Matthew 13

THe same day went Jesus out of the house, and sate by the sea-side.

And great multitudes were gathered together unto him, so that he went into a ship, and sate, and the whole multitude stood on the shore. Mark Ch. 4.1. says, 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, and the whole multitude was by the Sea upon the Land. Luk. ch. 8.4. says no more then, when much People were gathered together, and came to him out of every City, he speak by a Parable. Two Evangelists agree, that this Sermon of our Saviours, was Preached out of a Ship, to multitudes that stood on the shore: The occasion of his going into a Ship, was the Throng of People, both for his own and their Convenience. It is here said, That he sate; This we observed before, was the usual Gesture of the Teacher amongst the Iews. This Sermon is said to have been made the same Day, which some observe in Historical Narrations, is to be taken strictly, and lets us know the Assiduity of Christ in his Work. And he spake many things to them in Parables: The term Parable often in Scripture signifies Dark sayings, or Proverbial Speeches, Ezech. 17.2. & 20.4. But in the Gospels it generally has another Sense, and signifies Similitudes or Comparisons of things. This being the first time we have met with the term, and the first formed and perfect Parable we have met with, because we shall meet with the term often hereafter, with many formed Parables. I shall here give some notes which may be not only of use to understand the following Parables we shall meet with in this Chapter, but in the following part of the Gospel. 1. A Parable (in the Gospel Sense of the term, signifieth a Similitude, taken from the ordinary Actions of Men, and made use of, to inform us in one or more Points of spiritual Doctrines. 2. That it is not necessary to a Parable, That the matter contained in it, should be true in matter of Fact. For it is not brought to inform us in a matter of Fact; but in some spiritual truth, to which it bears some Proportion. This we see in Iotham's Parable of the Trees, going to choose themselves a King, &c. 3. That it is not necessary, That all the Actions of Men mentioned in a Parable, should he Morally just and honest. The Actions of the unjust Steward, Luk. 16.1, 2, 3. &c. were not so. 4. That for the right understanding of a Parable: Our great Care must be, to consider the main Scope of it, whether the Story tends, and what our Saviour designed principally by the Parable, to instruct and teach the People by that Discourse. 5. That the main Scope of the Parable, is to be learned, either from our Saviours General, or more particular Explication of it, either, from the Proparabola, or Preface to it, or from the Epiparabola, or the Conclusion of it. 6. It is not to be expected, that all particular Actions represented in a Parable, should be answered by some thing in the Explication of it. 7. Lastly, though the Scope of the Parable, be the main thing we are to attend unto, and in which it does instruct us, yet it may Collaterally inform us in several things, besides that Point which is in it, chiefly attended. It is said, that our Saviour spake many things to the Multitude in Parables, covering Truths, under Similitudes, fetcht from such ordinary Actions as Men did, or might do. This was a very Ancient way of Instruction by Fables or Parables, as we may learn by Iotham's Parable, Iud. 9.7, 8. &c. It is now much out of use with us, but amongst the Iews very ordinary. So as our Saviour spake to them in their own Dialect. It had a double advantage upon the Hearers: First upon their Memory, we being very apt to remember Stories. 2. Vpon their Minds, to put them upon studying the meaning of what they heard, o delivered, and also upon their Affections, Similitudes contributing much to excite Affection. But withal it had this disadvantage, that he who so taught, was not understood of a great part of his Auditory.

And he spake many things unto them in Parables, saying, Behold sower went forth to sow.

And when he sowed, some seeds fell by the way side, and the fowls came, and devoured them up.

Some fell upon stony places, where they had not much earth, and forthwith they sprung up, because they had no deepness of earth.

And when the sun was up they were scorched, and because they had no root, they withered away.

And some fell amongst thorns, and the thorns sprung up, and choked them.

But other fell into good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold.

Who has ears to hear, let him hear. There is some difference in the terms, used by Mark and Luke in their Relations of this Parable, Mar. 4.1, 2, 3, 4, 5, & Luk. 8.4, 5, 6. But none that are material, nor much to be considered by us, being they are in the Parable. I shall when I come to it more exactly consider what differences there are betwixt the Evangelists in the terms, they use in the Explication, which our Saviour giveth us of the Parable; which he did not give before the multitude, but when he was alone (says Mark, ch. 4.10.) That which our Saviour spoke to the whole multitude was this. Now whether there were indeed any such Sower; yea or no, is not at all material: Our Saviours design was not to inform them in a matter of Fact, but of the different Success of the Preaching of the Word, and for this purpose he brought this Similitude, leaving the Generality of the Hearers, to study out his meaning, concluding, He that has Ears to hear, let him hear; which is an Epiphonema, or Conclusion of a Speech we met with before, and spake something to.

And the disciples came, and said unto him, Why speakest thou unto them in parables? Luke says, Ch. 8, 9. His Disciples asked him, saying, What might this Parable be? Mark says, When he was alone, those that were about him with the twelve, asked of him the Parable. It should seem, that his twelve Apostles understood his meaning, but others that with them were about him, when the multitude were gone did not: They therefore desire of him, 1. That they might understand the reason, why he spake to the multitude in dark Sayings, and Similitudes, without plainly opening his meaning to them. 2. They own their own dulness of understanding, and confess that they themselves were ignorant, and therefore desired him, that he would tell them the meaning of this Parable, with which he had entertained the multitude. The staying with the twelve, when the Generality of the multitudes were departed, argued that they came with a desire to lea, and to be in ructed, not out of a mere Curiosity to see Christ or in a mere Formality. They show both their Charity, in desiring others might be intelligibly instructed: And their Piety in desiring, that they might be more fully themselves instructed.

He answered and said unto them, Because it is given to you, to know the mysteries of the kingdom of heaven, but to them it is not given.

For whosoever has, to him shall be given, and he shall have more abundance: but whosoever has not: from him shall be taken, even that he has. Mark says, Ch. 4.11. Vnto you it is given to know the Mysteries of the Kingdom of God: But unto them that are without, all these things are done in Parables, Luke says no more then. Vnto you it is given, to know the Mysteries of the Kingdom of God: But to them in Parables. Only Ch. 8.18. he says: Take heed therefore, how you hear; for whosoever has to him shall be given, and whosoever has not, from him shall be taken, that which he seemeth to have, Because it is given to you, &c. Given by my Father, God according to the good Pleasure of his Will, has given to some Persons to know the Mysteries of the Kingdom of God, more than to others. Some here distinguish concerning the things which concern the Kingdom of God. The Laws of his Kingdom, they say, are delivered plainly, viz. Those things which are necessary to be known in order to our Salvation, are delivered plainly; so as we may understand them. But there are other things that belong to his Kingdom, not so necessary to be known in order to Salvation, these God giveth to some only to know. I cannot agree to this Notion. God manifested in the Flesh, is the Great Mystery of the Gospel, the Mystery hid from Ages, yet I am sure the knowledge of Christ, as such is necessary to Salvation. I therefore think the Emphasis lyeth upon know. There is a more General and confused knowledge of a thing: And there is a more distinct, clear, particular, knowledge. 2. There is a mere Notional knowledge, and there is a more affective, Experimental knowledge. To you my Father has given Eternal Life, and as means in order to it, to know more clearly, particularly and distinctly, the things that concern the Kingdom of God, to know, and to believe in me, who am the Saviour of the World, my Father has no such special and particular kindness, for the Generality of this People, and therefore he has not given to them the same Aids and Assistances. For whosoever has, to him it shall be given, and he shall have in more abundance: By him that has, some understand, he that has, and maketh use of what he has, and that is plainly the Sense of it. Chap. 25.29. where it is the Epiparobola, or Conclusion of the Parable about the Talents. But tho the preceding Parable, plainly leadeth to such a Sense there, yet the preceeding words seem as directly to lead to another Sense here, and what is the more Natural, and proper Signification of the Word has, which most naturally signifies to have a thing in our Possession. He that has therefore in all reason signifies, He that has that which v. 11. is said to be given. He that has the saving knowledge of the Mysteries of the Kingdom of God. To him that does not so much come to hear me out of Curiosity, and comprehendeth by his understanding, something of my Will, but has an Heart that imbraceth and receiveth me, so as he believeth in me. To him that has the Seed of God in him as in good Ground. Shall be given, that is expounded by the next words, and shall have in more abundance, he shall have more Grace, a more full, and clear, and distinct knowledge of me, and the things which concern my Kingdom. But from him that has not, that has not the Seed of God, a true Root of Grace, in whom the Seed of my word has not fallen as in good Ground, but only as in the Highway, or in Thorny, or Stony Ground, shall be taken away, even that which he has, how can that be? Ans. It must not be understood of things in the same Nature and Kind Luk. expounds it Ch. 8.18. by, that w ich either to himself, or to others he seemeth to have. He that has not a truth of Grace, may think he has: His hope, and Opinon of himself shall fail. Others may from his Gifts, and Parts, think he has. God shall unmask him, taking away his common Gifts, or suffering him to fall into, and be overcome by foul Temptations. His Gifts, and Parts shall decay, his Moral righteousness will abate by Gods just Dereliction of him, and with-holding his restraining Grace.

Therefore speak I to them in parables, because they seeing, see not, and hearing hear not, neither do they understand. Neither Mark nor Luke has this, but it directly followeth from what they have, which also followeth here, only here it is plainly asserted concerning these Hearers, and given as a reason, why our Lord spake to them in Parables. We shall in the Explication of the following Words, inquire in what Sense it is said: This people seeing, saw not, and hearing, heard not.

And in them is fulfilled the prophecy of Esaias, which says, By hearing ye shall hear, and shall not understand; and seeing, ye shall see, and shall not perceive.

For this peoples heart is waxen gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time, they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, And should heal them. These words of the Prophet are not less than five times found in the new Testament (besides, by Matthew in these Verses) applyed to the Iews: They are taken out of Isaiah, Ch. 6.9, 10. where they are found thus. And he said, Go, and tell this People, Hear you indeed, but understand not, and see you, but perceive not: Make the Heart of this Peop e fat, and their Ears heavy, and shut their Eyes, lest they see with their Eyes, and hear with their Ears, and understand with their Hearts, and Convert, and be healed It is quoted, Mar. 4.12. Luk. 8.10. where the Sense of the Words only is quoted more shortly, Ioh. 12.40. Acts 28.26. Rom. 11.8. more largely, yet with some more difference of Phrase, from that of the Prophet. By all of them it appeareth, either, that God spake those Words to the Prophet, as well with reference to those Iews, that were to live in the time of Christ: As to those Iews, who were living, when Isaiah prophecied: Or at least, that the Words were as true of these Iews, as they were of those, so the Prophecy of Isaiah was fulfilled in them. But the Words are so differently related, that the Prophet, and St. Iohn, Ch. 12.40. seem to make God the cause of t e Fatness of this Peoples Hearts, the Heaviness of their Ears, and the Blindness of the r Eyes. Therefore they could not believe, because Isaias says again, He has Blinded their Eyes, and hardened their Hearts, that they should not see with their Eyes, nor understand with their Hearts, and be Converted, and I should heal them. So also Paul speaketh, Rom. 11.8. God has given them the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. Matthew says, This Peoples Heart is waxed Gross. Matthew seemeth to speak of the more Proximate Cause, Isaiah, Luke, Iohn, and Paul of the higher, but remoter C use. Matthew of their sinful Act preceding. Iohn, Luke, and Paul, and Isaiah of the Iudicical Act of God; consequent to their sinful Act. God first sent them. Moses and the Prophets, by whom they might have seen, and known his Will, they would not See, nor Hear, nor Vnderstand, nor Convert, nor be Hea ed. God at last did leave them to the Reprobacy of their own mind: He willed indeed the Prophet to go and Preach, b t says he, This shall be all the Fruit of thy Ministry, it shall b t make the Heart of this People fat, and their Ears heavy, they shall more and more shut their Eyes, their time of Conversion and Healing is past: It is now too late, I will not Convert, I will not Heal them: Now (says our Saviour) what was applicable to the Iews, in the time of Isaiah: Is in like manner applicable to you, and the Prophet Isaiah, did foretel what I should meet with. The Generality of the People, are a People that have so despised the Grace of God, that their Day of Grace is over. God is resolved, he will not Convert nor Heal them, They have had light, t ey have seen me, and my Works, they have heard my Sermons, and Iohn Baptists, in seeing they would not see, in hearing they would not hear nor understand. So they are fallen under a Iudicial hardness, and Blindness. They shall not now have the light as they have had: My Spirit shall no longer strive with them; neither shall they have an Heart to make a due use of the means they have. This is doubtless, the meaning of these Words. And so they give a just reason, why he spake to them in Parables. And thus undoubtedly God does to this Day, when a People have a long time sate under a good and profitable Ministry, wherein their Souls have been dealt withal plainly, and faithfully, and they remain still Ignorant, Debaucht, and unbelieving God in a righteous Judgment, gives them over to the Blindness of mind, and hardness of Heart under the Ministry, that tho it continue never so good amongst them, yet they are not affected with the Word, but Sleep and Harden under it: Sometimes he by his Providence suf ers such a Minister to come amongst them, as speaketh nothing but Parables; things which they understand not, or smooth thi gs, fit to smooth them up in their sinful Courses, and harden them in their Prejudices against Christ, and Holiness. A mo t tremendous Judgment of God; when God A tecedently to this Contempt, by his Providence sends such a Ministry, as may declare his Willingness, they should be saved and come to the knowledge of his Truth, and to this Contempt, and despising of his Grace, so dealeth with them by his Providence, either, suffering their rst seeming Affections, and edge to abate, (as the Iews are said, for a while to have rejoyced in the light Io n brought) or suffering such a Ministry to come amongst them, as one would think God sent, lest Men, should Convert, and be Healed. In the mean time Christ in this Text excellently sets out Gods method in his dealing with Souls. 1. He bringeth th m to hear and see. 2. T en he m kes t em to understand, and believe 3. C verts them, reneweth, and changeth their Hearts. 4. Then he them, p r oneth their Sins, an accepts the r Persons, not because t ey are converted, but at the same time, when he wor s Fa th in them, and giveth them n He t to rep t.

But blessed are your eyes, for they see, and your ears, for they hear.

For verily I say unto you, that many prophets, and righteous men have desired to see those things which you see, and have not seen them, and to hear those things which ye hear, and have not heard them. Luke repeateth this passage, but not as annexed to this Parable, Ch. 10.23. Blessed a e our Eyes. The Eyes of your Bodies and of your Minds. With the Eyes of your Bodies, you have seen the promised Messias, come in the Flesh, and you have seen the Works, which I have done, confirming me to be the Messiah: and with the Eyes of your minds, you have understood, and believed. For many Prophets, many Righteous-men (Luke adds many Kings) have desired to see the things which you have seen, &c. From the very first giving out of the promise of Christ to Adam, upon the fall, Gen. 3.15. there was in Believers an Expectation of the Mess ah, who being so great a good, so in inite a Ble ing to Man-kind, they could not but have a de re (if God had so pleased) to have seen him. But we are told that A ra am saw Christ's Day and rejoyced. And Simeon and Expectation of him, mentioned Luk 2. lets us know that ot er P ous Souls had such desires. O r Saviour ble eth his Disc ples, that they had seen with the Eyes of their Bodies, what ot ers had only seen a ar o by the Eyes o their Minds, Heb. 11.13.

Hear ye the parable of the sower. M rk addeth a little Check e gave them, Mar. 4.13. know ye not this Parable? how will ou kn w all Parables. Luke says, The Parable is this (that is) my meaning in and by the Parable, was this. You seeing that you cannot satisfy your selves, as the most that he rd me, hearing a Sound of Words, without understanding what they meant, and seeing, that to you it is given to know the Mysteries of the ingdom of God: and seeing, that you see, God has opened your Eyes, and Ears to spiritual Mysteries. Hear the Parable of the Sower. My true Sense and meaning in this Parable, my Scope in it, was to show you the different effects, which the Word of God Preached, has upon Mens Hearts and the Reasons of that difference.

When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart, this is he which received the seed by the way side. Mark has this thus, Ch. 4. v. 14, 15. The Sower soweth the Word. And these are they by the side, where t e Word is Sown, but when they have heard, Satan cometh immed ately, and taketh away the Word, which was sown in their Hearts. Luke has it thus. Ch. 8.11.12. The Seed is the Word. Those by the way side, are they that hear: Then cometh the Devil, and taketh away the Word out of their Hearts, lest they should believe, and be saved. From Luke we learn, that the Seed is the Word. From Mark that the Sower is the Preacher. Christ in the first place, then all who derive from him as his Ministers, and are exercised in Preaching the Gospel, which Matthew calleth the Word of the Kingdom, because it is the Instrum nt by which God raised up Christs Kingdo on Earth, both in the Church, and in particular Souls, and by which he prep reth Men for the Kingdom of Glory. This is a mighty Commendation of the Word. The S yl is the Hea t, the Soul of Man. Now there are some Hearers, to whom the Word Preached, is like Seed, that a Sower throweth upon some Foot path, or high way, the Plow never turneth the Earth upon it or the Harrow never goeth over it, so it lyeth b re, and is trodden down by the Feet of Passengers, and the Fowls of the Air come and pick it up: So says our Saviour, there are some that hear the Word, but never meditate upon it, never lay it to their Hearts, never cover it with Second thoughts, The Wicked o es, the Devils who are raid of the Power of the Word digested, (like the Fowls of the Ai) by Sugge ting other thoughts, or by presenting other Objects to them, Catch away the Word, that was own in their Hearts. These are they, whom I compared to the High way-Ground receiving the Seed. But some may say, How was it Sown in t eir Hearts, if the Devil could thus catch it away? Ans. By the Heart here is meant the So l, which has several Powers and Faculties. Every thing we hear, goeth into our Heart, in some Sense. As the Heart may signify T e maginati Power of our Soul, or that Power, by which we take the Notion of a thing. The Word does enter into Sinners Hearts, so far as they spend some thoughts upon it, and gain some Knowledge and Notion of it, yea they may entertain it with some sudden and temporary Affection and Passion, indeed it is never so in their Hearts, as that they truly believe it, or that their Wills are conquered into the Obedience of it.

But he that received the seed into stony places, the same is he, which heareth the word, and anon with joy receiveth it.

Yet has he no root in himself, but dureth for a while: for when tribulation, or persecution ariseth, because of the word, by and by he is offended. Both Mark and Luke have this with no difference, save only in Words, Mark 4.16, 17. Luke 8.13. What Matthew calleth Stony Ground, Luke calls the Rock. By the Sun being up, and Scorching the Seed in the Parable, our Saviour meant Tribulation or Persecution, which Luke c lleth a time of Temptation, Ch. 8. v. 13. Stony places, are places where may be a little Earth, but not much; he is here likened to such Ground, who heareth the Word, and anon, the Gr. is which signifyeth presently, with joy receiveth it, as Herod is said to have heard Iohn the Baptist gladly. The Word of God (as some other Objects) does often on the sudden affect some Persons in whom it does not take any deep oot. A sudden Pa sion surprizeth them, which is but like the over lowing of a Brook, which is quickly down. Yet ath he no Root in himse f, &c. Our Saviour here a signeth two Causes of such hearers falling away, the one Internal, the other External, the former is the great cause of the latter. By in himself, some under tand Constancy, or a s rious Reso ution, and purpose of Heart, but this is doubless, but the Product of this Root, which is the same thing, which the Apo le calls The Seed of God, Iob calls the Root of the Matter; a principle of Grace, in an Heart truly touched with the Love of God, and of his Truth. He du eth but for a while; no longer, then he thinks that he can by his Profession, attain the end he aimed at, and propounded to himself, be it Riches, or Honour, and Reputation; but when Tribulation or Persecution ariseth for the Words sake, or because of the Word, when he seeth that he cannot own his Profession without the danger of his Estate, Life, Liberty, Places, and Preferments, &c. he is by and by offended, made tp stumble, and fall, he falls off from all his fo mer Profe sion of the Gospel.

He also that received seed amongst the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. Mark adds, Ch. 4.19. And the Lusts of other things entering in, choak the Word. Luke says, Ch. 8.14. And that which fell among Thorns, are they, which when they have heard go forth, and are choked with Cares, and Riches, and Pleasures of this Life, and bring no Fruit to perfection. Under these Terms, The Cares of the World, the Deceitfulness of Riches, and the Pleasures of this Life, or the Lusts of other things, our Saviour comprehendeth all that which St. Iohn calls The Lust of the Eye, the Lust of the Flesh, and the Pride of Life. The immoderate desires of our Hearts after lawful things, or their desires after things prohibited, and unlawful; these he compareth to Thorns, as Thorns in a Ground Choak the Seed, shadowing the Blade when it comes up, and keeping off the warmth of the Sun, and drawing the fatness of the Ground from it; so these divert Mens thoughts, and draw Mens Affections off from the Word of God, so as it bringeth forth no Fruit, or if there be some little appearance of Fruit, it dwindles away, and cometh to no perfection. None of these were profane Godless Persons, who make no Conscience of negl cting to hear the Word Preached. They are all Hearers. O how strait is the way? how narrow is the Gate that leadeth to Everlasting Life? how few there be that find it?

But he that receiveth seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty. Mark says, Ch. 4.20. much the same. Luke says, Ch 8.15. But that on the good Ground, are they, which in an honest and good Heart, having heard the Word keep it, and bring forth Fruit with patience. To make a good Christian, all these things must Concur. 1. An hearing of the Word. 2. An understanding or believing it. 3. A keeping of it. 4. A bringing forth of Fruit. 5 A bringing forth Fruit with patience. He that receiveth the Seed into good Ground, is he (says Luke) who in an honest and good Heart, having heard the Word keep it. The good ground in this Parable, is the go d and honest heart, that is, an Heart renewed, and sanctified y the Spirit of God. He heareth the Word. He (says the Apostle) who is born of God heareth us; Faith cometh by hearing And understandeth it. Mark says, Receiveth it, that is, not in the mere Notion, but by Faith, and a mind willing to learn, and be instructed, Luke adds, and keepeth it, retains the Savour and Impression of it upon his Soul. W ich also beareth Fruit, the Fruit of holiness, in his Life, in an obedience to the Will of God, for all Seed bringeth forth Fruit, according to his kind. Luke adds, with Patience, by which is to be under tood Cer ainty, Constancy, and Perseverance, and that notwithstanding all Tryals and opposit ons he meets with from the World, the Flesh and the Devil. Some an hundred Fold, some Sixty, some T irty, not all alike. A Soul may be an hone t, and good Soul, and that (as we see here) in Christs opinion and Iudgment, tho it does not bring forth Fruit in the same Proportion with others.

Another parable he put forth unto them, saying, The kingdom of heaven is likened unto a man, which sowed good seed in his field.

But while men slept, his enemy came, and sowed tares amongst the wheat, and went away.

But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

So the servants of the housholder came, and said unto him, Sir, didst thou not sow good seed in thy field, from whence then has it tares?

He said unto them, An enemy has done this. The servants then said unto him, Wilt thou then that we go, and gather them up?

But he said, Nay, lest while ye gather up the ta es, ye root up also the wheat with them.

Let both grow together until the harvest, and in the time of harvest, I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them, but gather the wheat into my barn.

Another parable put he forth unto them, saying, The kingdom of heaven is like unto a grain of mustard-seed, which a man took and sowed in his field.

Which indeed is the least of all seeds, but when it is grown, it is the greatest amongst herbs, and becometh a tree, so that the birds of the air, come and lodge in the branches thereof.

Another parable spake he unto them, The kingdom of heaven, is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened. Here are three Parables by the Evangelist put together before he cometh to the Explication, which our Saviour giveth of the first. All of them concerning the Gospel Church, and the Dispensation of the Gospel. In the one he instructs us what we are to expect as to the mixture of Persons in it, while it is in this World. In the other two concerning the Increase and Propagation of it. The first himself Expoundeth, v. 37, 38, 39, 40, 41, 42, 43. This Parable is only found in Matthew. The other two are found, shortly both of them in Luke, one in Mark, neither of them are Expounded. I will therefore without any Explication of these Verses at present, go on to the Verses following them, all which will lead me to our Saviours own interpretation of the first of these Parables, after which I will also consider those two Parables that follow here, but are neither Expounded here, nor in the other Evangelists.

All these things spake Jesus unto the multitude in parables, and without a parable sp ke he not unto them.

That it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world. Christ spake all the afore mentioned things to the Multitude, and also to his Disciples in Parables, dark sayings, covering Divine, and Spiritual Truths, with fit, and proper Similitudes, and at this time he delivered himself wholly in this manner to them, tho at other times he spake more plainly. He gave us the reason before, and by this way of speaking, also he made his own Disciples more diligent to attend to what they heard, and more inqu tive after the true sense and meaning of it. And thus says the Evangeli t, that which was spoken by the Pro het, Psa. 78.2. was also fulfilled in Christ, not that the Psalmist, whether David or Asaph, did there Prophecy concerning Christ, for plainly the Psalmist intended to relate the History of Gods dealing with the Iews, and their behaviour toward him. Nor was it fulfilled, as the Type in the Antitype, but as a thing of the same Nature was done; the Prophet delivered himself in dark Sayings, so did Chri t, but instead of I will utter dark sayings of old, the Evangelist has, which have been kept secret, from the Foundation of the World, he means the great, and Mysterious things of the Gospel, hid from Ages and Generations, Rom. 16.25. 1 Cor. 2.7. Colos. 1.26. where it is called the Revelation of the Mystery, which was kept secret since the World began, Eph 3.9. As the Psalmist opened his Mouth in Grave Discourses, tending to the good of the People, to whom he spake: So Christ taught the People, by revealing the Mysteries of the Gospel, hid in God from the beginning of the World, as Paul speaks to the Ephesians.

Then Jesus sent the multitude away, and went into the house, and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. The Multitude went away, (as most People do from Sermons) never the wiser, understanding nothing of what they heard, nor caring to understand it. But there was a more Conscientious part of our Saviours Auditory, who could not thus satisfy themseves, they follow Christ into the house, and intreat him to open to them the Parable of the Tares of the Field, they say nothing of the other two Parables, because probably they understood them, and it may be this Parable did more affect them, in regard of the dreadful Conclusion of it.

He answered and said unto them, He that soweth the good seed is the Son of man.

The field is the world, the good seed are the children of the kingdom, but the tares are the children of the wicked one.

The enemy that sowed them is the devil, the harvest is the end of the world, and the reapers are the angels. The Design that Christ had in this Parable, was to show them, that though he laid a good Foundation of a Church in the World, calling some home to himself, and making t em partakers of his effectual Grace, laying the Foundation of his Gospel Church, in such as took his Yoke upon them, yet in process of time, whiles those that should succeed him in his Ministry slept, (not bei g so diligent and watchful as they ought to be) the Devil (who is full of Envy and Malice to mens Souls, and is continually going about, seeking whom he might devour) would sow Erroneous opinions, and find a party even in the Bosome of his Church, who would hearken to him, and through their Lusts comply with his Temptations, both to Errors in Doctrine, and Errors in Practice; and it was his Will, that there should be in the Visible Church, a mixture of good and bad, such bad ones especially, as Men could not purge out without a danger of putting out such as were true and sincere, but there would be a time in the End of the World, when he would come with his Fan, and throughly purge his Floor, a d take to Heaven all true and sincere Souls, but turn all Hypocrites into Hell. This appears by our Saviour's Exposition, to have been our Saviours plain meaning in this Parable. Hence he tells us, That by the Sower here, he meant himself the Son of Man. By the Field, he meant the World. By the good Seed, he meant the Children of the Kingdom. Such as had a true Change wrought in their Hearts, were truly Regenerated, and Converted. By the Tares he meant the Children of the Wicked one, that is, of the Devil. Such as did the Works of the Devil, Iohn 8.44. That the Enemy that sowed these Tares, was the Devil, who by his Sugge tions, presenting objects, &c. makes himself the Father of all wicked Men. Our Saviour here says nothing to that part of the Parable, where the Tares are said to be sown (W ile Men slept) That was plain and intelligible nough. The Devil has a Power to Seduce, Persuade and Allure, none to force. If particular Persons kept their Watch, as they might, the Devil could not by his Temptation force them. If Magistrates and Ministers kept their Watches according to Gods Prescripti, there could not be so much open Wickedness in the World, as there is. Neither does our Saviour give us any particular Explication of that part of the Parable, which is v. 28, 29. where the Servants say to their Master, Wilt thou then that we go, and gather them up. And he said unto them, Nay, lest while you gather up the Tares, you root up also-the W eat with them. Our Saviour by this teacheth us that every passage in a parable, is not to be itted by something in the Explication; It was not the Point that he designed in this Parable to instruct them in, how far Church-O ficers might or ought to act in purging the Church. But only that in the Visible Church, they must expect a Mixture, till the Day of Judgment, 2. That in that Day he would make a perfect Separation. So as hose that would from this pa sage in the Parable conclude. That all Erroneous, and loose Persons, o ght to be Tolerated in the Church, till the Day of Judg ent, forget the Common Rule in Divinity, that Parabolical Divinit is not Argumentative. We can argue from nothing in a Parable, but from the main Scope and Tendency of it. However it is bold Arguing from a pas age in a Parable, Expounded by our Saviour himself, when he has omitted the Exp ication of that passage, Nor can any thing be concluded b t that such must not be Rooted out, as have such a Resemblance of W eat from the outwar appearance, that they cannot be Rooted out, without a Hazard of a mistake, and a Rooting up of the Wheat with them, but our Saviour reserves the point of t e Ministerial Duty in purging the Curch, to another more proper ti e, he here says nothing of that, but of his own De ign to purge it at the Harvest. Which he interprets, the End of the World, that is, the Da of Iudgment. By the Reapers, he tells us that he meaneth the Angels.

As therefore the tares are gathered, and burnt in the fire, so shall it be in the end of this world.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity.

And shall cast them into a furnace of fire: there shall be wailing, and gnashing of teeth.

Then shall the righteous shine forth as the sun, in the kingdom of their Father Who has ears to hear, let im hear. As in the Common practice of M n, when they have a mind to pick their Corn, and have it clean, when it is Reaped, to set Men to Clean the Wheat, and to pick out the Tares, and having tyed them up in Bundles, to burn them, so (says he) I will do. I will send my Ange s at the Day of Judgment, and they shall out of my Church, take all impenitent Sinners, all those who in this World have been Scandals, and Offences, and Mischievous to my People, and who have made it their business to work Iniquity. And they shall cast them into a Furnace of Fire, where shall be wailing and Gnashing of Teeth. That is into Hell, which in regard of the severe Torments which the Damned shall feel there, is often in Scripture compared to Fire, as Chap. 25.41. and in other Texts, by which is only set out to us, the dreadfulness of the Punishment of the Damned, that is Proportioned to, if not far exceeding that of the burning living Bodies in fire. Having thus expressed the punishment of Wicked Men, he Expoundeth what he means by gathering the Wheat into his Barn, viz. The taking of Righteous Men to Heaven. Then says he, shall the Righteous, those whom I have Clothed with my Righteousness, and who have lived in obedience to my Will to that degree, that tho they be not perfectly Righteous, yet are sincere and upright, so as I have accepted them. Shine as the Sun in the Kingdom of their Father, an Expression much like that of Dan. 12.2.3. Significative of that Glorious State of the Saints in Heaven, which no Eye having seen, nor Ear having heard, no Tongue is able to Express. He concludeth in the same manner, as he concludeth the Parable of the Sower, exciting his Hearers to a diligent Consideration, and Belief of what he had said. Our Saviour adding no particular Explication of the two Parable, delivered v, 31, 32, 33. the Disciples not asking him to explain them, and the Evangelist having put the Explication of the first Parable after them. It is reasonable, that tho I omitted the Explication of them in their proper place, yet I should add something here for the Benefit of those, who possibly will not be able so readily, to conceive our Saviours meaning in them, without an Interpreter, as the Disciples did, which is thought to be the reason, why they asked no Explication of them. The one is the Parable of the Grain of Mustard Seed, v. 31, 32. The other, the Parable of the Leaven hid in three Measures of Meal, v. 33. The Scope of both is the same. Our Saviour intended them both, to let his Disciples know the Success, that his Gospel should have over all the World, that they might not be discouraged at the little Success of it at present. To this purpose he compareth it. First, to a Grain of Mustard Seed, which he says, is the least of all Seeds, that is one of the least of Seeds, or the least Seed, that produceth so great a Plant, but becomes a Tree so high, that the Birds of the Air, come and Lodg in the Branches of it. Tho that small Seed with us, runs up to a great heigth, and produceth a Plant which has Branches considerable enough to Lodg Birds, which sit low, yet we must not Judge of what grew in those Countries, by what groweth in ours, there are strange, and almost incredible Stories, told of that Plant by Naturalists, as to its growth in some hot, and fertile Countries. Christ by this foretold his Disciples, what following Ages quickly verifyed, That the Heathen should entertain the Gospel, and the sound of it should go to the Ends of the Earth. Notwithstanding its present small appearance. Upon the same Score he compareth it to a little Leaven, which a Woman hid in three Measures of Meal, till the whole Mass of Meal was leavened. By these two Expressions, our Saviour also lets us know, the quick and powerful Nature of the Word. That Christs words are (as he said) Spirit of Life, and have an hidden and extraordinary Virtue in them. I do not think it worth the while to inquire into the content of these or Measures of Meal, and why he mentioneth but three They are Curiosities, the knowledge of which turneth to no account. Our Saviour certainly by the Expression, designed only to hint the small number of the Iews, that believed in him, but foretold a far greater Harvest. The Law should go forth out of Sion, and the Word of the Lord from Ierusalem, as Isaiah Prophesied, Ch. 2.3. But many People (after them) should say, Com you, let us go up to the Mountain of the house of the Lord.

Again the kingdom of heaven is like unto treasure, hid in a field, the which when a man has found he hideth, and for joy thereof, goeth, and selleth all that he has, and buyeth that field. Whatsoever belongeth to the Kingdom of God, whether the Word, which is called the Word of the Kingdom, or the Grace and Favour of God, which he by me di penseth out under the Administration of the Gospel, is like, that is, should be adjudged, e teemed, and used like as Treasure hidden in a Fie d. Men should do by it, as they would do upon the Discovery of a great Sum of Money, buried up in the Earth, in some Field, not yet their own. Suppose a Man had made some such discovery, what would he do? he would rejoyce at it he would hide it, he would sell all he had, and buy that Field, so should men do to whom there is a Revelation of the Gospel, and the Grace thereof. They should inwardly rejoyce, in the Revelation, and bless God or it, and what ever it co t them, labour that they might be made partakers of that Grace. Earthly Possessions cannot be had without purchasing, and those who have not ready Money to purchase with, must raise it from the Sale of something which they have, therefore our labour, for the Kingdom of Heaven is set out under the Notion of buying. But the Prophet Is. 55.1.2. lets us know that it is a buying without Money, and without Price, however there is some Resemblance, for as in uying and selling, there is a parting with something that is ours, in Exchange for something which is anothers, so in order to the obtaining of the Grace of the Gospel, and the Kingdom of Glory, to which the Remission of Sins leadeth, we must part with something, in order to the obtaining of it. We have no ready Money, nothing by us, that is, a Quid pro quo, a valuable Price for Divine Grace, we must therefore part with something that we have, and it is no matter, what it be, which God requireth. Where this Discovery is made, the Soul will part with all it has, not only its old Heart, its unlawful De ires, and Lusts, but its Riches, Honours, Pleasures, if it can by no other means obtain the Kingdom of Heaven, that it may obtain it, they are all of no value to it. Nor is it at all necessary in order to buying, that the thing parted with, be of a proportionable value. Amongst Men, Wedges of Gold, have been purchased for Knives, and Rattles, &c nor does any thing we can part with, that we may obtain the Kingdom of Heaven, bear any better Proportion, yet it is a buying, because it is what God is pleased to accept, and upon the parting with, gives us this Heavenly Kingdom.

Again, the kingdom of heaven is like unto a merchant-man, seeking goodly pearls.

Who when he has found one pearl of great price, went and sold all that he had and bought it. The State of the Gospel Dispensation, is such, that Men in it, having a Discovery of more excellent things, than before they were aware of, Life and Immortality being brought to Light through the Gospel. 2. Tim. 1.10. Grace and Truth coming by Iesus Christ, Ioh. 1.17. Men and Women are set upon seeking for these Spiritual things, as Merchants do for goodly Pearls, and when God makes a Discovery of Christ, and his Grace to the Soul, it appears to them as a Pearl of great Price, of more value than all they have in the World, and they are ready to part with all, to obtain Christ, and his Grace. Both these Parables have the same Scope, and Tendency, viz. to inform us, that Chri t and his Grace are of a great and Transcendent value. 2. That under the Gospel, there is a clear Discovery of these things to the World. 3. That where this Discovery is effectually, and particularly made to any Soul, that Soul will part with all it hat, or is worth, rather than it will miss of Chri t and his Grace and Glory.

Again the kingdom of heaven, is like unto a net, that was cast into the sea, and gathered of every kind.

Which when it was full, they drew to shore and sate down, and gathered the good into Vessels, but cast the bad away.

So shall it be at the end of the world: The angels shall come forth, and sever the wicked from the just.

And shall cast them into the furnace of fire, there shall be wailing, and gnashing of teeth. The Scope of this Parab e is much the same, with that of the Tares, to teach us that whil t the Church is in this World, there will be in it, a mixture of good, and bad, a perfect Separation of which one from another, is not to be expected until the Day of Judgment. Again the Kingdom of Heaven. This term signi ieth the whole Dispensation, and Administration of the Gospel, both the Grace Dispensed in it, and the means of that Grace, which is admini red under it. I should here interpret it of the Preaching of the Gospel, which is called, the Word of the Kingdom being the means by which Men are gathered in, both to the Church visible, and invi ible. This our Lord here compareth to a Net, thrown into the Sea of the World, and gathering in of every kind, bringing in many to an outward Profe sion, all of which shall not come to the Kingdom of Glory, nor are indeed true Members of Chri t, not Members of the Church invisible, tho they be Members of the Church visible. When the end of the World shall come, and Christ shall have accomplished his Design in the World, then a Day of Judgment shall come, and there shall be a perfect Separation betwixt such as received the Gospel in Truth, and in the Love of it and others, the former shall be taken to Heaven, and the latter thrown into Hell; which he expresseth by the like Phrases, which he had before used in the Parable of the Tares, which need no further Explication.

Jesus says unto them. Have ye understood, all these things? They said unto him, Yea, Lord. A Conscientious Teacher, will have a respect to the profit of his Hearers. Christ here setteth us an Example, asking his Disciples, if they had understood all these things, as well those Parables of which he had given them, no particular Explication, as those he had explained. They say unto him. Yea Lord, we have understood them.

Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man, that is an housholder, which bringeth forth out of his treasure things new, and old. Seeing you understand these things, Communicate your knowledge of them unto others, do not know for your selves alone. Every Scribe that is instructed to the Kingdom of Heaven. The Scribes amongst the Iews, were not only Clerks, that were imployed in Writing; but Teachers of the Law, such a one was Ezra ch. 7. v. 6. Our Saviour here by Every Scribe instructed to the Kingdom of God, understandeth every good Minister of the Gospel, fitted to promove the Kingdom of God, to be imployed in the Church of God, should be like a good Housholder, that has not his Provision to seek, when his Guests come; but has a full fraught Store-house, and has nothing to do, but out of his Stock, and Store-house, to bring out all sort of Provision, according to the various Pallats of his Guests: Ministers of the Gospel, should not be Novices, 1 Tim. 3.6. Raw, and Ignorant men, but Men mighty in the Scriptures, well acquainted with the Writings of the Old, and New Testament, and the Sense of them, Men that have a stock of spiritual Knowledge, able readily to speak, a Word to the Weary, and to speak to Men and Womens particular Cases, and Questions.

And it came to pass, that when Jesus had finished these parables, he departed thence.

And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, whence has this man wisdom, and these mighty works? Mark relateth this Passage, Ch. 6.1.2, 3, 4. Our Lord went up and down Preaching the Gospel, he having Preached unto the People in the former Parables, now he departeth from the Sea-side, where he Preached as before, into his own Countrey, most Interpreters judge Nazareth, he was born in Bethlehem, but we read little or nothing of any time he spent there afterward. Nazareth was the place, where he was brought up, and therefore he was called Iesus of Nazareth. There he preached in the Synagogue, or in the Synagogues of Galilee. Mark addeth on the Sabbath Day. Insomuch that they were astonished. It is not said they repented, or believed, but they admired at him, and were a tonished, and said, whence has this Man this Wisdom, and these mighty Works? That is, a Power to do these mighty Works. Mark says, whence has this Man these Things? And what Wisdom i this, that is given unto him, that even such mighty Works are wrought by his Hands? Astonishment, and Ad iration flow from Ignorance, and are no Indications of any spiritual saving Work upon mens Hearts; we shall see that these Iews notwithstanding their Astonishment: are by and by scandalized, and offended at Christ.

Is not this the carpenters son? Is not his mother called Mary, and his brethren James, and Joses, and Simon, and Judas?

And his sisters are they not all with us? Whence then, has this man all these things? Mark says the same, Ch. 6.3. Only he says: Is not this the Carpenter?, which leadeth some to think, that Christ while he was thirty years of Age, wrought with Ioseph upon his Trade, Luk. 2.51. it is said, That he came to Nazareth, and was subject to his Parents. Ioseph was an Artificer, that was certain. So signifies, but whether a Carpenter, or a Smith, the word will not inform us; for the Brethren of Christ and his Sisters here mentioned, the mo t by them under tand his near Relations. The Iews were offended at the meanness of our Saviour's Parents, and Relations. They were offended in him, that is, these things made them stumble at him, and not receive him as the Messias, or a Prophet sent from God. How unreasonable is Malice and Prejudice? One would have thought, that their knowledge of his Friends and Education, should have rather led them to have concluded, that he mu t be sent from God, and more than a Man, seeing that he did not come by this Wisdom, by any ordinary means, nor work these great works by any humane Power.

And they were offended in him. But Jesus says unto them, A prophet is not without honour, save in his own country, and in his own house.

And he did not many mighty works there, because of their unbelief. Mark says, Ch. 6.3, 4, 5, 6. But Iesus said unto them. A Prophet is not without Honour, but in his own Country, and amongst his own Kin, and in his own House. And he could there do no mighty Work, save that he laid his Hands upon a few sick Folk, and healed them. And he marvelled, because of their unbelief, and he went round about the Villages teaching. Our Lord here, gives another more External reason of their being Scandalized at him: That is his being so familiar with the, and Conversing so long with them: Familiarity ordinary breeding Contempt, to this purpose he applyeth to them, a Proverbial Speech. That a Prophet is not without Honour, but in his own Country. Men are ready to undervalue, slight, and disesteem those they have been braught up, and ordinarily Conversed with, and amongst: He did not many Works there. Mark telleth us he did some, but not many. Because of their unbelief. He saw them a People, whose earts through the just Judgment of God were lockt, and shut up under unbelief, and therefore it was to no purpose, to do more Miracles before them, upon whom they would have no Effect, nor did this consist with what he knew of the Counsels of God, with reference unto them. So as he left them, and went Preaching about the Villages, or Country Towns in Galilee.