Mark 4

ANd he began again to teach by the sea-side, and there was gathered unto him a great multitude, so that he entred into a ship, and sate in the sea, a d the whole multitude was by the sea, on the land.

And he taught them many things by parables, and said unto them in his doctrine. We may observe that our Saviour often preached by the Sea-side, the reason of which was doubtless he had there the Convenience by a Boat, or Ship to quit himself of the inconvenience of the Peoples pre sing upon him, he was now in Galilee, which bordered upon the Sea. And he taught them many things by Parables, and said unto them in his Doctrine. Some of those things, which our Lord taught his People by Earthly Similitudes, are afterwards expressed, but probably he taught them many more things then the Evangelists have left us upon Record, And said unto them in his doctrine, that may be understood in a double Sense. Either understanding by Doctrine his way of teaching which he affected, and made much use of viz. by Similitudes, or else thus, That he intermixed with the Doctrine which he taught them, several Parables, some of which here follow.

Hearken Behold there went out a sower to sow.

And it came to pass as he sowed, some fell by the way-side, and the fowls of the air came, and devoured it up.

And some fell on stony ground, where it had not much earth, and immediately it sprang up because it had no depth of earth.

But when the sun was up it was scorched, and because it had no root it withered away.

And some fell among thorns, and the thorns grew up, and choaked it, and it yielded no fruit.

And other fell on good ground, and did yield fruit, that sprang up, and increased and brought forth some thirty, and some sixty, and some an hundred.

And he said unto them, He that has ears to hear let him hear.

And when he was alone, they that were about him with the twelve, asked him of the parable.

And he said unto them, Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables.

That seeing they may see, and not perceive, and hearing they may hear, and not understand, lest at any time they should be converted, nd their sins should be forgiven them.

And he said unto them, Know ye not this parable, and how then will you know all parables?

The sower soweth the word.

And these are they by the way-side, where the word is sown, but when they have heard, Satan cometh immediately, and taketh away the word which was sown in their hearts.

And these are they likewise, which are sown on stony ground, who when they have heard the word immediately receive it with gladness.

And have no root in themselves, and so indure but for a time, afterward when affliction, or persecution ariseth for the words sake, immediately they are offended.

And these are they which are sown amongst thorns, such as hear the word,

And the cares of this world, and the deceitfulness of riches, and the lusts of other things entring in, choak the word, and it becometh unfruitful.

And these are they which are sown on good ground, such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred. See this Parable largely opened in the Notes, upon Matth. 13.1. The Parable is recorded both by Matthew, Mark and Luke, and is of excellent use. 1. To show the excellency of the Word of God, which is here (as in other places) called The Word. It is the Seed of God, the good Seed, and the excellency of the Ordinance of Preaching (for that is the Seed sown.) 2. To show us the different effect of the Word Preached from Moral Discourses, and Philosophical Disputes, from which can be expected no Fruit, but where the Sower soweth the Word, there is yet a very different effect. Some bring forth the Fruit of Faith and Holiness, and the abiding Fruit of it, tho in different Degrees. But many, yea the most of those that hear it, either bring fo th no Fruit, or no abiding Fruit, (which is indeed no true Fruit.) The Causes of this are, some Mens perfunctory, and c reless hearing, never regarding to meditate on it, apply it to their own So ls, or to hide it in their Memories. Others not suffering it to Sink into their Hearts, and to take Root in them, tho it may at present a little affect them, and make them matter of Discourse. Other Mens thoughts being taken up with business, and the care of this world, and their hearts filled with the love of the things of this Life, which they cannot part with when trouble and persecution for the owning, and Profession of the Gospel ariseth. 3. It likewise teacheth us a sure note of unprofitable hearers of the Word, as also of those, whom the Word is likely to profit, and have any good, and saving effect upon, the former hear, but never regard whether they understand what they hear, yea or no. The others are not satisfied with hearing, unless they understand, for those who went to him to know the Parable, were not the twelve only, (who are often called his Disciples emphatically) but those others that were about him, to whom it was given to know the Mysteries of the Kingdom of God. 4. The most of our Saviours hearers, were doubtless Members of the Iewish Church (at least the most of them) yet our Saviour v. 11. stiles the most of them those that are without, which teacheth us, that not only such as are out of the pale of the Church, but those also who are out of the Degree of Election, those to whom it is not given to know the Mysteries of the Kingdom of God, are in Christs account without. For other things concerning this Parable, they are fully spoken to in our Notes on Matth. 13.

And he said unto them, Is a candel brought to be put under a bushel, or under a bed? and not to be set on a candlestick? The import of this verse may be learned from Matth. 5.15, 16. where the words are, and applyed by an Exhortation to holiness, being an Argument drawn from the End, for which Men receive Gifts and Grace from God, which is not only for their own advantage, tho (like the Husbandman) those that have it, reap first of their own fruit, but for the good, and advantage of others also. Some think that Christ here speaketh of himself, who is the Light of the World, and therefore opened this Parable unto them. But the context in Matthew guiding us to the true sense of the Words, I see no reason for us to busy our selves in searching out another, especially when the connexion is so fair with the foregoing Words, where he had been describing the good ground by bringing forth fruit, some thirty, some sixty, some an hundred fold. What therefore the sowing the seed in the good ground, mentioned in the Parable is, that is the lighting up of a Candel in this verse, and the Light showed by the lighted Candel, not put under a Vessel, or a Bed, but in a Candlestick, is the same thing with the Fruit before mentioned.

For there is nothing hid which shall not be manifested, neither was any thing kept secret, but that it should come abroad.

If any man have ears to hear let him hear. Our Saviour Matth. 10.26. sending out his Apostles, says to them. Fear them not therefore, that is, not your Enemies, and Persecutors, for there is nothing covered, that shall not be revealed, and hid, that shall not be known, the sense of which Words, we there said might be, tho your innocency be now hid, yet it shall be made known, or tho the Gospel be now hid, and Preached in a little corner, and kept secret, it shall be made manifest, and come abroad. Both Mark and Luke, have it immediately after the Parable of the Sower, where it does not seem to have the same sense as here. But more general Proverbial common sayings, may be variously applyed to things, to which the common sense, and import of them will agree. Some here apply them thus. There is nothing in the Prophesies concerning me, which shall not be manifested, which agrees with the sense of those who interpret the former verse concerning Christ, as if he had been giving a reason, why he opened the Parables to those that asked him of it. But those who interpret it to the sense which it beareth plainly, Matth. 5.15.16. make the sense thus, for tho you may play the Hypocrites, and under a profession of the Gospel, but hide the Hypocrisie, Lusts and Corruptions of your Hearts, yet that Mask will not hold always, there will come a day of Judgment, which will manifest and discover all; and bring to light the hidden things of dishonesty, what we have v. 23. is but an usual conclusion which our Saviour has often made of any grave, and important discourses.

And he said unto them, Take heed what you hear, With what measure you mete, it shall be measured to you, and unto you that hear shall more be given.

For he that has, to him shall be given, and he that has not, from him shall be taken, even that which he has. Whoso considereth the connexion of these Words. With what measure you Mete, &c. With the first Words in the verse. Take heed what you hear, and compares the former with the Paralel Texts, Matth. 7.2. Luke 6.38. will wonder what the force should be of the Argument. For in both the Paralell Texts, the latter Words in this verse seem to be used as an Argument to persuade them to Iustice, and Charity towards Men, from the Punishments of the Violations of the Law concerning them, by way of Retaliatio. Nor are there any Sins so ordinarily as those of that kind, so Punished. But they can have no such force here, following those words, Take heed what you hear. But as I said before, there is nothing more usual then divers applications of the same common saying, or Proverbial expression, the saying is true, whether it be understood of Men, or of God. As we deal with God, so will God deal with us. Take heed what you hear, Luke says, how you hear. Take heed what you hear, as much as take heed to what you hear, that you may receive the Word not as Seed by the Way side, or in Thorny, or Stony ground, but as in good ground. This seemeth rather to be the sense of our Saviour, then to give a caution by these Words, to Men to examine what they hear, searching the Scriptures, whether what they hear does agree with them, tho that also be the Duty of all Conscientious Persons, as appeareth from Acts 17.11. For says our Saviour, God will deal with you as to his Providence, as you deal with him. If you allow the Word of God but a ghtly hearing, you shall reap from it heard, a very slightly profit, and advantage, this appeareth to be the sense, from the following Words. And unto you that hear shall more be given, that is, unto you that hear, so as you attend, understand, believe, hearken, and obey. God will give further knowledge of Divine Mysteries. For he that has, to him shall be given, &c. Another general Proverbial expre sion, which the Reader may find opened in the Notes on Matth. 13.12 & 25.29.

And he said, So is the Kingdom of God, as if a man should cast seed into the ground.

And should sleep, and rise night and day, and the seed should spring, and grow up he knoweth not how.

For the earth bringeth forth fruit of her self, first the blade, then the ear, after that the full corn in the ear.

But when the fruit is brought forth, immediately he putteth in the sickle because the harvest is come. Our Evangelist alone taketh notice of this Parable, nor has it any particular explication annexed, if we expound it with relation to what went before, the Scope of it seemeth to be, to let us know that God will have an account of Men for their hearing of his Word, and therefore Men had need to take heed what they hear, (as Mark says) and how they hear (as Luke phraseth it) thus the 29 verse expoundeth the former with the help of our S viours exposition of the Parable of the Tares, on which he had told us, Matth. 13.39. The harvest is the end of the World. The reapers are the Angels. There is another notion of Gods harvest, Matth. 9.37. and Iohn 4.35. where Gods harvest signifies a People inclined, and prepared to hear, and to receive the Gospel. But withal this Parable of our Saviours may be of further use to us. The Kingdom of God is, &c. That is, such is the Providential dispensation of God, in gathering his Church by the Ministry of the Word, as mens casting of seed into the ground; when the Husbandman has cast his seed into the ground, he is no more sollicitous about it, nor does he expect to discern the motion of it, but having done what is his part, he sleepeth, and riseth again, leaving the issue to Gods Providence, the Earth brings forth Fruit of it self, yet not without the influence of Heaven, both in the shining of the Sun, and the falling of the Dew, and of the Rain, neither does its fruit appear presently in its full ripeness and perfection, but gradually is made perfect; first there appears the Blade, the Herb, then the Ear, then the Grain, which by degrees groweth to its full Magnitude, and then hardeneth, and then the Husbandman putteth in his Sickle; so the Ministers of the Gospel ought faithfully to do their Parts, in sowing the seed of the Gospel, then not to be too sollicitous, but to leave the issue unto God; where the seed falls upon good Ground, the Word will not be unfruitful, the Minister of the Gospel does not presently discern the fruit of his labour, he at first, it may be, seeth nothing of it, but is ready to cry out, I have laboured in vain, but tho the seed lie under the clods, and seems choaked with the corruption of Mans heart, yet if the Soul be one to whom it is given to know the Mysteries of the Kingdom of God, it shall Spring out, the Word will be found not to be lost; but first will Spring the Blade, then will appear the Ear; the Fruit of the Word Preached appears by degrees, sometimes at first only by creating good inclinations in the Souls, and desires to learn the way of the Lord more perfectly, then in acts further tending to perfection, at last in confirmed habits of Grace. It is not thus with all, in some the Word brings forth nothing, but the Blade, a little outward Profession, which dwindleth away and dyes, in some the Profession holds longer, but they never come to confirmed habits of Virtue and holiness. But there will come an Harvest when God will come with his Sickle, to reap the Fruit of his Seed Sown; therefore Men had need take heed what and how they hear. This I take to be the sense of this Parable.

And he said, Whereunto shall we liken the Kingdom of God? or with what comparison shall we compare it?

It is like a grain of mustard seed, which when it is sown in the earth, is less then all the seeds, which be in the earth.

But when it is sown, it groweth up and becometh greater then all herbs, and shooteth out great branches, so that the fowls of the air, may lodge under the shadow of it. We met with this Parable Matth. 13.19. where the Reader will find we have given the sense of it. It is a Prophetical Parable, foretelling the great Success that the Gospel, which at this time was restrained to a little corner of the World, and there met with small accept nce, should have, after Christs resurrection from the Dead, which Prophecy we fin was fulfilled in the Apostles time, and has bin urther ul illing in all ages of the World since that time.

And with many such Parables, Spake he the word unto them, as they were able to hear it.

But without a parable, Spake he not unto them, and when they were alone, he expounded all things to his disciples. From hence we may gather that all the Parables by which on Saviour instructed his hearers are not recorded by the Evangelists tho many bee, and some mentioned by one, some by two of them, which are not recorded by the other, as they were able to hear it. Christ disdained not to accommodate his stile, and method of Preaching to his hearers capacity, neither will any faithful Minister or Christ do it, he Preacheth in the best stile, Language and Method that Preacheth best to the capacity, understanding and profit of his hearers. Other Preachers do indeed but trif le with the greate t Work under Heaven, and please themselves with their own noises. That he did not speak without a Parable unto them, was That he might speak with the best advantage, for their Understandings and their Memories, and have the greater influence upo their affections. For Similitudes have these three advantages. 2. That he might discern who came to hear him with a desire to learn, and be instructed by him, by their coming to him, to inquire of his Parables. For altho some of his Parables were plain, and easy to be understood, yet others of them were dark sayings, because the Doctrine taught by them was more Mysterious; Consciencious hearers would therefore come to have the Parables expounded to them, these were those Disciples mentioned v. 34. to whom he was wont to expound the Parables, in or by which he taught the Multitude. For other common hearers, their contenting themselves, with a mere hearing a sound of Words, which they did not understand, was a sufficient indication, that they made no Conscience of their Duty, but were such to whom it was not given to know the Mysteries of the Kingdom of God, but such upon whom the Prophecy of the Prophet Isaiah was to be fulfilled, Isaiah 6.9, 10.

And the same day, when the even was come, he says unto them, Let us pass over unto the other side.

And when they had sent away the multitude, they took him even as he was in the ship, And there were also with him other little ships.

And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

And he was in the hinder part of the ship, asleep on a pillow, And they awake him, and say unto him, Master, carest thou not that we perish?

And he arose, and rebuked the wind, and said unto the sea, Peace, be still; And the wind ceased, and there was a great calm.

And he said unto them, Why are ye so fearful? how is it that you have no faith.

And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? This piece of History is related by Matthew and Luke as well as by our Evangelist, and that, with no considerable variations one from another, what in it wanteth Explication, may be found in the Notes on Matth. 8.23. &c. Christ had been Preaching, and being wearied, and tyred with the multitude, still pressing upon him, gave order to cross the Sea, and to go over on the other side, then (to show us he was truly Man, and took upon him the infirmities of our Nature) he composeth himself to Sleep upon a, in the hinder part of the Ship. There happeneth a great Storm of Wind (not without Christs knowledge and ordering, that he might upon this occasion, both try his Peoples Faith, and also show, his Divine Power in stilling the raging of the Sea. As Man he slept, but at the same time he was the true Watchman of Israel, who never slumbreth nor sleepeth. The storm increaseth ill there was great quantity of Water come into the Ship; and they were ready to perish. In the Mount of the Lord it shall be seen. God often forbears from helping his People till last hour. Then they awake him, he ariseth, rebukes the Wind and the Waves, useth no means, but by the Word of his Power, commandeth the Wind and Waves to be still, and he also rebuketh his D sciples for want of Faith, who yet did not discern that he was not Man only but the Almighty God, as appears by their Words, they said one to another. What manner of Man is?