumniate his 
 chara6ter : and no vindications of his own 
 conduct would fatisfy them, no expoftu- 
 lations or arguments convince them, no 
 admonitions reclaim them, though con- 
 veyed under parabolic Images the moft 
 fenfible and affecting that can be conceived. 
 On the contrary, all his reprefentatlons 
 rather ferved In effe6t to Increafe their aver- 
 fion, and exafperate their malice. For 
 fpirltual as well as bodily remedies, even 
 D d 2 the 
 
404 Our Savior reproijes the 
 
 the bed and nobleft that can be applied, 
 if they fail of curing or afTwaging the di- 
 flemper, will probably operate to a con- 
 trary purpofe, and ferve to provoke and 
 heighten it. If they were not fatisfied with 
 our Lord's vindication of his own condut5t, 
 in the beautiful parables of the careful 
 Ihepherd and the good father; if they 
 treated him with infolence and difdain on 
 account of his parable of the unjuft fte- 
 ward, and the following admonitions a- 
 gainft covetoufnefs and an abufe of wealth; 
 it is hardly to be fuppofed, that even the 
 noble and ftriking reprefentation of the 
 rich man and Lazarus, would be efrecluaf 
 to their conviction and reformation : but 
 they v/ould, notwithftanding, perfift in 
 their malicious purpofes and endeavors, to 
 blaft hij character^ deftroy his influence, 
 ar.v/, prevent him from gaining converts 
 among the people. Therefore, when he 
 had finifiied the foregoing parable, in which 
 he had predi6led, by the mouth of their 
 anceftor Abraham, their final unbelief and 
 
 impenitence> 
 
Vanity of his Apojlles, 40 r 
 
 impenitence, he immediately turns about 
 to his own dilciples, and with a view to 
 confirm them in their faith and allegiance, 
 fays to them, It is impojjible, or, it is not 
 to be expelled, but that offences will come : 
 hut wo unto him through whom they come. It 
 nioere better for him that a milftone were hanged 
 about his neck^ and he caft into the fea, than 
 that he Jhould offend one ofthefe little ones. 
 
 He then takes occafion, from the late 
 conteft, to inftruft them as to their beha- 
 vior. For the infolence and malice which 
 the pharifees and fcribes difcovered againft 
 him would naturally tend to raife their in- 
 dignation, in proportion to the efteem and 
 afFeftion they conceived for him. He 
 therefore charges them to take heed to 
 themfelves, and to beware of entertaining 
 a groundlefs animoiity or implacable re- 
 fentment againil any one. And in cafe of 
 their receiving any real injury or abufe; 
 firft to rebuke the offending party : and if 
 he difcovered marks of repentance ; then, 
 P d 3 though 
 
4o6 Our Savior reproves the 
 
 though the Injury or offence was ever fo 
 great, to forgive him : and though the 
 trefpafs fliould be repeated ever fo often, 
 even feven times in a day, ftill, fuicere re- 
 pentance fliould always be accepted; tho' 
 without repentance there is no ground of 
 forgivenefs. 
 
 Then the apoflles faid unto him, Lordy 
 increafe our faith. — This feems to refer to 
 the fcorn and averfion with which they 
 perceived the pharifees and fcribes to treat 
 our Savior. It is not to be wondered, if 
 the oppofitlon of fuch confiderable perfons, 
 made an impreffion upon the minds, even 
 of thofe who had the ftrongefl faith irl 
 him. The apoftles therefore, being fully 
 fatisfied with his vindication of himfelf, 
 and charmed with the wifdom, propriety, 
 and beauty of his parables, thought fit, 
 at this Juncture, to fignify their firm ad- 
 herence to him, notwithflanding any at- 
 tempts to over-awe, corrupt, or feduce 
 them : but at the fame time they were 
 
 defirous 
 
Vanity of his Apojiles. 407 
 
 defirous that he would increafe their faithy 
 by adding to the wifdom of his inftrudions 
 fome new proofs of his power and authority: 
 and probably it was their fecret wiih, that 
 he would, then and there, work fome ftu- 
 penduous miracle, as an occafion of triumph 
 to them, and of confufion to his and their 
 enemies. However, they feemed to make 
 a great merit, at this time, of their belief 
 in him and adherence to him, confidering 
 the difcouragements and temptations they 
 met with. Upon which, he affures them, 
 that how much foever they might plume 
 themfelves upon the greatnefs and ftrength 
 of their faith in him, they had in reaHty, 
 as yet, but a very poor flock of it. For 
 if they had a real faith and confidence in 
 him, though in the fmalleft proportion to 
 the excellence of thofe infl:ru6lions they^ 
 had heard from him, and the power of 
 thofe mighty works they had feen him 
 perform s all objeftions would vanifh : the 
 greateft oppofirion and difcouragements he 
 or they could poffibly meet with, v/ould not 
 D d 4 make 
 
40 8 Our Savior reproves the 
 
 make the leaft impreffion upon them : the 
 mountains of difSculty, which they ima- 
 gined to lie in their way, would appear lefs 
 than mole-hills : and inftead of being weakly 
 intimidated or feduced from following him, 
 and flaggered in |:heir faith in his miracles, 
 they would themfelves become able to work 
 the greateft miracles;- — to command, foj: 
 inftance, if occafion were, this lycamlne- 
 tree (pointing to one that flood by) to be 
 rooted up, and planted in th^ fea j and it 
 would obey them. 
 
 The apoftles themfelves at firft followed 
 pur Savior with a ftrong expedlation, that 
 he would rife to be a great prince, and 
 beftow worldly rewards and preferments 
 upon his friends and favorites. Hence they 
 frequently ftrove one with another who 
 Ihould be the foremoft in his favor j and 
 fought to advance themfelves in his opi- 
 nion, by fliewing their great affeftion to 
 his perfon, their firm adherence to his 
 caufe, and their zeal in his fervice 5 which 
 
 they 
 
Vanity of his Apoflks; 409 
 
 they were fometimes tempted to boaft of 
 in bis prefence. We find a fpecimen of 
 this fpirit in the apoftle Peter, on a par- 
 ticular occafion. For when our Savior 
 Jiad told the young gentleman who was 
 pofieffed of great wealth, that if he would 
 be perfe6l in virtue, he muft give up all his 
 poffefljons and follow him, and then he 
 fhould have abundant treafures in heaven; 
 Loy faith Peter upon that occafion, we have 
 left all^ and followed thee : what fiall w^ 
 have therefore? — From which it appears, 
 he thought there was no fmall fiiare of 
 merit in fuch condu6t : though in faft, 
 the worldly All he had relinquUlied to fol- 
 low Christ, amounted to but a fmall 
 value : however, it v/as his all, and he 
 was willing to make the mofl of it, and 
 feemed to think himfelf entitled to fome 
 confiderable honor and revv^ard from pur 
 Savior. 
 
 It was very natural then for the apoftles^^ 
 upon the occafion of the foregoing parables, 
 
 when 
 
4IO Our Savior reproves the 
 
 when they faw him confronted and infult- 
 ed by men of fuch rank and character, as 
 many of the fcribes and pharifees were, to 
 aflume to themfelves the more merit from 
 their fteady attachment to him, in propor- 
 tion to the contempt and oppofition he met 
 with from others : though, perhaps, they 
 did not openly avow the high opinion they 
 conceived of themfelves on that account. 
 But as our Savior knew the hearts of men, 
 and it was his conftant manner to fpeak 
 direftly to the very inmoft thoughts and 
 fentiments of his hearers, and frequently 
 even before they had an opportunity of 
 exprefiing them -, fo here, it may be fup- 
 pofed, he perceived this vain and felf-af- 
 fuming fpirit arifmg in the minds of his 
 difciples : and therefore addreffed himfelf 
 to them in the following familiar expoflu- 
 lation : — " If any of you had a fervant, 
 <* who had finifhed his labor in the field, 
 *' would you not expecl as is cuftomary, 
 " that he fliould be ready to pay his per- 
 *^ fonal attendance upon you ? And would 
 
 " you 
 
Vanity of his Apojlles. 4 1 1 
 
 *' you think that he conferred an obliga- 
 
 " tion upon you by fuch attendance ? And 
 
 " that you were bound to gratify him 
 
 *^ with fome extraordinary reward, for 
 
 <' his difcharging the cuitomary duty of 
 
 " a fervant ? I fuppofe not — Learn then 
 
 ^^ not to prefume becaufe of your atten- 
 
 *' dance on me, who am your mafter. 
 
 " Though you may liften to my inftruc- 
 
 " tions, and obey my commands, though 
 
 *' you may follow me from one place to 
 
 ** another, and do me many perfonal fer- 
 
 " vices, nay though you may bear with 
 " fome abufe, and undergo fome difhcul- 
 
 " ties and hardfhips on that account -, yet 
 
 *' know and confider that all this is no 
 
 " more than your duty: beware of affum- 
 
 " ing merit to yourfelves : your attendance 
 
 '^ on me is not for my profit and emolu- 
 
 " ment, but your own: refpe6l, gratitude, 
 
 " and thanks are due, not from me to 
 
 ^ you, but from you to me, from the fer- 
 *^ vant to his mafter. When you have 
 
 «' done all in your power to ferve me and 
 
 " advance 
 
412 Our Savior reproves the 
 
 '^ advance my honor in the world, the 
 " language moft becoming you is this, We 
 *« are but unprofitable fervants — we have 
 " only done that which was our duty. So 
 " that whatever honor or reward you 
 *' may expeft or receive from me, it will 
 ■f< be the efFeft of my favor and liberaUty, 
 
 ♦* rather than of your defert.'' Thus he 
 
 reprefled the fpirit of pride and prefump- 
 tion, which he faw arifing in the minds 
 of his difciples, and leads them to a proper 
 knov^ledge of their own fituation and cha- 
 rafter, as his fervants. 
 
 Here ends the memorable converfa- 
 tion, which puffed between our Savior aixi 
 his numerous audience, confifting of pub- 
 licans and finners, of fcribes and pharifees, 
 and of his own difciples. 
 
 Now in taking a fummary view of the 
 whole, we cannot avoid obferving the ini- 
 mitable fimplicity of manner, variety of 
 invention, and propriety of figures, by 
 
 which 
 
Vanity of his Apoflles, 41 J 
 
 which he vindicates his own conduct, and 
 Ihews the paternal goodnefs of his own 
 difpofition ; exhibits the diffolute and dif- 
 graceful character of the pubhcans and 
 finners, and encourages them to repent- 
 ance ; expofes the incorrigible pride and 
 malignity of the pharifees and fcribes ; and 
 finally remarks the temper of his own dif- 
 ciples, and applies to them pertinent in- 
 ftructions- and admonitions. In all which 
 we may difcern admirable marks of his 
 wifdom, integrity, and benevolence. He 
 perfeftly underftood both how to defend 
 himfelr, and attack his opponents— was 
 thorowly difpofed to do good to all men — ^ 
 but was fo far from courting either the 
 favor of the great, or the affeflions of the 
 populace, by any kind of adulation or ar- 
 tifice ; that he reprehended the prejudices 
 and yices, the vanity and folly, of every 
 part of his audience, not excepting his own 
 difciples. And we have reafon to believe^ 
 that his infl:ru(£lion3 produced a happy ef- 
 fe6l both upon them, and upon many of 
 3 the 
 
414 0^^^ Savior reproves the 
 
 the publicans and finners. But in regard 
 to the pharlfees and fcribes, the contrary. 
 For what figns will move the obdurate to 
 repent ? what arguments will convince, 
 what eloquence perfuade, men who have 
 no faith, no fincerity, no honefty of heart? 
 men whofe minds are fwollen with pride, 
 made callous by covetoufnefs, and hardened 
 
 by hypocrify ? They could not eafily 
 
 avoid applying the charafters of the unjuft 
 fteward, of the inhuman rich man and of 
 his five brethren, who paid no regard to 
 Mofes and the prophets, and concerning 
 whom Abraham predi6ls, that neither 
 would they be perfuaded, though one arofe 
 from the dead — they could not avoid ap- 
 plying thefe chara£lers to themfelves, and 
 feeling the fmart of thefe ftrokes in their 
 own confciences. They were then, as we 
 may fuppofe, cut to the heart ; and pro- 
 bably went away full of refentment, and 
 with purpofes of deadly hatred and revenge. 
 For in all contentions the unjuft and in- 
 jurious party are moft averfe to reconci- 
 liation. 
 
Vanity of his Apoftles. %^S 
 
 liation, and feldom forgive thofe they have 
 injured. And the certain efFeiS of admo- 
 nition and reproof, w^here it does not ferve 
 to convince and reclaim, is to provoke. 
 Accordingly we find, in the courfe of the 
 gofpel-hiftory, that the fame fort of men, 
 the pharifees and priefts, who had all 
 along infulted our Savior in perfon, calum- 
 niated his character, and endeavored to 
 deftroy his influence, at laft confpired alfo 
 againft his life, — bribed Judas to betray 
 him, — caufed him to be apprehended as if 
 he had been a thief, — fuborned w^itnefles 
 againfl him, — inftigated the populace, to 
 demand the releafe of Barabbas, who was 
 a robber, in preference to him, — and to 
 clamor aloud, Crucify him, crucify him — . 
 threatened the governor Pilaie, if he would 
 not deliver him into their power — -pro- 
 ceeded with infatiable malice to infult him 
 when dying upon the crofs — and hired the 
 Roman foldiers to fay, when he was rifen 
 from the dead, that his difcipies came by 
 night whilft they were afleep and ftole him 
 I awa\ ! 
 
41 6 Our Savior reproves the 
 
 sivvay ! So true was the prophetic de- 
 
 claration concerning them, that neither 
 would they be perfuaded, though one arofe 
 from the dead ! 
 
 Having thus confidered at large the 
 condu6t of our Savior's enemies, the pha- 
 rifees, and fiiewn the motives upon which 
 they aftedj and to what excefs of wicked- 
 nefs their enmity againft him tranfported 
 them ;— Let us beware of being guilty, in 
 any meafure, of the like offences. Who- 
 foever, through malice and hypocrify, or 
 with interefted and ambitious views, in- 
 fufes prejudices into the minds of others 
 againft true religion- — feduces, or compels 
 them to aft againft their own confcience — • 
 lays temptations and fnares in their v/ay, 
 to corrupt their judgment, or alienate their 
 hearts from truth and virtue— or applies 
 human doftrines, or authority, or example, 
 or any motives of this world, in oppofitioH 
 to the authority of our Savior and the in- 
 fluence of his gofpeli" — he is guilty, in pro- 
 portion 
 
Vanity of his Apoflles. 4x7 
 
 portion, of the offence denoted by our 
 Savior in the text, and renders himfelf 
 fubje6t to the wo denounced againft him 
 by whom fuch o^ence cometh. 
 
 Let us learn alfo to take heed to our- 
 felves, and to confider well, with what 
 temper of mind we hejir the iniiruftions 
 and admonitions of our Savior. For the 
 confequence of our frequently reading or 
 hearing them will be, that we fliall either 
 become more improved in virtue, or more 
 hardened in iniquity and deceit. There is 
 a certain dociUty and candor of mind in 
 fome perfons, which renders them apt to 
 receive benefit from the gofpel, to grow 
 wifer by inftrudion, and better by reproof: 
 they are willing to underftand, acknov/- 
 ledge, and amend their errors and failings. 
 The difciples of our Savior, and many of 
 the publicans and finners, were of this 
 happy difpofition. But there are perfons 
 in the Vv^orld of a contrary temper -, and 
 who, like the pharifees and fcribes, are too 
 
 Vol. III. E e conceited 
 
41 8 Our Savior reproves the 
 
 conceited to be taught, too proud to be 
 admonifhed, too obfiinate to be perfuaded, 
 too wicked to be amended, by any methods 
 that human or divine wifdom fhall fee fit 
 
 to be ufed. Let us then examine our- 
 
 felves i — how far we are of a docile per- 
 fuadable and amicable fpirit ; or of the 
 contrary difpofition, violent, arrogant, im- 
 perfuadable, unconvinceable, abounding in 
 our own fenfe, and full of our own merit. 
 Let us confider, that it is the property of 
 the wife man to hear inftruftion and to 
 increafe in learning, and of the honeft 
 man to improve in goodnefs : but of fools 
 to hate knowledge and inftrudion. 
 
 Finally, Let us always remember, that 
 were our conduft ever fo unblameable, 
 and our minds ever fo free from error and 
 prejudice ; had we done all the things 
 which are commanded us, filled up our 
 refpe6tive ftations in life with the utmofl 
 fidelity and diligence, and exhaufted all 
 Qur abilities in ufeful fervices to mankind j 
 
 yet, 
 
Vanity of his Apojileu 419 
 
 yet, in refpecl to our common Lord and 
 Mafter, we fhould be but unprofitable 
 fervants, and have done no more than was 
 our duty. How much more then fliould 
 a confcioufnefs of the many imperfeflions 
 which adhere to us, damp the fpirit of 
 vanity and infolence, and lead us to hu- 
 mility and penitence ? 
 
 Now^ that we may all be fincerely and 
 cordially difpofed to hear, underftand, re- 
 fleft upon, and apply, in the whole con- 
 duit of life, thofe infl:ru6lions of our Sa* 
 vior, which are fit to convince us of our 
 errors and offences, and to make us wife 
 unto falvation^ God grant of his infinite 
 mercy by Jefus Chrifl our Lord, 
 
 E e 2 
 
[ 421 3 
 
 A P P E N D I "-'■ 
 
 ^■k* 
 
 H E authors of the Monthly Preview 
 (to whole critical judgment foms 
 refpeft is unqueftionably due) have re- 
 commended to my attention the remarks 
 which the Reverend Mr. Mafo?! has made 
 upon the two volumes of difcourfes I have 
 before publifhed. I fliall therefore here 
 give an anfwer to thefe remarks : as it may 
 ferve to explain my own meaning in the 
 pafTages quoted -, and may perhaps con^ 
 tribute to the fatisfaction of the many 
 friends, who have not only favored me 
 with their fubfcriptions to the edition, but 
 honored me with their approbation of the 
 contents of thofe volumes. 
 
 E e 3 In 
 
422 APPENDIX. 
 
 In regard to the propriety and jufllce of 
 Mr. Mafons remarks, thofe will judge, who 
 think it worth their while to examine them 
 and my anfwer. — The charges he brings 
 againft me are, that I contradi6l the New 
 Teftament, and myfelf — two very material 
 charges: one afFefting me as an author, 
 and the other as a Chrijiian. 
 
 In anfwer to which, let me premife in 
 general, that many authors of fuperior 
 ability and reputation have been accufed 
 of contradicting themfelves, when the in- 
 confiftency has lain entirely in the mifcon- 
 ception of the reader : and that it is almoft 
 impoffible for any man to write with fenfe 
 and freedom upon fiabjects of divinity, 
 wdthout being accufed by fome party or 
 other, of denying fome real or fuppofed 
 doSlrine of Chriftianity. 
 
 To come now to the inftances which 
 Mr. Mafon gives of my contradi61:ing my- 
 felf.— —In my advertifement to the reader, 
 5 I have 
 
APPENDIX. 423 
 
 I have faid, " That the writers of the New 
 " Teftament always mean by the term 
 " Avugoca-eg or refurre^ion^ a reftoration to 
 *' life ; or that operation or event, by 
 *' which the perfon who dies paffes from 
 '* death to hfe." I have alfo faid after- 
 wards, Vol. I. p. 274. ^' That the term 
 cc refurreBion in Scripture always means a 
 " future ftate." This appears to Mr. 
 Mafons underftanding to be a grofs con- 
 tradi6lion, and he reprefents it as fuch — 
 becaufe the paflage to a future ftate, and 
 the ftate itfelf, are different.— -But if Mr. 
 Mafon will recolledl himfelf, I cannot but 
 think he will eafily perceive, that one idea 
 includes the other* For if there be a 
 future ftate, there muft be a refurreftion 
 or paflage to that ftate : and 'vice verfa, a 
 refurreftion to another life or future ftate 
 includes that future ftate. If fo, all he can 
 charge upon me is an inaccuracy of ex- 
 prefiion, arifing from the addition of the 
 word always. And this feeming inaccuracy 
 will vanifli, if both paffages be compared 
 E e 4 together. 
 
424 APPENDIX, 
 
 together, and underftood as they were 
 meant, viz. that the term reJurreBion in 
 Scripture fignifies a tranfition to another 
 ftate or life; and confequently implies that 
 ftate or life, " always without any reference 
 ^^ to what becomes of the body" See Advert. 
 Part I ft. 
 
 Again, I fay, vol. i. p* 351. "That 
 " in reality, a general reformation of man- 
 *' kind in any high degree, feems to be 
 *■' impra6ticable by any means whatfo- 
 ** ever:" and yet in a fevNr pages after, 
 (p. 362.) I fay, " We have indeed ground 
 ' *' to hope, that the gofpel will have in 
 «' fome future ages more extenfive and 
 <^ beneficial effefts, than it has hitherta 
 *' obtained: becaufe the fame fpirit of pro- 
 " phecy which predifted, in fo ftrong and 
 *' remarkable terms, the infatuation, cor- 
 " ruption, and flavery of the Chrifiian na- 
 " tions, hath foretold alfo as clearly their 
 " deliverance and reformation — a refor- 
 \^ mation which hath already taken place 
 
 6 " in 
 
- APPENDIX. 42^ 
 
 *^ in a confiderable degree in fome nations, 
 " as we have the happinefs to experience : 
 «•' and all wife Chrijlians are waiting the 
 *^ conduft of providence in order to the 
 *^ accomplifliment of the whole, in a uni- 
 " verfal change of the Chrijlian world, and 
 ^' the converfion of the ^ew^ and other 
 " nations. And this will be, in a religious 
 *^ fenfe, the kingdom and glory of our Sa- 
 
 *' vior on earth." The refleftion Mr. 
 
 Mafon makes is this, " Sure then, the re- 
 " formation of mankind in a high degree 
 *^ is not impradlicable by any means what- 
 " foever." 
 
 But nothing can be more eafy than to 
 reconcile thefe two paifages: — -For, i?i a 
 high degree is a comparative expreffion. 
 Thefe nations are ah'eady reformed, in a 
 high degree^ compared to the ignorance, 
 idolatry, and corruption of former times. 
 And if ever this change fnould become 
 univerfal, and the 'Je^jos and other nations 
 be converted to Chriftianity; there will 
 
 be 
 
426 A P P E N D I Xi 
 
 be a reformation of mankind m afar highef 
 degree than any that hath ah^ady taken 
 place. Yet it may be true, neverthelefs, 
 that a general reformation of mankind in 
 any high degree may be impraflicable by 
 any means whatfoever, compared to the 
 perfedlion of a future ftate. And I am 
 perfuaded Mr. Mafon will readily agree 
 with m.e in this opinion. And that this 
 is my meaning, the whole paragraph, and 
 the whole difcourfe, fhews fo evidently, 
 that I wonder it fhould efcape the re- 
 marker's obfervation. For the whole pa- 
 ragraph is this, (p. 351.) "In reality, a 
 " general reformation of mankind in any 
 <' high degree, feems to be impradticable 
 *' by any m.eans whatfoever : the confti- 
 «' tution of this world does not feem to 
 «« admit of it. Human nature will ftill 
 " remain the fame, and mankind are and 
 " always will be creatures befet with tcmp- 
 «' tations, appetites, pafllons, errors, fol- 
 « lies, and faults. This world is not a 
 «« ftate in which the virtue, peace, and 
 
 " happinefs 
 
APPENDIX. 427 
 
 *^ happinefs of mankind can ever be tho- 
 «^ rowly eftablifhed. So great a change, 
 <^ fo happy a reformation, fo divine aii 
 «« eftablifhment, cannot take place but in 
 «' that ftate or world where our blefled 
 " Saviors kingdom is eftabliflied, that 
 «^ everlafting kingdom of his, into which 
 «« all fincere and good men ihall be finally 
 " admitted, and form one glorious fociety 
 *^ under his proteftion and government." 
 This is far from aflerting, that mankind 
 may not be reformed in this world much 
 more than they are at prefent. 
 
 He thhiks, I contradict the tenor of the 
 New Teftament, in faying, vol. i. p. 352. 
 " That the reformation of mankind in 
 " this world, is not reprefented in the 
 *' writings of the New Teftament, as be- 
 '' ing the principal end and defign of our 
 " Saviors enterprize." He fays, that he 
 is extremely at a lofs to reconcile this pro- 
 pofition with the following texts and many 
 others, i John iii. 8. For this purfofe the 
 
 Son 
 
4^8 APPENDIX. 
 
 Son of God was manifefledy that he might 
 deflroy the works of the devil^ and ver. 5. he 
 was 7nanifefled to take away our Jins^ and 
 I Peter ii. 24. Chri/i his ownf elf bare our 
 fins in his own body on the tree^ that we bei?ig 
 dead to fin fioidd live unto right eon fnefs^ and 
 Titus ii. II. 12. The grace of God which 
 bringeth fahation to all men, hath appeared, 
 teaching us, that denying ungodlinefs and 
 worldly lufts, we fhoidd live foberly, right eoufly, 
 and godly in this prefent worlds and ver. 14. 
 Chrifi gave hi mf elf for us, that he might re^ 
 deem us from all iniquity, and purify iinto 
 himfelf a peculiar peopk:, zealous of good 
 works. — Now in affifting him and other 
 readers, who may poflibly imagine the 
 like difficulty, to reconcile the aforefaid 
 aiTertion with thefe texts and many others 
 to the like purpofe ; I would afk him the 
 following plain queftions : Which fliould 
 be thought the greater obje6t of view in 
 our Savior's mind, the propagation of his 
 religion in this world, or the eftablifhment 
 of his everlafting kingdom in another? — 
 
 and 
 
APPENDIX. 429 
 
 and whether any reformation which he 
 has efFefted, or ever will effeft in this 
 world, be of equal importance in itfelf, 
 ,or equally beneficial to mankind, as that 
 new eftablifhment of things, which we 
 believe will take place by his agency and 
 direflion in a future ftate? — The preven- 
 tion of vice and the promotion of virtue 
 and piety in any degree that the ftate of 
 this world admits, can be but preparatory 
 means^ in order to the compleat abolition 
 of vice, and the eftablifhment of virtue and 
 piety in another vv^orld : and thefe means 
 muft neceflarily be always imperfe{!i, in 
 proportion to the imperfeftion of the pre- 
 fent nature and ftate of mankind. But 
 were the means ever fo great and extenfive, 
 the end muft ftill be greater. The only 
 queftion then remaining is, Whether the 
 New Teftament hath not reprefented the 
 kingdom of our Savior in another world, 
 and the eftabliftiment of things in it, as 
 the principal end of his enterprize — a more 
 important end than any change v/hich will 
 
 ever 
 
430 APPENDIX. 
 
 ever be produced in this world by any 
 means whatfoever ?— For this I appeal to 
 the whole New Teftament : from the whole 
 of which it appears to me, that that great 
 fahation^ and that kingdom of God^ which 
 was defigned and prepared from the foun- 
 dation of the world (as a main part of the 
 plan of divine wifdom and goodnefs in the 
 formation of mankind) for all good men, 
 whether Chriftians or not, are reprefented as 
 the principal objefl; of our Savior's view 
 and defign. — Let us review the foregoing 
 texts, aud fee their confiftency with this 
 fuppofition. For this purpofe the Son of God 
 was mafjifejledy that he might dejiroy the works 
 of the devil— and to take away our fins. And 
 will he not deftroy thofe works, and take 
 away our fins, more perfectly in another 
 world than in this ? — He bare cur fns on 
 the crofs^ that we being dead to fin JJjould live 
 unto righteoufnefs. And do we not hope to 
 be more dead to fin, and to live more unto 
 rlghteoufnefs, in a future ftate than in 
 this ? — The grace of God undoubtedly teach-- 
 
 €tb 
 
APPENDIX. 431 
 
 €th us to live foberly, righteoujly^ and godly 
 in this prefent world — and Chri/i gave him- 
 Jelf for tiSy without doubt, that he anight 
 redeem us from all iniquity^ and purify unto 
 hi mf elf a peculiar people zealous of good works ^ 
 The prevention of iniquity and the pro- 
 motion of virtue and piety among fuch as 
 would receive the gofpel in the love of it, 
 is, without queftion, one end and defigii 
 of our Savior's enterprize, and the prin- 
 cipal end for which the gofpel was pub- 
 liflied in the world. But we are witneffes, 
 in how imperfe£l a degree this end hath 
 taken place : and had it taken place in a 
 far higher degree, we fhould ftill confider 
 it only as an imperfedi mean or prepara- 
 tion, in order to a perfeft accomplifliment 
 of the like end in a future ftate, where good 
 men will be thorowly redeemed from all 
 iniquity, and zealous of all good works. — 
 Jt feems as if Mr. Mafon could not diftin- 
 guifh between the main end of our Saviors 
 enterprize, and the main end for v/hich 
 the gofpel was publiflied, 
 
 I have 
 
432 APPENDIX. 
 
 I have (aid, Advert, p. 30. " That there 
 " is no fuch expreflion to be found in any 
 " of the writers of the New Teftament, 
 " as a refurre6tion of the body or of the 
 >* flefli/* It feems I am not lingular in 
 that opinion. The author of a late cele- 
 brated performance (Hifcory of Ap. Cr. 
 p. 399.) has faid the fame thing. In op- 
 pofition to this opinion, Mr. Majon has 
 produced the following paffages of Scrip- 
 ture. I Cor. XV. 53. This corruptible 7nu/i 
 put on incorruption^ and this mortal mufl put 
 en im?nortality^ and ver. 44. // is fown a 
 natural bod)\ it is raifed a Jpiritual body. 
 Now if thefe exprefiions can be thought 
 to determine the point; they feem to be 
 more in favor of the fuppofition, that the 
 corruptible and incorruptible ^ the mortal and 
 the immortal^ the natural and the fpiritual 
 bod)\ are not the fame, than that they are. 
 But as thefe exprcllicns may not be thought 
 (to ufe Mr. Mafons terms) fufficiently ftrong 
 in favor of either fuppofition ; I Ihall pro- 
 ceed immediately to the other pafTage, in 
 
 • which 
 
APPENDIX. 433 
 
 Vvhich the apofile aflcrts (as he fays) in 
 the moft plain and abfolute terms that can 
 be, what I deny. Rom. viii. ii. If the 
 fpirit of him that raifed up Jcfus f?'om the 
 dead dwell in you , he that raifed up Chrijl 
 from the dead {^cooTroiviG-ei koh to. 3v/jtoc a-ccf^ocra 
 vfjLcav) Jhall quicken your jnortal bodies. Now 
 in order to ferve his own purpofe, and 
 make this text feem a direft contra- 
 diflion to my affertion, he hath miftranf- 
 lated it thus, f jail make your dead bodies 
 live — dead bodies, as if he did not know 
 the different fenfe of SvviTa, and vejcpoj, 7nor- 
 tal and dead. The word here is properly 
 rendered in our Englifh tranflation mortal: 
 and in another paiTage, this mortal muft 
 put on immortality. Is a corpfe, or dead 
 carcafe, mortal? Mr. M^;^ himfelf is now, 
 I hope, one of tuv Bv/jtuv tutuv thefe mortals 
 who (hall put on immortality. But it cer- 
 tainly does not follow from hence that he is 
 vBTc^ov dead. I hope alfo, that the fpirit of 
 him who raifed up fefus from the dead^ does 
 now dwell in him^ and does now quicken or 
 Vol. Ill* F f animate 
 
434 APPENDIX. 
 
 animate or enliven his mortal body^ and 
 incite it to the difcharge of the fpiritual 
 fun6lions of his office, and to every Chri- 
 flian duty. This conftru6tion of the words 
 is, I apprehend, agreeable to the true fenfe 
 of the apoftle, and that they have no re- 
 ference at all to the refurreftion. To be 
 convinced of this, let us examine the con- 
 text ; in which the apoftle is confidering 
 the oppofite nature and tendency of a 
 worldly and fenfual, to that of a moral 
 and fpiritual life: One he ftiles, being i?i 
 the fie fi^ — living according to the f^ejh — and 
 minding the things of the fiefio : the other, 
 living according to the fpirit, and minding 
 the things of that: — and, '^ they that are in, 
 '^ the fief: ^' ver. 8. or are governed by it, 
 '^ cannot pleafe God',' But ye are not in the 
 fejJ:, but in the fpirif^ if the fpirit of God 
 dwells in you : and^ if a?2y man hath not the 
 fpirit of Chri/i^ he is none of his. Andy if 
 Chrijl be in you^ the body is dead (already 
 dead, /. e. mortified or fubdued) on the ac^ 
 cemt of fin y but the fpirit is alive on account 
 
APPENDIX. 435 
 
 cf righteoufnefs. And if the fpirit of him 
 that raifed up Jefiis from the dead dwells in 
 you J he that raifed Chrifl from the dead will 
 animate or enliven your mortal bodies by his 
 fpirit which dwelleth in youi, and hereby, 
 notwithftanding the weaknefs and encum- 
 brance of \htflej}:, make them fubfervient 
 to the difpofitions or intentions of the 
 mind ox fpirit^ in a fpiritual and divine 
 life. From whence he concludes, that we 
 are not debtors to the flefo^ to live according 
 to that^ but to the fpirit. — If this be the 
 right conftru(5lion of the paffage ; it is 
 plain, that it hath no reference at all to 
 the refurredlion. And indeed, the fuppo- 
 fition, that the flefh fhall not be raifed 
 again, but the fpirit alone live for ever in 
 a new kind of body or habitation, is a 
 better premife than the other fuppofition 
 of a refurreclion of the flefh or of the fame 
 body, from which to draw the apojlle's in- 
 ference, that we are 720t debtors to the jlefi 
 to live according to that^ but to the fpirit. 
 However, this queftion feems, in my ap- 
 F f 2 prehenfion. 
 
436 A P P E N D I X,^ 
 
 prehenfion, to be fully deckled by the 
 apoflle himfelf, i Cor. xv. 35, where he 
 beghis profefTedly to explain his notion of a 
 refurre6lion. But fome one will fay. How are 
 the dead raifid -, and with what body do they 
 come? that is, (if I underftand the queftion 
 aright) do they come with the fame body, 
 or with one of another kind ? To this the 
 apojik replies, Fool, (to fnppofe that they 
 come with the fame body) that which thou 
 [owe ft is not that body which Jhall be, but bare 
 grain — and God growth it a body as it hath 
 pleafed him. As then the ftem, leaf, and 
 ear, or in a word, the plant is not the 
 fame with the feed which was fown ; much 
 lefs will the future incorruptible, immortal, 
 fpiritual body, be the fame with this cor- 
 ruptible, mortal, animal body. And in- 
 deed, is it not foolifi to imagine, that our 
 Savior's glorious body is now compounded 
 of the very fame materials, the fame flefli, 
 or blood, or bones, or nerves, or animal 
 fpirits, as that body in which he appeared 
 to his difciples, was feen and handled by 
 5 them, 
 
APPENDIX. 437 
 
 them, and vifibly afcended to heaven, and 
 in which it was neceflary for him to ap- 
 pear, in order to be known ? After all, 
 
 it is a queftion of no great moment, as 
 affecting the caufe of true piety and the 
 praftice of morality ^ which, as Mr. Mafon 
 JLiftly obferves, is the main fcope of th^ 
 Chrijiia?i inftitution, and to which all 
 doftrines fliould be fubfervient. The chief 
 reafon I had for faying fo much on this 
 fubjecl, was a hope I conceived of render- 
 ing the language of the ISIew T'ejiament 
 more intelligible -, and of (hewing, that 
 the do6lrine of a refurreBioriy as it lies in 
 the New T^ejlament^ is free from thofe phy- 
 fical difficulties and obje6lions, which arife 
 from the perpetual change of our prefent 
 bodies, and the difperfion of the materials 
 which compofe them into other bodies. 
 Certainly, the divine power ftands in no 
 need of fuch materials, in order to give us 
 hereafter fuch bodies as it hath pleafed 
 
 him I can remind Mr. Mafon of another 
 
 text, which he has omitted, and which 
 F f 3 feems 
 
438 A P P E N D I X. 
 
 feems as much to his purpofe as thofe he 
 has quoted. Philip, iii. 21. JVho [hall change 
 our vile bodyy that it may be fajhioned like 
 unto his glorious body. But perhaps he was 
 aware, that this is no more than a,n aU 
 lufion to the changes of raiment cuftomary 
 amongft the ancients: as if the (ipo/lle had 
 faid, Who (hall ftrip us of thefe vile gar^ 
 ments, and put on us a habit of raiment 
 of a nobler texture and fafhlon, even fimi- 
 lar to that of Chrijl himfelf. The apojlle 
 reprefents the fame change, 2 Cor. v. i. 
 For we know that when our earthly tabernacle 
 is dijfohedi we have a building from Gody a 
 hoiife not made with hands^ eternal in the hea^ 
 ^ens. For in this we groan^ defiring to put 
 cn^ to take pofleflion of, our habitation which 
 is from heaven, 
 
 'tf is hardly worth while to take notice 
 of another remark of his, in which he 
 fays, that I define a miracle to be in 
 othtt^ words, ^' z mzmitih. t^tSt and de- 
 
 ** moaiftration of the power and providence 
 
 ^"' ^ • ^^ 
 
APPENDIX. 439 
 
 ^' of Gop :" which he fays " makes every 
 ^' thing we fee to be a miracle." And it is 
 veiy true, that every thing we fee is a mi- 
 racle ; and has been faid to be fo by better 
 v/riters than myfelf. This is only iifmg 
 the word in a general fenfe: and I have 
 in the very fame paragraph diflinguifhed 
 that general fenfe from the particular and 
 flrift fenfe in which the word miracle is 
 commonly ufed. Thus ; — " there are per- 
 *^ petually occurring to us in the natural 
 ^' courfe of things, numberlefs events as 
 *^ truly miraculous, as thofe which from 
 " their rarity and Angularity have obtain- 
 ^' ed, in a more ftrift fenfe, the name of 
 *^ miracles. That the fun or the earth 
 " moves continually, is as truly marvellous* 
 ^^ as if we fuppofe the motion was once 
 ^' fufpended. The for4nation of every in- 
 " fant in the w^omb, is as wonderful an 
 ^' efFefl:, and argues divine power and wifr 
 *' dom as much as the original formation 
 ^' of Adam from the duft of the earth."— 
 Hpre it is plain^ that I ufe the term mira- 
 culous 
 
440 APPENDIX. 
 
 culom in a gerieral fenfe, and in the fame 
 fenfe as the terms marvellous and wonder- 
 ful, or arguing divine power and wifdom. 
 If he had quoted the paffage fairly^ the 
 reader would have feen, that I did not 
 intend to give a definition of a miracle. 
 
 As to my faying, that " the title of 
 " Chrift's vicar or fubftitute on earth, ex- 
 " aBly anfwers to the word antichrifl-^' if 
 he will only add, what is eafily under- 
 flood, ChrifVz pretended vicar or fubftitute, 
 but real adverfary > I will then defire him 
 to do, what he ought to have done, give 
 a more ^;^^t^ definition, or elfe fuffer this 
 to pafs. 
 
 Having gone through this gentleman^s 
 remarks on my writings, I can afllire him, 
 tliat I think his writings contain many 
 good fentiments of piety and morality ; 
 and that I fiiould think it an office very 
 unworthy of myfelf, to ranfack them, in 
 order to pick out and expofe to view weak 
 
 and 
 
APPENDIX. 441 
 
 and exceptionable paffages. But he has 
 not thought the fame office tmworthy of 
 himjelf in refpeft to mine. With what 
 fuccefs he has attempted this, let thofe 
 judge who chufe to examine: or to ufe a 
 modern phrafe, let the world judge, that 
 little world to which his writings and mine 
 may chance to be known. 
 
 I AM forry that he is ready to fup- 
 pofe, that by the term blind helieijers I 
 meant himfelf and his friends; which I 
 could not do, as I had no acquaintance 
 with any of them, nor knew what his 
 opinions w^re, having read only fome of 
 his practical works. His words are, <^ A 
 " writer of this complexion wdll imme- 
 " diately pronounce us blind believers." 
 But why the term us? Are there not blind 
 believers- enow in the church of Rome^ and 
 in all proteftant churches ; who in Mr^ 
 Mafons own opinion, defend fome do£lrines 
 as fundamental to Clmftia72iiy\ which are 
 either injurious to the caufe of it, or no 
 
 w^av 
 
442 APPENDIX, 
 
 way belong to it, or are obfcure and doubt- 
 ful ? Why then muft he needs fill up the 
 number with himfelf and his friends ? 
 
 However, this fame gentleman, who 
 appears fo exceedingly fenfible of any re- 
 flexion (though not intended) upon his 
 opiniotis^ yet does not fcruple to begin a 
 dire6l attack upon my qualifications as an 
 author, and to throw out perfonal invec-^ 
 tives. For in defcribing my complexion 
 as a writer, his terms are, *^ Who ftrips 
 " Chriftianity of its moft effential excel- 
 '' lences — inadvertently disfigures the re- 
 " ligion he means to defend — pares off its 
 '^ fuperfluities with too hafty a hand, and 
 
 " wounds it to the quick -by crowding 
 
 "' too much fail when the ballaft is light, 
 «^ he is in danger of running upon the 
 <^ flielves, and of making fhipwreck of his 
 
 ^' faith, judgment, and charity ^he is 
 
 *' incapable of felf-diffidence — has not the 
 «' lead compaflion to men's prejudices — ■- 
 '' and is entirely unconfcious that he ftands 
 
 '' in 
 
APPENDIX. 443 
 
 ** m any need of that candor which he 
 
 ♦« denies to others he difcovers fuch 
 
 " marks of temerity and precipitance, as 
 ** will be of no advantage to him in mak- 
 " ing profelytes — In fhort, he is lopping 
 " off the main branches of Chrijiianity.*\ 
 
 This is fuch language as every author 
 
 may expeft to meet with, who exprefles 
 
 his fentiments, nee temere^ nee timide^ with 
 
 a freedom and perfpicuity that befpeaks an 
 
 honeft rAind, whenever they happen to 
 
 clafh with certain received opinions. All 
 
 that I learn from it is this, that Mr. Mafon 
 
 is very much difpleafed, that I have the 
 
 prefumption to differ from him and others, 
 
 in explaining the New Teftament, and to 
 
 deny feme metaphyfical notions of his, 
 
 which he looks upon as eflential branches 
 
 of Chrijiianity, to be any do6trines of Chri^ 
 
 fliajiity at all. I readily confefs, that I 
 
 believe, the compofition of feveral perfons 
 
 in one fubftance, or the analyfion of one 
 
 fubftance into feveral perfons^ to be no 
 
 more 
 
444 A P P E N D I JT; 
 more a doftrine of Cbri/lia72ityy than the 
 tranfubftantiatipn of the elements of bread 
 and wine into the very body, foul, and 
 divinity of our Savior, If we fhould allow 
 fuch chemical or phyfical or metaphyfical 
 notions to be poffible in the nature of 
 things, it does by no means follow, that 
 they are Chrifiian dodrines. 
 
 It is pleafant to obferve the fame gentle- 
 man, who has complimented me with fuch 
 language, pleading for candor, and de- 
 claring, that he did not *' intend to give 
 *^ the leajl offence to 'the ingenious author^' 
 with whom he takes this freedom. 
 
 What his motive was for attacking me 
 In this manner, I do not pretend to deter- 
 mine; but by way of conjecture would 
 recommend to him the following lines of 
 
 Hefiod: 
 
 Keel 7rTCt)^(^ TTTca^u) ^dovBsiy zu] ocoiS®^ aoioca* 
 
 FINIS. 
 
EfsrefJe?. parables 0. our Sa„or 
 
 p„„cet«n Theological Sem,na„-SpM; UWr, 
 
 1 1 
 
 012 00062 2805