Thus for sixteen days I saw from my window a hundred men at work like busy husbandmen, with teams and horses and apparently all the implements of farming, such a picture as we see on the first page of the almanac; and as often as I looked out I was reminded of the fable of the lark and the reapers, or the parable of the sower, and the like; and now they are all gone, and in thirty days more, probably, I shall look from the same window on the pure sea-green Walden water there, reflecting the clouds and the trees, and sending up its evaporations in solitude, and no traces will appear that a man has ever stood there.
Another hoax was Franklin's parable against religious persecution thrown into Scriptural form and quoted by him as the fiftyfirst chapter of Genesis.
It appears to be traceable in its Greek dress in writings of the philosopher Democritus and the dramatist Menander; it was certainly known to the author of Tobit and perhaps to the author of Daniel; some would trace its influence in the New Testament, in the parable of the wicked servant and elsewhere; it was known to Mahomet and is referred to in the Koran; it has been included among the tales in the Arabian Nights; and it survives in a good many versions ancient and modern.
In the parable of the sower, Jesus Christ mentions an increase of thirty, sixty and an hundred fold.
In the parable Lazarus returns not to earth, since Abraham foresees that the rich man's brethren would disbelieve even if one rose from the dead; in the corresponding allegory, Lazarus does actually return to life, and the Jews believe so little as to determine upon killing the very Life Himself.
His rough person and manners are the constant theme of ridicule in the royalist ballads, and he is caricatured in Butler's Hudibras and in the Parable of the Lion and Fox.
In the parable of the rich man and Lazarus, Basilides saw the proof of naturam sine radice et sine loco rebus supervenientem (Acta Archelai).
Another parable compared the kingdom of God to seed which, when once planted, must inevitably germinate; the process was secret and slow, but the harvest was certain.
Among these we may venture, quite tentatively, to mention the sermon at Nazareth which opened with a passage from the Book of Isaiah, the raising of the widow's son at Nain, and the parable of the good Samaritan.
His Parable of the Wicked Mammon (1528), Obedience of a Christen Man (1528), in which the two great principles of the English Reformation are set out, viz.