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the audience of any that might be present: his allegorical, he never explained but in private, and then only to his disciples. Nor is there any proof that he explained all of them even to the disciples. St. Mark's declaration 8, in which he sums up the particulars of the first day's teaching in parables, that Jesus interpreted to his disciples in private all that he had been saying to the multitude in public, must be restricted to the exposition of the parables which were then delivered: and this exposition, as far as we have the particulars of it on record, was granted more in compliance with their request than of his own accord, as what he would otherwise have done, or might always be expected to do, under the like circumstances, without solicitation and such as it was, it communicated no more of the interpretation of the allegories in question, than was sufficient to give a general idea of their scope and meaning: as much perhaps as could then with propriety have been made known, or readily comprehended, but not enough for the gratification of curiosity, or a perfect understanding of particulars.

It is scarcely necessary to add in conclusion, that even with this distinction established in the kinds of the parables, and in the proper use designed by each of them respectively, there is no ground to question the wisdom, propriety, or consistency of our Saviour's conduct, for teaching and delivering what he did, under the disguise of allegory, in a manner and form purposely contrived not to be understood. It is no ground of objecting to his prudence or judgment, that he adopted s iv. 33, 34.

this method indirectly to make known particulars, which could not have been, with propriety, more openly communicated. If there was reason to disclose them, or make them known at all, he took thereby the fittest and most eligible method of effecting a wise, an adequate, and a sufficient purpose. The name which he himself has bestowed on the subject matter of these disclosures, the mysteries of the kingdom of God, contains an intimation of their recondite nature, by an obvious allusion to the appτa, or secret truths, taught and inculcated in the various mysteries of paganism; none of which could be promiscuously communicated, without caution and preparation, nor promiscuously received, except under the bond of secrecy from all but the initiated themselves. Moral instruction is a different thing from prophetical revelation; and it is no proof of inconsistency even in an inspired teacher of morality, or of his inattention to the duties of his office, and to the wants and necessities of those whom he has to instruct, if while he is careful of plainness, simplicity, and perspicuity in communicating the particulars of duty, he studies a temporary obscurity and concealment in imparting the knowledge of futurity. Communications of this latter nature we should not have a right to expect, even from an inspired teacher; and were he to vouchsafe them, it would be for special reasons known to himself, and therefore in such a way as he also should think best. Neither, if such disclosures of the future were plainly to be revealed to us, so far as the assurance of our moral obligations is concerned, should we be the better; nor, if they were to be withheld, or so communicated as not im

mediately to be understood, so far as regards the same great end, should we be the worse. In a word, it can never be proved that the mere foresight of facts, the simply historical knowledge of the future, beforehand, like that which we already possess of the present or the past, is of the least importance in a practical point of view, as bringing to light new rules and principles of conduct, or reenforcing the obligation of old; as involving any such consequences to the individual responsibility of moral agents, that without that knowledge they cannot approve themselves to their Maker, and with it. they will be better able to do so. Such prescience might gratify our curiosity, and enlarge the bounds of our intellectual comprehension, by extending our view beyond its present natural terminator, the point where history ends and futurity begins; but it would not necessarily conduce to our moral improvement; nor should we be better as well as wiser, for the knowledge of things to come.

CHAPTER IV.

On the first cause of the use of parables, or the reasons which produced them.

As

many divisions might have been made of the parables in general, if taken from merely accidental circumstances of distinction; so might various accounts of the origin of particular parables be assigned, if derived from the special reasons of the case. It has been frequently remarked, and it is open to any one's observation, that the first idea of some of them was suggested apparently, by circumstances of time or place. Such circumstances, in one sense, might be said to have been the cause of the parable delivered; that is, to have immediately produced it.

The operations which we may suppose to have been going on, round about our Lord and his congregation, either in the country, or on the lake, at the time when he began to teach in parables, might give occasion to the material allusions, which are the basis of the external history, in three at least of the eight that were then delivered, the parables of the sower, of the tares, of the springing seed; if not also of a fourth, that of the drawnet or sagene, cast into the sea. Jesus was enforcing a certain point of Christian morality, before he subjoined the parable of the king, taking account of his debtors; and that doctrine may be considered to have produced it. The same observation applies to the parable of the rich man's ground: to that of the

servants left in waiting: to that of the servant left instead of his lord: to the parable of the fig-tree planted in a vineyard; of the rich man and Lazarus; of the importunate widow; of the virgins; and of the talents, respectively. Perhaps the proximity and contemplation of sheepfolds, or flocks of sheep, suggested the allegory of the good shepherd. The parable of the good Samaritan was delivered expressly in answer to a particular question, which had just been put. Our Lord was sitting at meat when he conceived and pronounced the parable of the great supper; and the parable itself bore an immediate reference to an observation about eating of bread, which had preceded from one of the company. The vineyards, to judge from the time of the year, must have been full of husbandmen or labourers, actively engaged in their cultivation, when he delivered the parable of the labourers, supposed to be hired for the service of a vineyard. A circumstance in the public expectation of a future event, intimately connected with himself, and his approach to Jerusalem, at the time, produced the parable of the pounds. The offence which had been conceived by the Pharisees, at our Lord's condescension in receiving and eating with publicans and sinners, was the immediate occasion of the parable of the prodigal son, the most finished and beautiful of all. The proximity of the events, to represent or personify which is the business of the subject matter of the parables of the vineyard let out to husbandmen, and of the wedding garment, respectively, was probably the occasion of the parables themselves.

All such characteristics of the first causes of the different parables as these, may be instances much

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