him, which would actually happen. So that the meaning of what the prophet fays, is only that the Jews might harden their own hearts themfelves, in fuch a way as would prevent their converfion.

Jefus's next parable is that of the enemy, who fowed tares among wheat; both which were ordered to grow together till harvest, when they fhould be separated -the tares fhould be burnt, and the wheat gathered into the barn. The meaning of this parable is very plain: it fhews the state of Chrift's kingdom on earth. Good people and bad fhall be mixed together, till the end of the world: when, as our Saviour explains it to his difciples, the righteous fhall shine forth as the fun in the kingdom of their Father, while the wicked fhall be configned to wailing and gnashing of teeth.

The next parable was to fhew the furprizing quick progrefs of the gofpel. Like a grain of mustard-feed, which is the least of all feeds, and grows into one of the greatest of plants, the gofpel fhould, from a very fmall beginning, fpread widely in the world.

The next parable goes a little farther, and gives us to understand, that in time we may

hope it will spread over the whole face of the earth; as a little leaven, hid in a quantity of meal, in time leavens the whole.

The two next parables fhew the great value of the gofpel. It is like treasure hid in a field, which a man obtains by purchafing that field at the expence of all he hath: or, it is like a pearl of great price, which a merchant heard of, and fold all he had to purchase it.

The last parable which our Saviour spoke on this occafion, was to fhew the great end and conclufion of all things. A net fhould be thrown in the fea; -death fhould fweep all mankind to one fhore: there they should be feparated — the good gathered into veffels, and the bad caft

away.

Jefus then told his difciples, that every Scribe inftructed unto the kingdom of God, was like a prudent householder, who bringeth forth out of his treasure things new and old; that is, they who were to teach the gospel fhould imitate the prudent householder: he knows how to fet proper things before his several guests, fuitable to their feveral degrees; fo fhould they who were teachers of the gofpel, know how to make particular application to all who were defirous of instruction.

After

After this, we are told, Jefus went to Nazareth, the town where he had been brought up; but the people, confidering his low birth and mean relations, rather than his mighty power, took offence. From this unhappy unbelief his divine prefence among them had no effect.

In the beginning of the fourteenth chapter, we have the melancholy account of the death of John the Baptift; and the miracle of feeding the multitude with five loaves and two fishes. After this, Jefus fent his difciples on board a ship, while he dismissed the multitude. In the night he went to them walking on the fea. There is fcarce which is not in

any of our Saviour's miracles, tended to do good to man-at the fame time, to fhew his divine power; but this miracle feems chiefly intended to fhew his power. Two things, however, may be faid to explain the propriety of it: In the first place, it seemed to be a more convincing proof to the difciples, than any they had yet feen, of their blessed Master's power over nature. To tread on the waves of the fea, is mentioned by Job as an emblem of omnipotence. Secondly, it was a strong way of instructing them in faith. It was a common way among the Jews to instruct by actions as well as words:

T 4

words: as, when Agabus foretold the imprifonment of St. Paul, he took the apostle's girdle, and binding himself with it, Thus, faid he, shall the Jews at Jerufalem bind the person to whom this girdle belongeth. Jefus's calling Peter, therefore, to come to him on the water, was fhewing him by an action the extent of his faith, and putting it to a teft: as his faith failed, fo he fank; and this was, no doubt, a leffon both to him and his fellow-difciples, which they would remember as long as they lived, as it was imprinted so strongly upon their memories by an action.

After this miracle, they foon landed in the country of Gennefaret, where the inhabitants with great joy flocked about Jefus-faw his miracles, and believed in his doctrine. You remember, at the end of the eighth chapter, when Jefus healed the man who had the legion of devils, which afterwards entered into the fwine, that the inhabitants of the country were afraid of him, and defired him to depart out of their coafts; and that Jefus accordingly, seeing them fo ill-difpofed at that time to the gospel, returned over the lake; but left the man whom he had healed, to be a standing miracle among them of his divine power. —Now it is commonly supposed,

that

that the country where Jefus now landed was that fame country; and that the people, now at length convinced of the greatness of his power, and probably by the very means which Jefus ufed of leaving the man among them—had taken this happy turn in favour of the gospel.

The fifteenth chapter introduces the Scribes and Pharifees, finding fault with our blessed Saviour for his neglect of traditions. The cafe was this:

You remember, in the twelfth chapter, how these wicked people ascribed his casting out devils to his being in league with the prince of the devils; and how Jefus put them to filence, by fhewing them the impoffibility of any fuch league. They found themselves therefore quite confounded; and, for the present, left him.→ Upon confulting among themselves, however, they afterwards resolved to try another method of destroying his favour with the people. The Pharifees, you know, are all along reprefented in scripture as a very wicked set of people, and particularly as great hypocrites: their lives were bad, but ftill they defired to make a fair fhew before men. They devoured widows' houses, we are told; but for a pretence made long prayers.