Matthew 13 commentary

Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, Heb 6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.

, 36–43 This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, the mixture there is in it of good and bad in this world, and the separation between them in the other world. So prone is fallen man to sin, that if the enemy sow the tares, he may go his way, they will spring up, and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced. The servants complained to their master; Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an exact separation. Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are together in this world, yet at the great day they shall be parted; then the righteous and the wicked shall be plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord, not do iniquity. At death, believers shall shine forth to themselves; at the great day they shall shine forth before all the world. They shall shine by reflection, with light borrowed from the Fountain of light. Their sanctification will be made perfect, and their justification published. May we be found of that happy number.

The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in this way the work of grace in the heart, the kingdom of God within us, would be carried on. In the soul where grace truly is, it will grow really; though perhaps at first not to be discerned, it will at last come to great strength and usefulness. The preaching of the gospel works like leaven in the hearts of those who receive it. The leaven works certainly, so does the word, yet gradually. It works silently, and without being seen, Mr 4:26–29, yet strongly; without noise, for so is the way of the Spirit, but without fail. Thus it was in the world. The apostles, by preaching the gospel, hid a handful of leaven in the great mass of mankind. It was made powerful by the Spirit of the Lord of hosts, who works, and none can hinder. Thus it is in the heart. When the gospel comes into the soul, it works a thorough change; it spreads itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Ro 6:13. From these parables we are taught to expect a gradual progress; therefore let us inquire, Are we growing in grace? and in holy principles and habits?

Here are four parables. 1. That of the treasure hid in the field. Many slight the gospel, because they look only upon the surface of the field. But all who search the Scriptures, so as in them to find Christ and eternal life, Joh 5:39, will discover such treasure in this field as makes it unspeakably valuable; they make it their own upon any terms. Though nothing can be given as a price for this salvation, yet much must be given up for the sake of it. 2. All the children of men are busy; one would be rich, another would be honourable, another would be learned; but most are deceived, and take up with counterfeits for pearls. Jesus Christ is a Pearl of great price; in having him, we have enough to make us happy here and for ever. A man may buy gold too dear, but not this Pearl of great price. When the convinced sinner sees Christ as the gracious Saviour, all things else become worthless to his thoughts. 3. The world is a vast sea, and men, in their natural state, are like the fishes. Preaching the gospel is casting a net into this sea, to catch something out of it, for His glory who has the sovereignty of this sea. Hypocrites and true Christians shall be parted: miserable is the condition of those that shall then be cast away. 4. A skilful, faithful minister of the gospel, is a scribe, well versed in the things of the gospel, and able to teach them. Christ compares him to a good householder, who brings forth fruits of last year's growth and this year's gathering, abundance and variety, to entertain his friends. Old experiences and new observations, all have their use. Our place is at Christ's feet, and we must daily learn old lessons over again, and new ones also.

Christ repeats his offer to those who have repulsed them. They upbraid him, Is not this the carpenter's son? Yes, it is true he was reputed to be so; and no disgrace to be the son of an honest tradesman; they should have respected him the more because he was one of themselves, but therefore they despised him. He did not many mighty works there, because of their unbelief. Unbelief is the great hinderance to Christ's favours. Let us keep faithful to him as the Saviour who has made our peace with God.

Matthew 13:2. And great multitudes were gathered together to him. It is not without good reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that when Christ beheld them, he was led to compare his doctrine to seed That multitude had been collected from various places: all were held in suspense; all were alike eager to hear, but not equally desirous to receive instruction. The design of the parable was to inform them, that the seed of doctrine, which is scattered far and wide, is not everywhere productive; because it does not always find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated and parched soil, while others resembled a thorny soil; so that the labor and the very seed were thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may only be necessary, for the present, to remind the reader, that if those who ran from distant places to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish, others hear with indifference, and others are scarcely drawn even to hear.

9. He that hath ears to hear, let him hear. These words were intended partly to show that all were not endued with true understanding to comprehend what he said, and partly to arouse his disciples to consider attentively that doctrine which is not readily and easily understood by all. Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies in other passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or accomplishes this by his own industry.

10. The disciples approaching said to him. From the words of Matthew it is evident, that the disciples did not merely look to themselves, but wished also to consult the benefit of others. Being unable to comprehend the parable, they concluded that it would be as little understood by the people; and, therefore, they complain that Christ employed language from which his hearers could derive no profit. Now though parables are generally found to illustrate the subject of which they treat, yet the uninterrupted course of a metaphor may lead to obscurity. “Si est-ce toutesfois qu’elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;” — “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.” So then Christ, in delivering this parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without a figure. “En usant de termes communs;” — “by using ordinary terms.” But now that the exposition is added, the figurative discourse has greater energy and force than if it had been simple: by which is meant, that it is not only fitted to produce a more powerful impression on the mind, but is also more clear. So highly important is the manner in which any thing is said. “Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;” — “this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed.”

11. To you it is given to know the mysteries “De cognoistre les secrets;” — “to know the secrets.” of the kingdom of heaven From this reply of Christ we learn, that the doctrine of salvation is proclaimed by God to men for various purposes; for Christ declares that he intentionally spoke obscurely, in order that his discourse might be a riddle to many, and might only strike their ears with a confused and doubtful sound. It will perhaps be objected, that this is inconsistent with that prophecy,

I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me, (Isaiah 45:19;)

or with the commendations which David pronounces on the Law, that it

is a lamp to the feet, and that it giveth wisdom to little children (Psalm 119:105,130.)

But the answer is easy: the word of God, in its own nature, is always bright, “La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;” — “the word of God in its own nature is always full of light and brightness.” but its light is choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are devoted to destruction, whose minds Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought to be understood, that the power of enlightening which David mentions, and the familiar manner of teaching which Isaiah predicts, refer exclusively to the elect people.

Still it remains a fixed principle, that the word of God is not obscure, except so far as the world darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of them may not reach the reprobate. “Cependant neantmoins il ne laisse point d’estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d’iceux ne parviene aux reprouvez;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate.” There are two ways in which he deprives them of the light of his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and sometimes he explains his mind fully, without ambiguity and without metaphor, but strikes their senses with dulness and their minds with stupidity, so that they are blind amidst bright sunshine.

Such is the import of those dreadful threatenings, in which Isaiah forewarns, that he will be to the people a barbarian, speaking in a foreign and unknown language; that the prophetical visions will be to the learned a shut and sealed book, in which they cannot read; and that when the book shall be opened, all will be unlearned, and will remain in amazement, through inability to read, (Isaiah 28:11; 29:11.) Now since Christ has purposely dispensed his doctrine in such a manner, that it might be profitable only to a small number, being firmly seated in their minds, and might hold others in suspense and perplexity, it follows that, by divine appointment, the doctrine of salvation is not proclaimed to all for the same end, but is so regulated by his wonderful purpose, that it is not less a savor of death to death to the reprobate than a life-giving savor to the elect, (2 Corinthians 2:15,16.) And that no one may dare to murmur, Paul declares, in that passage that whatever may be the effect of the Gospel, its savor, though deadly, is always a sweet savor to God.

To ascertain fully the meaning of the present passage, we must examine more closely the design of Christ, the reason why, and the purpose for which, these words were spoken. First, the comparison is undoubtedly intended by Christ to exhibit the magnitude of the grace bestowed on his disciples, in having specially received what was not given indiscriminately to all. If it is asked, why this privilege was peculiar to the apostles, “Si on demande d’ou venoit un tel privilege et honneur aux Apostres plustost aux autres;” — “if it is asked, whence came such a privilege and honor to the Apostles rather than to the others.” the reason certainly will not be found in themselves, and Christ, by declaring that it was given to them, excludes all merit. “Exclud toute merite de sa part;” — “excludes all merit on their part.” Christ declares that there are certain and elect men, on whom God specially bestows this honor of revealing to them his secrets, and that others are deprived of this grace. No other reason will be found for this distinction, except that God calls to himself those whom he has gratuitously elected.

12. For whosoever hath, it shall be given to him. Christ pursues the subject which I have just mentioned; for he reminds his disciples how kindly God acts towards them, that they may more highly prize his grace, and may acknowledge themselves to be under deeper obligations to his kindness. The same words he afterwards repeats, but in a different sense, (Matthew 25:29;) for on that occasion the discourse relates to the lawful use of gifts. “Car la le propos sera touchant le droict et legitime usage des dons de Dieu;” — “for there the discourse will relate to the right and lawful use of the gifts of God.” But here he simply teaches, that more is given to the apostles than to the generality of men, because the heavenly Father is pleased to display in perfection his kindness towards them.

He does not forsake the work of his own hand, (Psalm 138:8.)

Those whom he has once begun to form are continually polished more and more, till they are at length brought to the highest perfection. The multiplied favors which are continually flowing from him to us, and the joyful progress which we make, spring from God’s contemplation of his own liberality, which prompts him to an uninterrupted course of bounty. And as his riches are inexhaustible, “Et comme ses richesses sont infinies, et ne se peuvent espuiser;”— “and as his riches are infinite, and cannot be exhausted.” so he is never wearied with enriching his children. Whenever he advances us to a higher degree, let us remember that every increase of the favors which we daily receive from him flows from this source, that it is his purpose to complete the work, of our salvation already commenced. On the other hand, Christ declares that the reprobate are continually proceeding from bad to worse, till, at length exhausted, they waste away in their own poverty.

And he that hath not, even that which he hath shall be taken from him. This may appear to be a harsh expression; but instead of saying, that what the ungodly have not is taken from them, Luke softens the harshness and removes the ambiguity by a slight change of the words: and whosoever hath not, even that which he thinketh that he hath shall be taken from him. And indeed it frequently happens, that the reprobate are endued with eminent gifts, and appear to resemble the children of God: but there is nothing of real value about them; for their mind is destitute of piety, and has only the glitter of an empty show. Matthew is therefore justified in saying that they have nothing; for what they have is of no value in the sight of God, and has no permanency within. Equally appropriate is the statement of Luke, that the gifts, with which they have been endued, are corrupted by them, so that they shine only in the eyes of men, but have nothing more than splendor and empty display. Hence, also let us learn to aim at progress throughout our whole life; for God grants to us the taste of his heavenly doctrine on the express condition, that we feed on it abundantly from day to day, till we come to be fully satiated with it.

The manner in which Mark introduces this sentence has some appearance of confusion. Consider, says our Lord, what you hear; and then, if they make due progress, he holds out the expectation of more plentiful grace: it shall be added to you that hear Lastly, follows the clause which agrees with the words of Matthew, but is inserted in the middle of a sentence which I expounded under the seventh chapter of Matthew; Harmony, volume 1 p. 345. for it is not probable that they are here placed in their proper order. The Evangelists, as we have remarked on former occasions, were not very exact in arranging Christ’s discourses, but frequently throw together a variety of sayings uttered by him. Luke mixes this sentence with other discourses of Christ spoken at different times, and likewise points out a different purpose for which Christ used these words. It was that they might be attentive to his doctrine, and not permit the seed of life to pass away unimproved, which ought to be cordially received, and take root in their minds. “Beware,” he says, “lest what has been given be taken away from you, if it yield no fruit.”

13. For this reason I speak by parables. He says that he speaks to the multitude in an obscure manner, because they are not partakers of the true light. And yet, while he declares that a veil is spread over the blind, that they may remain in their darkness, he does not ascribe the blame of this to themselves, but takes occasion to commend more highly the grace bestowed on the Apostles, because it is not equally communicated to all. He assigns no cause for it, except the secret purpose of God; for which, as we shall afterwards see more fully, there is a good reason, though it has been concealed from us. It is not the only design of a parable to state, in an obscure manner, what God is not pleased to reveal clearly; but we have said that the parable now under our consideration was delivered by Christ, in order that the form of an allegory might present a doubtful riddle.

14. And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word of God, which was formerly appointed to the ancient people, for the purpose of inducing greater blindness. This passage of the Prophet is quoted, in a variety of ways, in the New Testament. Paul quotes it (Acts 28:26) to charge the Jews with obstinate malice, and says that they were blinded by the light of the Gospel, because they were bitter and rebellious against God. There he points out the immediate cause which appeared in the men themselves. But in the Epistle to the Romans (11:7) he draws the distinction from a deeper and more hidden source; for he tells us, that the remnant was saved according to the election of grace, and that the rest were blinded, according as it is written. The contrast must there be observed; for if it is the election of God, and an undeserved election, which alone saves any remnant of the people, it follows that all others perish by a hidden, though just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant, but those on whom God has not bestowed a special salvation?

Similar reasoning may be applied to the passage in John, (12:38;) for he says that many believed not, because no man believes, except he to whom God reveals his arm, and immediately adds, that they could not believe, because it is again written, Blind the heart of this people. Such, too is the object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms, so as to have no other effect than to overspread the minds of the people with grosser darkness. “En sorte que c’estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;” — “so that it was always to dazzle more and more the eyes of the understanding of the people.” In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle, that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and that all the reprobate are deprived of the light of life, whether God withholds his word from them, or keeps their eyes and ears closed, that they do not hear or see.

Hearing you shall hear. We now perceive the manner in which Christ applies the prediction of the prophet to the present occasion. He does not quote the prophet’s words, nor was it necessary; for Christ reckoned it enough to show, that it was no new or uncommon occurrence, if many were hardened by the word of God. The words of the prophet were,

Go, blind their minds, and harden their hearts, (Isaiah 6:10.)

Matthew ascribes this to the hearers, that they may endure the blame of their own blindness and hardness; for the one cannot be separated from the other. All who have been given over to a reprobate mind (Romans 1:28) do voluntarily, and from inward malice, blind and harden themselves. Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded by the word of God, the blame rests wholly on themselves, because this blindness is voluntary. Again, the ministers of the word ought to seek consolation from this passage, if the success of their labors does not always correspond to their wish. Many are so far from profiting by their instruction, that they are rendered worse by it. What has befallen them was experienced by a Prophet, “Il leur advient ce que le Prophete Isaie a experimente;” — “it happens to them what the Prophet Isaiah experienced.” to whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection to God; and they ought to labor and strive for that end. But let them not wonder if that judgment, which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not lost through our negligence.

Matthew 13:15. Lest I should heal them In the word healing, Matthew, as well as the Prophet, includes deliverance from every evil; for a people afflicted by the hand of God is metaphorically compared by them to a sick man. They say that healing is bestowed, “Ils disent qu’il guarit, et remet en sante;” — “they say that he heals, and restores to health.” when the Lord releases from punishment. But as this healing depends on the pardon of sins, Mark describes appropriately and justly its cause and source, lest they should be converted, and their sins should be forgiven them For whence comes the mitigation of chastisements, but because God has been reconciled to us, and makes us the objects of his blessing? Sometimes, no doubt, after removing our guilt, he continues to punish us, either with the view of humbling us the more, or of making us more cautious for the future. And yet, not only does he show evidences of his favor by restoring us to life and health; but as punishments usually terminate when the guilt is removed, healing and forgiveness are properly introduced together. It must not, however, be concluded, that repentance is the cause of pardon, as if God received into his favor converted men, because they deserved it; “Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause de nous faire avoir remission et pardon de nos pechez; comme si Dieu prenoit a merci ceux qui se convertissent, pource qu’ils en sont dignes, et le meritent;” — “we must not therefore conclude, that repentance, or conversion, is the cause of making us have forgiveness and pardon of our sins; as if God exercised mercy towards those who are converted, because they are worthy of it, and deserve it.” for conversion itself is a mark of God’s free favor. Nothing more is expressed than such an order and connection, that God does not forgive the sins of any but those who are dissatisfied with themselves.

Matthew 13:16. But blessed are your eyes. Luke appears to represent this statement as having been spoken at another time; but this is easily explained, for in that passage he throws together a variety of our Lord’s sayings, without attending to the order of dates. We shall, therefore, follow the text of Matthew, who explains more clearly the circumstances from which Christ took occasion to utter these words. Having formerly reminded them of the extraordinary favor which they had received, in being separated by our Lord from the common people, and familiarly admitted to the mysteries of his kingdom, he now magnifies that grace by another comparison, which is, that they excel ancient Prophets and holy Kings This is a far loftier distinction than to be preferred to an unbelieving multitude. Christ does not mean any kind of hearing, or the mere beholding of the flesh, but pronounces their eyes to be blessed, because they perceive in him a glory which is worthy of the only-begotten Son of God, so as to acknowledge him as the Redeemer; because they perceive shining in him the lively image of God, by which they obtain salvation and perfect happiness; and because in them is fulfilled what had been spoken by the Prophets, that those who have been truly and perfectly taught by the Lord (Isaiah 54:13) do not need to learn every man from his neighbor, (Jeremiah 31:34.)

This furnishes a reply to an objection that might be drawn from another saying of Christ, that

blessed are they who have not seen, and yet have believed, (John 20:29;)

for there he describes that kind of seeing which Thomas desired in consequence of his gross apprehension. “Selon son apprehension carnale et grossiere;” — “according to his carnal and gross apprehension.” But that seeing, of which Christ now speaks, has been enjoyed by believers in every age in common with the Apostles. We do not see Christ, and yet we see him; we do not hear Christ, and yet we hear him: for in the Gospel we behold him, as Paul says,

face to face, so as to be transformed into his image, (2 Corinthians 3:18;)

and the perfection of wisdom, righteousness, and life, which was formerly exhibited in him, shines there continually.

According to Matthew and Luke, Christ explains the parable to his disciples simply, and unaccompanied by a reproof; but according to Mark, he indirectly blames them for being slow of apprehension, because those who were to be the teachers of all did not run before others. “Ne passent autrement les autres pour leur monstrer le chemin;”— “did not go beyond others to show them the road.” The general truth conveyed is, that the doctrine of the Gospel, when it is scattered like seed, “Estant espandue ca et la comme le b1e qu’on iette en terre;”— “being scattered here and there, like the corn which is thrown into the earth.” is not everywhere fruitful; because it does not always meet with a fertile and well cultivated soil. He enumerates four kinds of hearers: the first of which do not receive the seed; “Desquels les premiers ne retienent pas la semence en leurs coeurs pour germer;” — “the first of which do not retain the seed in their hearts so as to spring up.” the second appear, indeed, to receive it, “Les seconds semblent bien l’avoir gardee iusques a venir a germer;” — “the second appear to have kept it till it came to spring up.” but in such a manner that it does not take deep root; in the third, the corn is choked; “Aux troisiemes, le ble estant en herbe est estouffe;” — “in the third, the corn, while yet in the blade, is choked.” and so there remains a fourth part, which produces fruit. Not that one hearer only out of four, or ten out of forty, embrace the doctrine, and yield fruit; for Christ did not intend here to fix down an exact number, or to arrange the persons, of whom he speaks, in equal divisions; and, indeed, where the word is sown, the produce of faith is not always alike, but is sometimes more abundant, and at other times more scanty. He only intended to warn us, that, in many persons, the seed of life is lost on account of various defects, in consequence of which it is either destroyed immediately, or it withers, or it gradually degenerates. That we may derive the greater advantage from this warning, we ought to bear in mind, that he makes no mention of despisers who openly reject the word of God, but describes those only in whom there is some appearance of docility. But if the greater part of such men perish, what shall become of the rest of the world, by whom the doctrine of salvation is openly rejected? I now come down to each class.

Matthew 13:19. When any one heareth the word of the kingdom, and understandeth it not. He mentions, in the first place, the barren and uncultivated, who do not receive the seed within, because there is no preparation in their hearts. Such persons he compares to a stiff and dry soil, like what we find on a public road, which is trodden down, and becomes hard, like a pavement. I wish that we had not occasion to see so many of this class at the present day, who come forward to hear, but remain in a state of amazement, and acquire no relish for the word, and in the end differ little from blocks or stones. Need we wonder that they utterly vanish away?

That which was sown in their heart. This expression, which Christ employs, is not strictly accurate, and yet it is not without meaning; for the wickedness and depravity of men do not make the word to lose its own nature, or to cease to have the character of seed. This must be carefully observed, that we may not suppose the favors of God to cease to be what they are, though the good effect of them does not reach us. With respect to God, the word is sown in the hearts, but it is far from being true, that the hearts of all receive with meekness what is planted in them, as James (1:21) exhorts us to receive the word. So then the Gospel is always a fruitful seed as to its power, but not as to its produce. “Mais non pas a ce qui s’accomplit es hommes;” — “but not as to what is accomplished in men.”

Luke adds, that the devil “Le mauvais;” — “the wicked one.” taketh away the seed out of their heart, that they may not believe and be saved Hence we infer that, as hungry birds are wont to do at the time of sowing, this enemy of our salvation, as soon as the doctrine is delivered, watches and rushes forth to seize it, before it acquires moisture and springs up. It is no ordinary praise of the word, when it is pronounced to be the cause of our salvation.

20. But he that received the seed thrown into stony places. This class differs from the former; for temporary faith, being a sort of vegetation of the seed, “La foy temporelle, qui est comme le germe de la semence;”— “temporary faith, which is as it were the germ of the seed.” promises at first some fruit; but their hearts are not so properly and thoroughly subdued, as to have the softness necessary for their continued nourishment. “Mais les coeurs ne sont point tellement cultivez et preparez, qu’ils ayant une douceur pour nourrir et entretenir ce qui est commence;” — “but the hearts are not so cultivated and prepared, as to have a softness for nourishing and supporting what is begun.” We see too many of this class in our own day, who eagerly embrace the Gospel, and shortly afterwards fall off; for they have not the lively affection that is necessary to give them firmness and perseverance. Let every one then examine himself thoroughly, that the alacrity which gives out a bright flame may not quickly go out, as the saying is, like a fire of tow; “De peur que ceste ardeur et alaigrete qui est de grand monstre pour le commencement, ne s’en aille bien tost en fumee comme un feu d’estouppes, ainsi que porte le proverbe commun;” — “lest that ardor and alacrity, which makes a great show at the beginning, may soon vanish into smoke, like a fire of tow, as the common proverb goes.” for if the word does not fully penetrate the whole heart, and strike its roots deep, faith will want the supply of moisture that is necessary for perseverance. Great commendation is due, no doubt, to that promptitude, which receives the word of God with joy, and without delay, as soon as it is published; but let us learn, that nothing has been done, till faith acquires true firmness, that it may not wither in the first blade.

21. When affliction or persecution ariseth on account of the word. By way of example, Christ says that such persons are made uneasy by the offense of the cross. And certainly, as the heat of the sun discovers the barrenness of the soil, so persecution and the cross lay open the vanity of those, who are slightly influenced by I know not what desire, but are not actually moved by earnest feelings of piety. Such persons, according to Matthew and Mark, are temporary, “Temporels, c’est a dire, de petite duree;” — “temporary, that is to say, of short duration.” not only because, having professed, for a time, that they are the disciples of Christ, they afterwards fall away through temptation, but because they imagine that they have true faith. According to Luke, Christ says that they believe for a time; because that honor which they render to the Gospel resembles faith. “Ressemble aucunement a la foy;” — “somewhat resembles faith.” At the same time we ought to learn, that they are not truly regenerated by the incorruptible seed, which never fadeth, as Peter tells us, (1 Peter 1:4;) for he says that these words of Isaiah, The word of God endureth for ever, (Isaiah 40:8; 1 Peter 1:25,) are fulfilled in the hearts of believers, in whom the truth of God, once fixed, never passes away, but retains its vigor to the end. Still, those persons who take delight in the word of God, and cherish some reverence for it, do in some manner believe; for they are widely different from unbelievers, who give no credit to God when he speaks, or who reject his word. In a word, let us learn that none are partakers of true faith, except those who are scaled with the Spirit of adoption, and who sincerely call on God as their Father; and as that Spirit is never extinguished, so it is impossible that the faith, which he has once engraven on the hearts of the godly, shall pass away or be destroyed.

22. And he who received the seed among thorns. He places in the third class, those who would have been disposed to receive the seed within, if they had not permitted other things to corrupt and render it degenerate. Christ compares to thorns the pleasures of this life, or wicked desires, and covetousness, and the other anxieties of the flesh. Matthew mentions only the care of this life, along with covetousness, but the meaning is the same; for under that term he includes the allurements of pleasures, which Luke mentions, and every kind of desire. As corn, which otherwise might have been productive, no sooner rises into the stalk than it is choked by thorns and other matters injurious to its growth; so the sinful affections of the flesh prevail over the hearts of men, and overcome faith, and thus destroy the force of the heavenly doctrine, before it has reached maturity.

Now though sinful desires exert their power on the hearts of men, before the word of the Lord springs up into the blade, yet, at first, their influence is not perceived, and it is only when the corn has grown up, and given promise of fruit, that they gradually make their appearance. Each of us ought to endeavor to tear the thorns out of his heart, if we do not choose that the word of God should be choked; for there is not one of us whose heart is not filled with a vast quantity, and, as I may say, a thick forest, of thorns. And, indeed, we perceive how few there are that reach maturity; for there is scarcely one individual out of ten that labors, I do not say to root out, but even to cut down the thorns. Nay more, the very number of the thorns, which is so prodigious that it ought to shake off our sloth, is the reason why most people give themselves no trouble about them.

The deceitfulness of riches. Christ employs this phrase to denote covetousness He expressly says, that riches are imposing or deceitful, in order that men may be more desirous to guard against falling into their snares. Let us remember that the affections of our flesh, the number and variety of which are incalculable, are so many injurious influences to corrupt the seed of life.

23. But he that received the seed into a good soil. None are compared by Christ to a good and fertile soil, but those in whom the word of God not only strikes its roots deep and solid, but overcomes every obstacle that would prevent it from yielding fruit. Is it objected that it is impossible to find any one who is pure and free from thorns? It is easy to reply, that Christ does not now speak of the perfection of faith, but only points out those in whom the word of God yields fruit. Though the produce may not be great, yet every one who does not fall off from the sincere worship of God is reckoned a good and fertile soil We ought to labor, no doubt, to pull out the thorns; but as our utmost exertion will never succeed so well, but that there will always be some remaining behind, let each of us endeavor, at least, to deaden them, that they may not hinder the fruit of the word. This statement is confirmed by what immediately follows, when Christ informs us that all do not yield fruit in an equal degree.

Some a hundred-fold, and some sixty-fold, and some thirty-fold. Though the fertility of that soil, which yields a thirty-fold produce, is small, compared with that which yields a hundred-fold, yet we perceive that our Lord classes together all kinds of soil which do not entirely disappoint the labors and expectation of the husbandman. “Esquelles le laboureur ne perd pas du tout sa peine;” — “in which the husbandman does not entirely lose his trouble.” Hence too we learn, that we have no right to despise those who occupy a lower degree of excellence; for the master of the house himself, though he gives to one the preference above another on account of more abundant produce, yet bestows the general designation, good, even on inferior soils. Those three gradations are absurdly tortured by Jerome, to denote virgins, widows, and married persons; as if that produce which the Lord demands from us belonged to celibacy alone, and as if the piety of married persons did not, in many cases, yield more abundantly every fruit of virtue. It must also be observed, in passing, that what Christ says about a hundred-fold produce is not hyperbolical; for such was at that time the fertility of some countries, as we learn from many historians, who give their report as eye-witnesses.

Matthew 13:24-30, 36-43

Matthew 13:24-30, 36-43

24. He put forth to them another parable, saying, The kingdom of heaven is compared to a man sowing good seed in his field. 25. But while men were asleep, his enemy came, and sowed tares among the wheat, and went away. 26. And when the blade sprang up, and yielded fruit, then appeared also the tares. 27. And the servants of the household approaching, said to him, Lord, didst not thou sow good seed in thy field? Whence then hath it tares? “D’ou vient donc qu’il y a de l’yvroye?” — “Whence comes it then that there are tares?” 28. And he said to them, An enemy “L’homme ennemi, (ou, quelque ennemi;)” — “the enemy, (or, some enemy.)” hath done this. And his servants said to him, Is it thy will then that we go away and gather them? 29. But he said, No; lest, while you are gathering the tares, you root out along with them the wheat also. 30. Allow both to grow together till the harvest; and at the time of harvest I will say to the reapers, Gather first the tares, and bind them in bundles to burn them; but collect the wheat into my barn. — (A little after.) 36. Then Jesus sent the multitude away, and came into the house, and his disciples approached him, saying, Explain to us the parable of the tares of the field. 37. But he answering, said to them, He that soweth the good seed is the Son of man. 38. And the field is the world. The good seed is the children of the kingdom; but the tares are the children of that wicked one. 39. And the enemy that soweth them is the devil; the harvest is the end of the world, and the reapers are the angels. 40. So then as the tares are gathered, and are burned in the fire, so shall it be at the end of this world. 41. The Son of man will send his angels, and will gather out of his kingdom all stumbling-blocks, and those who commit iniquity. 42. And they will east them into a furnace of fire: there shall be lamentation and gnashing of teeth. 43. Then the righteous will shine as the sun in the kingdom of their Father. He that hath ears to hear, let him hear.

In order to reap the advantage of this parable, it is necessary to ascertain the object which Christ had in view. Some think that, to guard a mixed multitude against satisfying themselves with an outward profession of the Gospel, “Pour retirer le commun populaire d’une folle presomption, a cause qu’en apparence externe ils faisoyent quelque profession de l’Evangile;”— “to withdraw the common people from a foolish presumption, because in outward appearance they made some profession of the Gospel.” he told them, that in his own field bad seed is often mixed with the good, but that a day is coming, when the tares shall be separated from the wheat. “Qu’on separera l’yvroye d’avec le bon ble;” — “when the tares shall be separated from the good corn.” They accordingly connect this parable with the one immediately preceding, as if the design of both had been the same. For my own part, I take a different view. He speaks of a separation, in order to prevent the minds of the godly from giving way to uneasiness or despondency, when they perceive a confused mixture of the good along with the bad. Although Christ has cleansed the Church with his own blood, that it may be without spot or blemish, yet hitherto he suffers it to be polluted by many stains. I speak not of the remaining infirmities of the flesh, to which every believer is liable, even after that he has been renewed by the Holy Spirit. But as soon as Christ has gathered a small flock for himself, many hypocrites mingle with it, persons of immoral lives creep in, nay, many wicked men insinuate themselves; in consequence of which, numerous stains pollute that holy assembly, which Christ has separated for himself. Many persons, too, look upon it as exceedingly absurd, that ungodly, or profane or unprincipled men should be cherished within the bosom of the Church. Add to this, that very many, under the pretense of zeal, are excessively displeased, when every thing is not conducted to their wish, and, because absolute purity is nowhere to be found, withdraw from the Church in a disorderly manner, or subvert and destroy it by unreasonable severity.

In my opinion, the design of the parable is simply this: So long as the pilgrimage of the Church in this world continues, bad men and hypocrites will mingle in it with those who are good and upright, that the children of God may be armed with patience and, in the midst of offenses which are fitted to disturb them, may preserve unbroken stedfastness of faith. It is an appropriate comparison, when the Lord calls the Church his field, for believers are the seed of it; and though Christ afterwards adds that the field is the world, yet he undoubtedly intended to apply this designation, in a peculiar manner, to the Church, about which he had commenced the discourse. But as he was about to drive his plough through every country of the world, so as to cultivate fields, and scatter the seed of life, throughout the whole world, he has employed a synecdoche, to make the world denote what more strictly belonged only to a part of it.

We must now inquire what he means by the wheat, and what by the tares These terms cannot be explained as referring to doctrine, as if the meaning had been that, when the Gospel is sown, it is immediately corrupted and adulterated by wicked inventions; for Christ would never have forbidden them to labor strenuously to purge out that kind of corruption. With respect to morals, those faults of men which cannot be corrected must be endured; but we are not at liberty to extend such a toleration to wicked errors, which corrupt the purity of faith. “Mais c’est autre chose de la doctrine: car il ne faut iamais endurer les erreurs meschantes qui corrompent la purete de la foy;” — “but it is quite otherwise with doctrine; for we must never tolerate the wicked errors which corrupt the purity of faith.” Besides, Christ removes all doubt, by saying expressly, that the tares are the children of the wicked one And yet it must also be remarked, that this cannot be understood simply of the persons of men, as if by creation God sowed good men and the devil sowed bad men. I advert to this, because the present passage has been abused by the Manicheans, for the purpose of lending support to their notion of two principles. But we know that whatever sin exists, either in the devil or in men, is nothing else than the corruption of the whole nature. As it is not by creation that God makes his elect, who have been tainted with original sin, to become a good seed, but by regenerating them through the grace of his Spirit; so wicked men are not created by the devil, but, having been created by God, are corrupted by the devil, and thrown into the Lord’s field, in order to corrupt the pure seed.

By these parables Christ encourages his disciples not to be offended and turn back on account of the mean beginnings of the Gospel. We see how haughtily profane men despise the Gospel, and even turn it into ridicule, because the ministers by whom it is preached are men of slender reputation and of low rank; because it is not instantly received with applause by the whole world; and because the few disciples whom it does obtain are, for the most part, men of no weight or consideration, and belong to the common people. This leads weak minds to despair of its success, which they are apt to estimate from the manner of its commencement. On the contrary, the Lord opens his reign with a feeble and despicable commencement, for the express purpose, that his power may be more fully illustrated by its unexpected progress. “A fin que sa puissance soit tant mieux cognue, quand on verra les avancemens qu’on n’avoit iamais attendus;” — “in order that his power may be so much the better known, when the progress, which had not been anticipated, shall be seen.”

The kingdom of God is compared to a grain of mustard, which is the smallest among the seeds, but grows to such a height that it becomes a shrub, in which the birds build their nests. It is likewise compared to leaven, which, though it may be small in amount, spreads its influence in such a manner, as to impart its bitterness to a large quantity of meal. “Qu’il fait aigrir et lever une grande quantite de paste;” — “that it embitters and causes to rise a large quantity of paste.” If the aspect of Christ’s kingdom be despicable in the eyes of the flesh, let us learn to raise our minds to the boundless and incalculable power of God, which at once created all things out of nothing, and every day raises up things that are not, (1 Corinthians 1:28,) in a manner which exceeds the capacity of the human senses. Let us leave to proud men their disdainful laugh, till the Lord, at an unexpected hour, shall strike them with amazement. Meanwhile, let us not despond, but rise by faith against the pride of the world, till the Lord give us that astonishing display of his power, “Iuques a ce que le Seigneur nous face sentir l’effect de cette vertu incomprehensible;” — “till the Lord make us feel the effect of that incomprehensible power.” of which he speaks in this passage.

The word leaven is sometimes taken in a bad sense, as when Christ warns them to

beware of the leaven of the Pharisees and of the Sadducees, (Matthew 16:11;)

and when Paul says, that

a little leaven leaveneth the whole lump, (1 Corinthians 5:6.)

But here the term must be understood simply as applying to the present subject. As to the meaning of the phrase, the kingdom of God, and the kingdom of heaven, we have spoken on former occasions.

Matthew 13:34. All these things Jesus spoke in parables. Though Mark expressly says, that Christ spoke the word to them as they were able to bear it, yet I think it probable that he continued to employ parables, not so much for the purpose of instruction, as to keep the attention of his hearers awake till a more convenient time. For why did he explain them familiarly to his disciples when they were apart? Was it because they were more slow of apprehension than the great body of the people? No; but because he wished to convey to them privately a knowledge of his meaning, and to allow others to remain in a state of suspense, till a fitter opportunity should arrive. These were only a sort of introduction to the Gospel, the full brightness and publication of which was delayed till the proper time.

There is an apparent contradiction between this statement of Matthew and the prediction of Isaiah, which was quoted a little before. But this is easily removed; for, though he withdrew the light of doctrine from the reprobate, yet this did not prevent him from accommodating himself to their capacity, so as to render them inexcusable. He therefore adopted a method of teaching which was proper and suitable to hearers, whom he knew to be not yet sufficiently prepared to receive instruction.

35. That it might be fulfilled Matthew does not mean, that the psalm, which he quotes, is a prediction which relates peculiarly to Christ, but that, as the majesty of the Spirit was displayed in the discourse of the Prophet, in the same manner was his power manifested in the discourse of Christ. The Prophet, when he is about to speak of God’s covenant, by which he adopted the seed of Abraham, of the benefits which he continued to bestow upon his people, and of the whole government of the Church, introduces his subject in lofty terms, I will open my mouth in parables, (Psalm 78:2:) that is, “I will not speak of trifling matters, but will handle with becoming gravity subjects of the highest importance.” When he adds, I will utter dark sayings, the meaning is the same; such repetitions being very frequent in the Psalms. The Hebrew word משלים, (Meshalim) signifies comparisons; and it came afterwards to be applied to “weighty sentences,” because comparisons generally impart beauty and energy to a discourse. The word חידות (Chidoth) sometimes denotes “riddles,” and at other times, “short sayings.”

Now though Matthew seems to allude to the word parable, he undoubtedly means, that Christ spoke figuratively, in order that his very style, being more brilliant than ordinary discourse, might carry more weight and dignity. In short, he says that what is contained in the psalm was fulfilled; because the use of allegories and figures tended to show, that Christ was treating of the hidden mysteries of God, and to prevent his doctrine from being despised. Hence, too, we infer, that there was no inconsistency in the various objects which Christ had in view, when he spoke to the people in a dark manner. Though he intended to conceal from the reprobate what he was saying, yet he labored to make them feel, even in the midst of their amazement, that there was something heavenly and divine in his language. “Car combien qu’il voulust parler en telle sorte que les reprouvez n’y entendissent rien, il a toutesfois tellement modere son style, qu’en leur stupidite ils ont senti que son parler avoit quelque vertu celeste et Divine;” — “for, though he intended to speak in such a manner, that the reprobate might understand nothing of it, yet he was so regulated in his style that, amidst their stupidity, they felt that his manner of speaking had some Divine and heavenly power.”

37. He that soweth the good seed He had formerly said that the kingdom of heaven resembles a man sowing. The mode of expression is unusual, but plainly means, that the same thing happens with the preaching of the Gospel as usually takes place in the sowing of fields; the tares grow, up along with the wheat One peculiarity, however, is pointed out by him, when he says that the sowing of tares in the field was effected by the trick of an enemy. This is intended to inform us that, when many wicked men are mingled with believers, this is no accidental or natural occurrence, as if they were the same seed, but that we must learn to charge the blame of this evil on the devil. Not that, by condemning him, men are acquitted of guilt; but, in the first place, that no blame whatever may be laid on God on account of this fault which arose from the agency of another; and, secondly, that we may not be surprised to find tares frequently growing in the Lord’s field, since Satan is always on the watch to do mischief. Again, when Christ says, not that the ministers of the word sow, but that he alone sows, this is not without meaning; for though this cannot be supposed to be restricted to his person, yet as he makes use of our exertions, and employs us as his instruments, for cultivating his field, so that He alone acts by us and in us, he justly claims for himself what is, in some respects, common to his ministers. Let us, therefore, remember, that the Gospel is preached, not only by Christ’s command, but by his authority. and direction; in short, that we are only his hand, and that He alone is the Author of the work.

39. The harvest is the end of the world. This is, no doubt, a very distressing consideration, that the Church is burdened with the reprobate to the very end of the world; but Christ enjoins on us to exercise patience till that time, that we may not deceive ourselves with a vain hope. Pastors ought to labor strenuously to purify the Church; and all the godly, so far as their respective callings enable them, ought to lend assistance in this matter; but when all shall have devoted their united exertions to the general advantage, they will not succeed in such a manner as to purify the Church entirely from every defilement. Let us therefore hold, that nothing was farther from the design of Christ than to encourage pollution by lending countenance to it. All that he intended was, to exhort those who believed in him not to lose courage, because they are under the necessity of retaining wicked men among them; and, next, to restrain and moderate the zeal of those who fancy that they are not at liberty to join in a society with any but pure angels. “Qui ne pensent point qu’il soit bon de s’adioindre a la compagnie des fideles, sinon que tout y soit pur comme entre les Anges;”— “who do not think that it is proper to join themselves to the society of believers, unless every thing in it be as pure as among the Angels.”

This passage has been most improperly abused by the Anabaptists, and by others like them, “Et semblables reveurs;” — “and similar dreamers.” to take from the Church the power of the sword. But it is easy to refute them; for since they approve of excommunication, which cuts off, at least for a time, the bad and reprobate, why may not godly magistrates, when necessity calls for it, use the sword against wicked men? They reply that, when the punishment is not capital, “Quand la peine n’est pas a mort (comme est l’excommunication;)” — “when the punishment, as in the case of excommunication, is not to death.” there is room allowed for repentance; as if the thief on the cross (Luke 23:42) did not find the means of salvation. I shall satisfy myself with replying, that Christ does not now speak of the office of pastors or of magistrates, but removes the offense which is apt to disturb weak minds, when they perceive that the Church is composed not only of the elect, but of the polluted dregs of society.

The reapers are the angels. This term must be viewed in reference to the present subject. In another passage, the Apostles are called reapers, as compared with the Prophets, because they have entered into their labors, (John 4:38,) and it is enjoined on all the ministers of the word,

that they should bring forth fruit, and that their fruit should remain, (John 15:16.)

Such also is the import of that statement, that the fields are white, and are in want of reapers, (John 4:35;) and again, that

the harvest is abundant, but the laborers are few, (Matthew 9:37.)

But here the comparison is applied in a different manner; for those who occupy a place in the Church are said to be planted in the Lord’s field. Nor is this inconsistent with what is said elsewhere, that Christ, as soon as he comes forth with his Gospel,

hath a winnowing-fan in his hand, and will thoroughly cleanse his thrashing-floor, (Matthew 3:12.)

These words describe the commencement of that cleansing, which, this passage declares, will not take place before the last day, because not till then will it be fully completed. Christ will put the last hand to the cleansing of the Church by means of angels, but he now begins to do the work by means of pious teachers. He assigns this office to angels, because they will not remain idle spectators before his tribunal, “Devant le siege iudicial de sa maieste;” — “before the judgment- seat of his majesty.” but will hold themselves in readiness to execute his commands. It follows, that those who proceed, with undue haste, to root out whatever displeases them, prevent, as far as lies in their power, the sentence of Christ, deprive angels of their office, and rashly take that office on themselves.

41. They shall gather out of his kingdom all stumbling-blocks The words that follow, and those who commit iniquity, are added for the sake of exposition; for it is not intended to point out two different things, but to state, that then will be the full and seasonable time, when all things shall be restored to regular order, and when the wicked shall be removed, who are now stumbling-blocks. They are so called, because not only are their own lives wicked, but they undermine the faith of many, retard others in the right course, draw some entirely aside, and drive others headlong. We ought to draw from this a useful admonition, not to become indolent and careless on account of our being surrounded by so many stumbling-blocks, but to be zealous and active in guarding against them. It reproves also the effeminacy of those who are so delicate, that the smallest possible stumbling-blocks make them turn back. “Ils tournent incontinent bride;” — “they immediately wheel about.” It is difficult, I admit, not to stumble frequently, and even sometimes to fall, when stumbling-blocks without number lie across our path. But our minds ought to be fortified with confidence; for the Son of God, who commands his followers to walk in the midst of stumbling-blocks, will unquestionably give us strength to overcome them all. He pronounces likewise an awful punishment against any hypocrites and reprobate persons, who now appear to be the most distinguished citizens of the Church.

42. And shall cast them into a furnace of fire. This is a metaphorical expression; for, as the infinite glory which is laid up for the sons of God so far exceeds all our senses, that we cannot find words to express it, so the punishment which awaits the reprobate is incomprehensible, and is therefore shadowed out according to the measure of our capacity. From ignorance of this, the Sophists have tortured themselves, to no purpose, by fruitless disputes, as we have already hinted on a former occasion. Harmony, volume 1 p. 200. Some commentators, I am aware, carry their ingenious inquiries into every minute phrase; but as there is reason to fear that subtleties, which rest on no solid grounds, may lead us into idle fooleries, I choose to philosophize more sparingly, and to rest satisfied with the plain and natural meaning. If we put a question to those who are so delighted with matters of curiosity, how it comes about that, while Christ is asleep, and unacquainted with the affair, the devil sows tares among the good seed, they will have nothing to reply; but while I desire to exercise caution, I have endeavored to leave out nothing that is useful and necessary to be known.

43. Then will the righteous shine. What a remarkable consolation! The sons of God, who now lie covered with dust, or are held in no estimation, or even are loaded with reproaches, will then shine in full brightness, as when the sky is serene, and every cloud has been dispelled. The adverb then (τότε) is emphatic; for it contains an implied contrast between their present state and the ultimate restoration, by the expectation of which Christ animates those who believe in him. The meaning therefore is, Though many wicked men now hold a high rank in the Church, yet that blessed day is assuredly to be expected, when the Son of God shall raise his followers on high, and remove every thing that now tends to dim or conceal their brightness. It is no doubt true, that the future glory is promised to none but those in whom the image of God already shines, and who are transformed into it by continued advances of glory. But as the life of the godly is now hidden, and as their salvation is invisible, because it consists in hope, Christ properly directs the attention of believers to heaven, where they will find the glory that is promised to them.

In order to make a deeper impression on his hearers, our Lord unquestionably refers here to a passage in Daniel, (12:3,)

And they that are wise shall shine as the brightness of the firmament.

“The Prophet,” he seems to say, “when he predicts a future brightness, intimates also that there is a temporary obscurity: and so, if we admit the prediction, we ought to endure patiently that mixture which, for a time, classes the elect of God with the reprobate.” By comparing this glory to the sun, he does not determine that it will be alike in all. As Christ now distributes his gifts variously “Diversement, aux uns plus, aux autres moins;” — “variously, to some more, to others less.” among believers, in like manner will he crown these gifts at the last day. But we must recollect what I have said, that the restoration, which is delayed till the last coming of Christ, is compared with the cloudy state of the world. “Avec l’estat present du monde, qui est comme tout obscurci de brouillars;” — “with the present state of the world, which is entirely, so to speak, obscured by mists.”

The kingdom of the Father, as the inheritance of the godly, is contrasted with the earth, to remind them that here they are pilgrims, and therefore ought to look upwards towards heaven. In another passage, the kingdom of God is said to be within us, (Luke 17:21,) but we shall not obtain the full enjoyment of it till God be all in all, (1 Corinthians 15:28.)

Matthew 13:31-35; Mark 4:26-34; Luke 13:18-22

Matthew 13:31-35

Mark 4:26-34

Luke 13:18-22

31. He delivered another parable to them, saying, The kingdom of heaven is like a grain of mustard, which a man took and sowed in his field: 32. Which indeed is the least of all seeds: but when it is grown up, it is the largest among herbs, “Il est plus grand que les autres herbes;” — “it is larger than the other herbs.” and becometh a tree, so that the fowls of heaven come and make their nests among its branches. 33. He spake another parable to them: The kingdom of heaven is like leaven, which a woman took and hid among three measures of meal, till the whole was leavenened. 34. All these things Jesus spoke in parables to the multitudes, and without a parable he spoke nothing to them. 35. That it might be fulfilled which was spoken by the prophet, who saith, I will open my mouth in parables; I will utter things which have been hidden from the foundation of the world.

26. And he said, The kingdom of God is as if a man should cast seed into the ground, 27. And sleep, and rise by night and day, and the corn should spring and grow up, while knoweth not how. 28. For the earth yieldeth fruit of itself, first the blade, then the ear, and then the full corn in the ear. 29. And when the fruit is matured, he immediately applieth the sickle, because the harvest is at hand. 30. And he said, To what shall we say that the kingdom of God is like? or with what comparison shall we compare it? 31. As a grain of mustard, which, when it is sown in the earth, is smaller than all the seeds which are in the earth; 32. And when it is sown, it springs up, and is larger than all herbs, “Que toute autre herbe;” — “than every other herb.” and putteth forth great branches, so that the fowls of heaven can make their nests under its shadow. 33. And by such parables he spake the word to them, as they were able to bear it: 34. But without a parable he did not speak to them, but he explained all things to his disciples when they were apart.

18. Therefore he said, To what is the kingdom of God like? and to what shall I compare it? 19. It is like a grain of mustard, which a man took and cast into his garden, and it grew, and became a large tree, and the fowls of the air made their nests among its branches. 20. And again he said, To what shall I compare the kingdom of God? 21. It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 22. And he went through the cities and villages, teaching and journeying towards Jerusalem.

The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themselves and all the desires of the flesh, that nothing may prevent them from obtaining so valuable a possession. We are greatly in need of such a warning; for we are so captivated by the allurements of the world, that eternal life fades from our view; “Que nous venons a oublier la vie eternelle;” — “that we come to forget eternal life.” and in consequence of our carnality, the spiritual graces of God are far from being held by us in the estimation which they deserve. Justly, therefore, does Christ speak in such lofty terms of the excellence of eternal life, that we ought not to feel uneasiness at relinquishing, on account of it, whatever we reckon in other respects to be valuable.

First, he says, that the kingdom of heaven is like a hidden treasure. We commonly set a high value on what is visible, and therefore the new and spiritual life, which is held out to us in the Gospel, is little esteemed by us, because it is hidden, and lies in hope. There is the highest appropriateness in comparing it to a treasure, the value of which is in no degree diminished, though it may be buried in the earth, and withdrawn from the eyes of men. These words teach us, that we ought not to estimate the riches of the grace of God according to the views of our flesh, or according to their outward display, but in the same manner as a treasure, though it be hidden, is preferred to a vain appearance of wealth. The same instruction is conveyed by the other parable. One pearl, though it be small, is so highly valued, that a skillful merchant does not hesitate to sell houses and lands in order to purchase it. The excellence of the heavenly life is not perceived, indeed, by the sense of the flesh; and yet we do not esteem it according to its real worth, unless we are prepared to deny, on account of it, all that glitters in our eyes.

We now perceive the leading object of both parables. It is to inform us, that none are qualified for receiving the grace of the Gospel but those who disregard all other desires, and devote all their exertions, and all their faculties, to obtain it. It deserves our attention, also, that Christ does not pronounce the hidden treasure, or the pearl, to be so highly valued by all. The treasure is ascertained to be valuable, after that it has been found and known; and it is the skillful merchant that forms such an opinion about the pearl “C’est le bon marchand qui fait telle estime de la perle;” — “it is the good merchant who sets so high a value on the pearl.” These words denote the knowledge of faith. “The heavenly kingdom,” Christ tells us, “is commonly held as of no account, because men are incapable of relishing it, and do not perceive the inestimable value of that treasure which the Lord offers to us in the Gospel.”

But it is asked, is it necessary that we abandon every other possession, in order that we may enjoy eternal life? I answer briefly. The natural meaning of the words is, that the Gospel does not receive from us the respect which it deserves, unless we prefer it to all the riches, pleasures, honors, and advantages of the world, and to such an extent, that we are satisfied with the spiritual blessings which it promises, and throw aside every thing that would keep us from enjoying them; for those who aspire to heaven must be disengaged from every thing that would retard their progress. Christ exhorts those who believe in him to deny those things only which are injurious to godliness; and, at the same time, permits them to use and enjoy God’s temporal favors, as if they did not use them.

46. And bought it. By the word buy Christ does not mean, that men bring any price, with which they may purchase for themselves the heavenly life; for we know on what condition the Lord invites believers in the book of Isaiah, (55:1,) Come and buy wine and milk without money and without price. But though the heavenly life, and every thing that belongs to it, is the free gift of God, yet we are said to buy it, when we cheerfully relinquish the desires of the flesh, that nothing may prevent us from obtaining it; as Paul says, that he

reckoned all things to be loss and dung, that he might gain Christ, (Philippians 3:8.)

47. Again, the kingdom of heaven is like a net. No new instruction is here given by Christ; but what he formerly taught is confirmed by another parable, that the Church of God, so long as it exists in the world, is a mixture of the good with the bad, and is never free from stains and pollutions. And yet the design of this parable is perhaps different. It may be that Christ intends not only to remove the offense which perplexes many weak minds, because they do not find in the world all the purity that might be desired, but likewise to employ the influence of fear and modesty, in restraining his disciples from delighting themselves with the empty title, or mere profession, of faith. For my own part, I cheerfully adopt both views. Christ informs us, that a mixture of the good and the bad must be patiently endured till the end of the word; because, till that time, a true and perfect restoration of the Church will not take place. Again, he warns us, that it is not enough, and—what is more—that it is of little consequence to us, to be gathered into the fold, unless we are his true and chosen sheep. To this effect is the saying of Paul,

The Lord knoweth who are his; and let every one that calleth on the name of the Lord depart from iniquity, (2 Timothy 2:19.)

The preaching of the Gospel is justly compared to a net sunk beneath the water, to inform us that the present state of the Church is confused.

Our God is the God of order, and not of confusion, (1 Corinthians 14:33,)

and, therefore, recommends to us discipline; but he permits hypocrites to remain for a time among believers, till the last day, when he will bring his kingdom to a state of perfection. So far as lies in our power, let us endeavor to correct vices, and let us exercise severity in removing pollutions; but the Church will not be free from every spot and blemish, until Christ shall have separated the sheep from the goats, (Matthew 25:32.)

51. Have you understood all these things? We must keep in recollection what we have formerly seen, that all the parables of Christ were explained in private. And now the Lord, after having taught them in this kind and familiar manner, warns them at the same time, that his object, in taking so much pains to instruct them, was not merely that they might be well informed, “Qu’ils gardent ceste cognoissance pour eux-mesmes seulement;” — “that they may keep that knowledge for themselves only.” but that they might communicate to others what they had received. In this way he whets and excites their minds more and more to desire instruction. He says that teachers are like householders, who are not only careful about their own food, but have a store laid up for the nourishment of others; and who do not live at ease as to the passing day, but make provision for a future and distant period. The meaning, therefore, is, that the teachers of the Church ought to be prepared by long study for giving to the people, as out of a storehouse, “Commoe nous voyons que le pere de famille tire de son cellier ou grenier toutes sortes de provisions;” — “as we see that the master of a family draws from his cellar or granary all kinds of provisions.” a variety of instruction concerning the word of God, as the necessity of the case may require. Many of the ancient expositors understand by things new and old the Law and the Gospel; but this appears to me to be forced. I understand them simply to mean a varied and manifold distribution, wisely and properly adapted to the capacity of every individual.

LUKE 7:36-50

Luke 7:36-50

36. And one of the Pharisees requested him to take food with him; and he entered into the house of the Pharisee, and sat down at table. 37. And, lo, a woman in the city, who was a sinner, when she knew that he sat at table in the house of the Pharisee, brought an alabaster box of ointment: “Or voyci il y avoit une femme de la ville qui avoit este de mauvaise vie, laquelle ayant cognu qu’il estoit assis a table en la maison du Pharisien, apporta une boiste d’ongnement;” — “but, lo, there was a woman of the city who was of wicked life, who, having learned that he sat at table in the house of the Pharisee, brought a box of ointment.” 38. And sitting at his feet behind him, and weeping, she began to wash his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with ointment. “Et les frottoit d’ongnement;” — “and rubbed them with ointment.” 39. And the Pharisee, who had invited him, seeing it, said, speaking within himself, If this man were a Prophet, he would certainly know who and what sort of woman this is that toucheth him; for she is a sinner. “Car elle est de mauvaise vie;” — “for she is of wicked life.” 40. And Jesus answering, said to him, Simon, I have something to say to thee. And he said, Master, say on. 41. A certain creditor had two debtors: one owed five hundred pence, and another fifty. 42. And when they had nothing to pay, he forgave them both. Tell me then, which of them will love him more? 43. Simon answering said, I suppose that it will be he to whom he forgave more. And he said to him, Thou hast decided aright. 44. And turning to the woman, he said to Simon, Seest thou this woman? I entered into thy house, thou gavest not water for my feet; but she hath moistened my feet with tears, and wiped them with the hairs of her head. 45. Thou gavest me not a kiss; but she, since the time that I entered, hath not ceased to kiss my feet. 47. For which reason I say to thee, Her many sins are forgiven, for she hath loved much; but he to whom less is forgiven loveth less. 48. And he said to her, Thy sins are forgiven thee. 49. And those who sat at table with him began to say within themselves, Who is this that even forgiveth sins? 50. And he said to the woman, Thy faith hath saved thee; go in peace.

Matthew 13:53. When Jesus had concluded. Matthew does not mean, that immediately after delivering these discourses, he came into his own country; for it is evident from Mark, that some interval of time elapsed. But the meaning is, that after having taught for some time in Judea, he returned again to the Galileans, but did not receive from them kind treatment. A narrative which Luke gives (4:22) is nearly similar, but is not the same. Nor ought we to wonder that Christ’s countrymen, when they perceived that his family was mean and despised, and that he had been poorly educated, were at first so much offended as to murmur at his doctrine, and afterwards persevered in the same malice to such an extent, that they did not cease to slander him, when he chose to discharge the office of a prophet amongst them. This second rejection of Christ shows that the space of time which had intervened had not effected a reformation on the inhabitants of Nazareth, but that the same contempt was constantly thrown as an obstacle in the way, to prevent them from hearing Christ. “A fin de n’approcher de luy, et de ne recevoir sa doctrine;” — “that they might not approach to him, and might not receive his doctrine.”

54. So that they were amazed. They are struck with amazement at the novelty of the occurrence, that Christ, who had not learned letters, but had been employed from youth to manhood in a mechanical occupation, is so eminent a teacher, and is filled with divine wisdom. In this miracle they ought to have perceived the hand of God; but their ingratitude made them cover themselves with darkness. “Mais par leur ingratitude ils se sont eblouis l’entendement, a fin de ne faire leur profit de ce qu’ils voyoyent devant leurs yeux;” — “but by their ingratitude their understanding was dazzled, so that they did not derive advantage from what they saw before their eyes.” They are compelled to admire him, whether they will or not; and yet they treat him with contempt. And what is this but to reject a prophet whom God has taught, because he has not been educated by men? They cut their throat by means of their own acknowledgment, when they render so honorable a testimony to the doctrine of Christ, which after all has no influence on them, because it does not take its origin, in the usual way, from the earth. Why do they not rather lift their eyes to heaven, and learn that what exceeds human reason must have come from God?

Besides, the miracles, which were added to the doctrine, ought to have affected them the more powerfully, or at least to have aroused them from their excessive carelessness and stupidity to glorify God; for certainly, when God adopts unwonted methods of procedure, so much the more clearly does he display the power of his hand. And yet this was the very reason why the inhabitants of Nazareth maliciously drew a veil over their eyes. We see, then, that it is not mere ignorance that hinders men, but that, of their own accord, they search after grounds of offense, to prevent them from following the path to which God invites. We ought rather to argue in the opposite way, that, when human means fail, the power of God is clearly revealed to us, and ought to receive undivided praise.

55. Is not this the carpenter’s son? It was, we are aware, by the wonderful purpose of God, that Christ remained in private life till he was thirty years of age. Most improperly and unjustly, therefore, were the inhabitants of Nazareth offended on this account; for they ought rather to have received him with reverence, as one who had suddenly come down from heaven. They see God working in Christ, and intentionally turn away their eyes from this sight, to behold Joseph, and Mary, and all his relatives; thus interposing a veil to shut out the clearest light. The word brothers, we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relatives whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons, because Christ’s brothers are sometimes mentioned. Jerome replied to Helvidius in a work entitled, Contra Helvidium de Beatoe Marioe Virginitate CAVIN has formerly alluded to the controversy between these two authors, (Harmony, vol. 1. p. 107.) — Ed.

57. A prophet is not devoid of honor. I have explained this statement at considerable length, where it occurs in the Gospel of John, Our Author’s Preface to his Commentary on John’s Gospel is dated 1st January 1553; while the Preface to the Harmony is dated 1st August 1555. This accounts for the former being always referred to as an earlier work. — Ed. (4:44.) It may, no doubt, be a general proverb, that those who are distinguished by eminent gifts are nowhere held in less estimation than in their own country; and this manifests the ingratitude of men, who, in proportion to the greater familiarity with which God exhibits himself to them, are the more bold to reject him in the influences of his Spirit. I readily agree, however, with Chrysostom, who thinks that this proverb was applied in a peculiar manner to the Jews. But what was usually spoken against the whole nation, Christ now asserts with special reference to his Galilean countrymen; for nowhere did he receive less honor than on his native soil. There were good grounds for the charge which he brings against them, that, instead of being the first to accept the grace offered to them, as they ought to have been, they drive him to a distance from them; for it is truly extraordinary that a prophet of God, whom others warmly receive as a newly-arrived stranger, should be despised in the place where he was born.

58. And he did not perform many miracles in that place. Mark states it more emphatically, that he could not perform any miracle. But they are perfectly agreed as to the substance of what is said, that it was the impiety of Christ’s countrymen that closed the door against the performance of a greater number of miracles among them. He had already given them some taste of his power; but they willingly stupify themselves, so as to have no relish for it. Accordingly, Augustine justly compares faith to the open mouth of a vessel, while he speaks of faith as resembling a stopper, by which the vessel is closed, so as not to receive the liquor “La bonne liqueur;” — “the good liquor.” which God pours into it. And undoubtedly this is the case; for when the Lord perceives that his power is not accepted by us, he at length withdraws it; and yet we complain that we are deprived of his aid, which our unbelief rejects and drives far from us.

When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle. “En sorte que quelques empeschemens qu’ils ayent scen y mettre, encore est—elle venue au dessus, et s’est monstree en quelque maniere.” —”So that, whatever obstacles they might be able to throw in the way, still it rose above them, and was in some measure displayed.” We have experience of the same thing daily with respect to God; for, though he justly and reluctantly restrains his power, because the entrance to us is shut against him, yet we see that he opens up a path for himself where none exists, and ceases not to bestow favors upon us. What an amazing contest, that while we are endeavoring by every possible method to hinder the grace of God from coming to us, it rises victorious, and displays its efficacy in spite of all our exertions!

Matthew 14:1-2; Mark 6:14-16; Luke 9:7-9

Matthew 14:1-2

Mark 6:14-16

Luke 9:7-9

1. At that time, Herod the tetrarch heard of the fame of Jesus, 2. And said to his servants, This is John the Baptist: he is raised from the dead, and therefore miracles work in him.

14. And king Herod heard of him, (for his name had become celebrated,) and said, John, who baptized, hath risen from the dead, and therefore miracles are performed by him. 15. Others said, It is Elijah; and others said, It is a prophet, or as one of the prophets. 16. But when Herod heard that, he said, It is John whom I beheaded, he hath rasen from the dead.

7. Now Herod the tetrarch heard of all that was done by him, and was perplexed, because it was said by some that Christ had risen from the dead; 8. And by some, that Elijah had appeared; and by others, that one of the ancient prophets had risen again. 9. And Herod said, John have I beheaded, but who is this of whom I hear such things? And he desired to see him.

CHAPTER 13

Mt 13:1-52. Jesus Teaches by Parables. ( = Mr 4:1-34; Lu 8:4-18; 13:18-20).

Introduction (Mt 13:1-3).

1. The same day went Jesus out of the house, and sat by the seaside.

2. And great multitudes were gathered together unto him, so that he went into a ship--the article in the received text lacks authority

and sat; and the whole multitude stood on the shore--How graphic this picture!--no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose--that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.

3. And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the whole, the remaining Six consist of three pairs--the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.

First Parable: The Sower (Mt 13:3-9, 18-23).

This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on Mr 4:1-9, 14-20.

Reason for Teaching in Parables (Mt 13:10-17).

10. And the disciples came, and said unto him--"they that were with Him, when they were alone" (Mr 4:10).

Why speakest thou to them in parables?--Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.

11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven--The word "mysteries" in Scripture is not used in its classical sense--of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood--but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (1Co 2:6-10; Ep 3:3-6, 8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.

but to them it is not given--(See on Mt 11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.

12. For whosoever hath--that is, keeps; as a thing which he values.

to him shall be given, and he shall have more abundance--He will be rewarded by an increase of what he so much prizes.

but whosoever hath not--who lets this go or lie unused, as a thing on which he sets no value.

from him shall be taken away even that he hath--or as it is in Luke (Lu 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on Mt 25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal--if not in the vegetable also--as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.

13. Therefore speak I to them in parables--which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.

because they seeing, see not--They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.

and hearing, they hear not; neither do they understand--They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (Mr 4:12; Lu 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose--"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse--that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.

14. And in them is fulfilled--rather, "is fulfilling," or "is receiving its fulfilment."

the prophecy of Esaias, which saith--(Is 6:9, 10--here quoted according to the Septuagint).

By hearing ye shall hear, and shall not understand, &c.--They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.

16. But blessed are your eyes, for they see; and your cars, for they hear--that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."

17. For verily I say unto you, That many prophets and righteous men have desired--rather, "coveted."

to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them--Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lu 10:23, 24, where the same saying is repeated on the return of the Seventy--the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.

Second and Seventh Parables or First Pair:

The Wheat and the Tares, and The Good and Bad Fish (Mt 13:24-30, 36-43, 47-50).

The subject of both these parables--which teach the same truth, with a slight diversity of aspect--is:

The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.

The Tares and the Wheat (Mt 13:24-30, 36-43).

24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field--Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: Mt 13:36-38. See on Mt 13:36; Mt 13:38

25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way--(See on Mt 13:38, 39).

26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also--the growth in both cases running parallel, as antagonistic principles are seen to do.

27. So the servants of the householder came--that is, Christ's ministers.

and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?--This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.

28. He said unto them, An enemy hath done this--Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.

The servants said unto him, Wilt thou then that we go and gather them up?--Compare with this the question of James and John (Lu 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See Jas 1:20).

29. But he said, Nay--"It will be done in due time, but not now, nor is it your business."

lest, while ye gather up the tares, ye root up also the wheat with them--Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.

30-39. Let both grow together--that is, in the visible Church.

until the harvest--till the one have ripened for full salvation, the other for destruction. (See on Mt 13:39).

and in the time of harvest I will say to the reapers--(See on Mt 13:39).

Gather ye together first the tares, and bind them in bundles to burn them--"in the fire" (Mt 13:40).

but gather the wheat into my barn--Christ, as the Judge, will separate the two classes (as in Mt 25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (Mt 13:41, 43) the same order is observed: and the same in Mt 25:46--as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psa 91:8).

Third and Fourth Parables or Second Pair:

The Mustard Seed and The Leaven (Mt 13:31-33).

The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely--

The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.

The Mustard Seed (Mt 13:31, 32).

41. The Son of man shall send forth his angels, and they shall gather out of his kingdom--to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Psa 1:5).

all things that offend--all those who have proved a stumbling-block to others

and them which do iniquity--The former class, as the worst, are mentioned first.

42. And shall cast them into a furnace of fire--rather, "the furnace of fire":

there shall be wailing and gnashing of teeth--What terrific strength of language--the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Psa 9:17; Da 12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see Mt 8:12)!

43. Then shall the righteous shine forth as the sun in the kingdom of their Father--as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.

Who hath ears to hear, let him hear--(See Mr 4:9).

Fifth and Sixth Parables or Third Pair: The Hidden Treasure and The Pearl of Great Price (Mt 13:44-46).

The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely--

The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."

The Hidden Treasure (Mt 13:44).

44. Again, the kingdom of heaven is like unto treasure hid in a field--no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (Jr 41:8; Job 3:21; Pr 2:4).

the which when a man hath found--that is, unexpectedly found.

he hideth, and for joy thereof--on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.

goeth and selleth all that he hath, and buyeth that field--in which case, by Jewish law, the treasure would become his own.

The Pearl of Great Price (Mt 13:45, 46).

45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.

46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it--The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.

The Good and Bad Fish (Mt 13:47-50).

The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.

47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind--The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (Mr 1:16, 18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.

48. Which, when it was full, they drew to shore--for the separation will not be made till the number of the elect is accomplished.

and sat down--expressing the deliberateness with which the judicial separation will at length be made.

and gathered the good into vessels, but cast the bad away--literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.

49. So shall it be at the end of the world, &c.--(See on Mt 13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths--that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.

51. Jesus saith unto them--that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (Mt 13:36, &c.).

Have ye understood all these things? They say unto him, Yea, Lord.

52. Then said he unto them, Therefore--or as we should say, "Well, then."

every scribe--or Christian teacher: here so called from that well-known class among the Jews. (See Mt 23:34).

which is instructed unto the kingdom of heaven--himself taught in the mysteries of the Gospel which he has to teach to others.

is like unto a man that is an householder which bringeth forth--"turneth" or "dealeth out."

out of his treasure--his store of divine truth.

things new and old--old truths in ever new forms, aspects, applications, and with ever new illustrations.

Mt 13:53-58. How Jesus Was Regarded by His Relatives. ( = Mr 6:1-6; Lu 4:16-30).

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

54. And when he was come into his own country--that is, Nazareth; as is plain from Mr 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mt 4:13; and for the reasons, see Lu 4:16-30.

Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Lu 4:16, &c.

55. Is not this the carpenter's son?--In Mark (Mr 6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.

is not his mother called Mary?--"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity--for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission--for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial--in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."

And his brethren, James, and Joses, and Simon, and Judas?

56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises--What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mt 12:46; and its parallels, Mr 3:31; Lu 8:19; our present passage, and its parallels, Mr 6:3; Joh 2:12; 7:3, 5, 10; Ac 1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on Ga 1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Ac 1:23); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on Mt 10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name--though the brothers of both were of the name of "James"--nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.

58. And he did not many mighty works there, because of their unbelief--"save that He laid His hands on a few sick folk, and healed them" (Mr 6:5). See on Lu 4:16-30.

The same day - Our Lord scarcely ever appears to take any rest: he is incessant in his labors, and instant in season and out of season; and in this he has left all his successors in the ministry an example, that they should follow his steps: for he who wishes to save souls will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. The gospels are journals of our Lord's life.

Went Jesus out of the house - This was the house of Peter. See Mat 17:24.

Sat by the sea side - The sea of Galilee, on the borders of which the city of Capernaum was situated.

Into a ship - Το πλοιον, The vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his apostles: it probably belonged to some of the fishermen, (see Mat 4:22), who, he thinks, occasionally, at least, followed their former occupation. See Joh 21:3.

The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the Church, which consists of the people united to their pastors. These, being more exposed to violent tossings and storms, are, as it were, in a ship, while those continue at ease on the shore.

He spake many things unto them in parables - Parable, from παρα, near, and βαλλω, I cast, or put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way of similitude, to the real subject, in order to delineate it with the greater force and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used than that of parables; which, perhaps, creeping in from thence among the heathens, ended in fables.

It is said in the tract Sotah, chap. 9. "From the time that Rabbi Meri died, those that spake in parables ceased." Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. "A third part of his discourses was tradition; a third part allegory; and a third part parable." The Jewish books every where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the covering of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Savior, who always spoke with the common people, uses the same kind of speech, and very often the same preface which they used, To what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord's parables in the Jewish writings, yet not one of them comes through his hands without being astonishingly improved. In this respect also, Surely never man spoke like this man.

Under the parable of the sower, our Lord intimates,

1. That of all the multitudes then attending his ministry, few would bring forth fruit to perfection. And

2. That this would be a general case in preaching the Gospel among men.

Some seeds fell by the way side - The hard beaten path, where no plough had broken up the ground.

Stony places - Where there was a thin surface of earth, and a rock at the bottom.

Among thorns - Where the earth was ploughed up, but the brambles and weeds had not been cleared away.

Good ground - Where the earth was deep, the field well ploughed, and the brambles and weeds all removed. See more on Mat 13:19 (note), etc., and see on Luk 8:15 (note).

Some a hundred-fold - For the elucidation of this text, I beg leave to introduce the following experiment. In 1816 I sowed, for a third crop, a field with oats, at Millbrook, in Lancashire; the grains weighed, on an average, 3/4 of a grain each. One grain produced three stalks with three ears: the largest had 68 grains in it, the second 26, and the third 25.

Whole number of grains 119, which together weighed 82 grs.

The root separately, after washing and drying, weighed 13 grs.

The stalks and remaining leaves (for many had perished in the wet season) 630 grs.

Weight of the whole produce of one grain of oats 726 grs. which was 725 times and one quarter more than the original weight.

The power of grain to multiply itself, even in the same year, is a subject as much of curiosity and astonishment as of importance and general utility. For the farther elucidation of this text, I shall give the following example from a practice in agriculture, or rural economy, which is termed filtering.

On the 2nd of June, 1766, Mr. C. Miller, of Cambridge, sowed some grains of the common, red wheat; and on the 8th of August a single plant was taken up, and separated into 18 parts, and each planted separately: these plants having pushed out several side shoots, about the middle of September some of them were taken up and divided; and the rest between that time and October. This second division produced 67 plants. These plants remained through the winter, and another division of them, made between the middle of March and the 12th of April, produced 500 plants. They were divided no farther, but permitted to remain in the field. These plants were in general stronger than any of the wheat in the field. Some of them produced upwards of 100 ears from a single root and many of the ears measured seven inches in length, and contained between sixty and seventy grains. The whole number of ears produced from the single plant was 21,109, which yielded three pecks and three-quarters of clear corn, weighing 47lbs. 7oz., and, from a calculation made by counting the grains in an ounce, the whole number of grains was about 576,840. Mr. Miller thinks that, had he made a second division in the spring, the number of plants would have amounted to 2000. Who can help admiring the wisdom and providence of God in this single grain of corn! He has, in some sort, impressed on it an idea of his own infinity; and an idea which, like the subject to which it refers, confounds our imagination and reason. How infinitely great is God, even in his minor works.

Who hath ears to hear, etc. - Let every person who feels the necessity of being instructed in the things which concern his soul's welfare pay attention to what is spoken, and he shall become wise unto salvation.

It is given unto you to know the mysteries, etc. - By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed; but also the prophetic declarations concerning the future state of the Christian Church, expressed in the ensuing parables. It is not given to them to know the purport and design of these things - they are gross of heart, earthly and sensual, and do not improve the light they have received: but to you it is given, because I have appointed you not only to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From Mat 13:17, we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege - to them it was not given; not because God designed to exclude them from salvation, but because He who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the Persons by whom, and the choice of the Time in which it is most proper to reveal Divine things, must ever rest with the all-wise God.

Whosoever hath, to him shall be given - This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given.

Whosoever hath not, from him shall be taken away even that he hath - That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word εχειν in sacred and profane writers. In 1Cor 11:22, τους μη εχοντας, those who have not, means simply The Poor: and Aristophanes uses τους εχοντας, those that have, for the Rich or Opulent. See a variety of pertinent examples in Kypke on Luk 8:18. There is one example in Juvenal, Sat. iii. l. 208, 209, that expresses the whole of our Lords meaning, and is a beautiful illustration of this apparently difficult passage.

Nil habuit Codrus: quis enim negat? et tamen illud Perdidit infelix Totum Nil. "'Tis true, poor Codrus Nothing had to boast,

And yet poor Codrus All that Nothing lost."

Dryden

Now what was this Nothing which, the poet said, Codrus had and lost? The five preceding lines tell you.

Lectus erat Codro Procula minor, urceoli sex,

Ornamentum abaci; necnon et parvulus infra

Cantharus, et recubans sub eodem marmore Chiron;

Jamque vetus Graecos servabat cista libellos,

Et divina Opici rodebant carmina mures

He had one small bed, six little pitchers, the ornament of a side-board; a small jug or tankard, the image of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And all this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, howsoever small, is in danger of losing not only all the possible product, but even the principal; for God delights to heap benefits on those who properly improve them. See the note on Luk 8:18.

Therefore speak I to them in parables - On this account, viz. to lead them into a proper knowledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to inquire, and to find out the spirit, which is hidden under the letter; because, seeing the miracles which I have wrought, they see not, i.e. the end for which I have wrought them; and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, ουδε συνιουσι, they do not lay their hearts to it. Is not this obviously our Lord's meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed to act otherwise, he might have saved his time and labor, and not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance.

In them is fulfilled - Αναπληρουται, Is Again fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered.

By hearing ye shall hear - Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered.

Heart is waxed gross - Επαχυνθη, is become fat - inattentive stupid, insensible. They hear heavily with their ears - are half asleep while the salvation of God is preached unto them.

Their eyes they have closed - Totally and obstinately resisted the truth of God, and shut their eyes against the light.

Lest - they should see, etc. - Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who is sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God whose name is Mercy and whose nature is love.

But blessed are your eyes - Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon.

Many prophets and righteous men - These lived by and died in the faith of the promised Messiah: the fullness of the time was not then come for his manifestation in the flesh. See also on Mat 13:11 (note).

When any one heareth the word of the kingdom - Viz. the preaching of the Gospel of Christ.

And understandeth it not - Μη συνιεντος, perhaps more properly, regardeth it not, does not lay his heart to it.

The wicked one - Ο πονηρος, from πονος, labor, toil, he who distresses and torments the soul. Mark, Mar 4:15, calls him ὁ σατανας, the adversary or opposer, because he resists men in all their purposes of amendment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, Luk 8:12, he is called ὁ διαβολος, the devil, from διαβαλλειν, to shoot, or dart through. In allusion to this meaning of the name, St. Paul, Eph 6:16, speaks of the fiery Darts of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul.

Catcheth away - Makes the utmost haste to pick up the good seed, lest it should take root in the heart.

A careless inattentive hearer is compared to the way side - his heart is an open road, where evil affections, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. "A heart where Satan has" (as one terms it) "ingress, egress, regress, and progress: in a word, the devil's thoroughfare."

But he that received the seed into stony places - is he - That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy - is glad to hear what God has done to make man happy.

Yet hath he not root in himself - His soul is not deeply convinced of its guilt and depravity; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, etc., ariseth, which he did not expect, he is soon stumbled - seeks some pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul: thus he has no motive in his heart strong enough to counteract the outward scandal of the cross; so he endureth only for the time in which there is no difficulty to encounter, no cross to bear.

He also that received seed among the thorns - In land ploughed, but not properly cleared and seeded. Is he - represents that person who heareth the word, but the cares, rather the anxiety, η μεριμνα, the whole system of anxious carking cares. Lexicographers derive the word μεριμνα from μεριζειν τον νουν, dividing, or distracting the mind. Thus a poet,

Tot me impediunt curae quae meum animum diverse trahunt. "So many cares hinder me which draw my mind different ways." Terence.

The deceitfulness of riches - Which promise peace and pleasure, but can never give them.

Choke the word - Or, together choke the word, συμπνιγει, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good - a heavenly inheritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it asle kalme-ra khube kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, etc., choked it in the root, before even the blade could show itself.

Good ground - That which had depth of mould, was well ploughed, and well weeded.

Is he that heareth - Who diligently attends the ministry of the word.

And understandeth it - Lays the subject to heart, deeply weighing its nature, design, and importance.

Which also beareth fruit - His fruitfulness being an almost necessary consequence of his thus laying the Divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He who does not hear the word of wisdom cannot understand what makes for his peace; and he who does not understand what the Gospel requires him to be and to perform, cannot bring forth fruit; and he who is not fruitful, very fruitful, cannot be a disciple of Christ - see Joh 15:8; and he who is not Christ's disciple cannot enter into the kingdom of God.

From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful; all hear, understand, and bring forth fruit, but not in the same degrees-occasioned, partly, by their situation and circumstances not allowing them such extensive opportunities of receiving and doing good; and, partly, by lack of mental capacity - for every mind is not equally improvable.

Let it be farther observed that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower - the same sower sows the same seed in all, and with the same gracious design - but it is unfruitful in many because they are careless, inattentive, and worldly-minded.

But is not the ground naturally bad in every heart? Undoubtedly. And can any but God make it good? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not cry to God to change it, who gave him his Holy Spirit for this very purpose, and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear let him hear: and may the Lord save the reader from an impenitent and unfruitful heart!

The kingdom of heaven - God's method of managing the affairs of the world, and the concerns of his Church.

Is likened unto a man which sowed good seed in his field - In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ are his field or farm; among whom God sows nothing but the pure unadulterated word of his truth.

But while men slept - When the professors were lukewarm, and the pastors indolent, his enemy came and sowed tares, ζιζανια degenerate, or bastard wheat. The righteous and the wicked are often mingled in the visible Church. Every Christian society, how pure soever its principles may be, has its bastard wheat - those who bear a resemblance to the good, but whose hearts are not right with God. He who sows this bastard wheat among God's people is here styled God's enemy; and he may be considered also as a sower of them who permits them to be sown and to spring up through his negligence. Wo to the indolent pastors, who permit the souls under their care to be corrupted by error and sin! This word does not, I believe, occur in any of the Greek classics, nor in Dioscorides; but it may be seen in the Geoponica, or Greek writers De Re Rustica: see the edition by Niclas, vol. i. lib. ii. c. 43, where το ζιζανιον is said to be the same which the Greeks call αιρα; and Florentinus, the author, says, Το ζιζανιον, το λεγομενον Αιρα, φθειρει νον σιτον, αρτοις δε μιγνυμενη, σκοτοι τους εσθιοντας. "Zizanion, which is called αιρα, darnel, injures the wheat; and, mixed in the bread, causes dimness of the eyes to those who eat of it." And the author might have added vertigo also. But this does not seem to be the grain to which our Lord alludes.

The word ζιζανια, zizania, which is here translated tares, and which should rather be translated bastard or degenerate wheat, is a Chaldee word; and its meaning must be sought in the rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word זונים zunim, or זונין zunin, is used for bastard or degenerated wheat; that which was wholly a right seed in the beginning, but afterwards became degenerate - the ear not being so large, nor the grains in such quantity, as formerly, nor the corn so good in quality. In Psa 144:13, the words מזן אל זן mizzan al zen, are translated all manner of store; but they properly signify, from species to species: might not the Chaldee word זונין zunin, and the Greek word ζιζανια, zizania, come from the psalmist's זנזן zanzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat among good seed wheat? The Persic translator renders it telkh daneh, bitter grain; but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole passage. Christ seems to refer, first, to the origin of evil. God sowed good seed in his field; made man in his own image and likeness: but the enemy, the devil, (Mat 13:39), corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people: God had sowed them, at first, wholly a right seed, but now they were become utterly degenerate, and about to be plucked up and destroyed by the Roman armies, which were the angels or messengers of God's justice, whom he had commissioned to sweep these rebellious people from the face of the land. Thirdly, he seems to refer also to the state in which the world shall be found, when he comes to judge it. The righteous and the wicked shall be permitted to grow together, till God comes to make a full and final separation.

When the blade was sprung up - then appeared the tares also - Satan has a shoot of iniquity for every shoot of grace; and, when God revives his work, Satan revives his also. No marvel, therefore, if we find scandals arising suddenly to discredit a work of grace, where God has begun to pour out his Spirit.

So the servants - said unto him, Sir, didst not thou sow - A faithful and vigilant minister of Christ fails not to discover the evil, to lament it, and to address himself to God by prayer, in order to find out the cause of it, and to receive from him proper information how to behave on the occasion.

An enemy hath done this - It is the interest of Satan to introduce hypocrites and wicked persons into religious societies, in order to discredit the work of God, and to favor his own designs.

Wilt thou then that we go and gather them up? - A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline.

But he said, Nay - God judges quite otherwise than men of this mixture of good and evil in the world; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. "A zeal for the extirpation of heretics and wicked men," said a pious Papist, "not regulated by these words of our blessed Savior, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to his, who care not if they root up the wheat, provided they can but gather up the tares." The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is.

Let both grow together - Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith - God tolerates him; so should men. False doctrines are against God - he alone is the judge and punisher of them - man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved themselves to be not less a diabolical seed than the person they thus, without God's leave, hurried into eternity. Mary, Queen of England, of execrable memory, and the inquisitorial tormentors she employed, were all of this diabolical sowing. See more on this parable at Mat 13:37, etc.

The kingdom of heaven is like to a grain of mustard seed - This parable is a representation of the progress of the Gospel in the world; and of the growth of grace in the soul. That grace which leads the soul to the fullness of glory may begin, and often does, in a single good desire - a wish to escape hell, or a desire to enjoy God in heaven.

Which indeed is the least of all seeds - That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the botanists, are apt δενδριζειν, arborescere, to grow into a ligneous or woody substance.

Becometh a tree - That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close woody texture, especially in warm climates, where we are informed it grows to an almost incredible size. The Jerusalem Talmud, tract Peah. fol. 20, says, "There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree." See Lightfoot and Schoettgen. This may appear to be extravagant; and it is probable that, in the case of the three cabes of seed, there is considerable exaggeration; but, if it had not been usual for this plant to grow to a very large size, such relations as these would not have appeared even in the Talmud; and the parable of our Lord sufficiently attests the fact. Some soils being more luxuriant than others, and the climate much warmer, raise the same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon which carried a blade full four fingers-breadth: and that the millet and sesamum grew to an incredible size. I have myself seen a field of common cabbages, in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 48 deg. 13 min. north, was fifteen feet high, the stem of which is yet remaining, (September, 1798). These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard-tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates.

The kingdom of heaven is like unto leaven - On the nature and effects of leaven, see the note on Exo 12:8. As the property of leaven is to change, or assimulate to its own nature, the meal or dough with which it is mixed, so the property of the grace of Christ is to change the whole soul into its own likeness; and God intends that this principle should continue in the soul till all is leavened - till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophetic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness.

All these things spoke Jesus - in parables - Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but through the medium of earthly things. If God should speak to us in that language which is peculiar to heaven, clothing those ideas which angelic minds form, how little should we comprehend of the things thus described! How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable.

By the prophet - As the quotation is taken from Psa 78:2, which is attributed to Asaph, he must be the prophet who is meant in the text; and, indeed, he is expressly called a prophet, 1Chr 25:2. Several MSS. have Ησαιου, Isaiah; but this is a manifest error. Jerome supposes that Asaph was first in the text, and that some ignorant transcriber, not knowing who this Asaph was, inserted the word Isaiah; and thus, by attempting to remove an imaginary error, made a real one.

Jesus - went into the house: and his disciples came - Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit.

Declare (φρασον, explain) unto us the parable of the tares of the field. - To what has already been spoken on this parable, the following general exposition may be deemed a necessary appendage: -

I. What is the cause of Evil in the world?

1. We must allow that God, who is infinite in holiness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity: and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy.

2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here - An enemy hath done it, and this enemy is the devil, Mat 13:39.

1. This enemy is represented as a deceitful enemy: a friend in appearance, soliciting to sin, by pleasure, honor, riches, etc.

2. A vigilant enemy. While men sleep he watches, Mat 13:25.

3. A hidden or secret enemy. After having sown his seed, he disappears, Mat 13:25. Did he appear as himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, etc.

II. Why was evil permitted to enter into the world?

1. There are doubtless sufficient reasons in the Divine Mind for its permission; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men.

2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, etc. All of which endear the Deity to men, and perfect the felicity of those who are saved.

III. But why does he suffer this mixture of the good and bad seed now?

1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail, the earth be nearly desolated, noxious things greatly multiplied, and the small remnant of the godly, not being able to stand against the onsets of wild beasts, etc., must soon be extirpated; and then adieu to the economy of grace!

2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends.

3. Nor could the grace of God be so manifest in supporting and saving the righteous; and consequently could not have that honor which now it justly claims.

4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat; so sinners may be engrafted in Christ, and become sons of God through faith in his name; for the longsuffering of God leads multitudes to repentance.

IV. Observe the end of the present state of things:

1. The wicked shall be punished, and the righteous rewarded. The wicked are termed bastard-wheat - the children of the wicked one, Mat 13:38, the very seed of the serpent. Observe the place in which the wicked shall be punished, - a Furnace. The instrument of this punishment, Fire. This is an allusion to the punishment inflicted only on those supposed to be the very worst of criminals. See Dan 3:6. They were cast into a burning fiery furnace. The effect of it, Despair; weeping, wailing, and gnashing of teeth, Mat 13:42.

2. Observe the character and state of the righteous:

1. They are the children of the kingdom, a seed of God's sowing, Mat 13:38.

2. As to their persons, they shall be like the sun.

3. The place of their felicity shall be the kingdom of heaven: and,

4. The object of it, God In the relation of Father, Mat 13:43. This is a reference to Dan 12:2, Dan 12:3.

Some learned men are of opinion that the whole of this parable refers to the Jewish state and people; and that the words συντελεια του αιωνος, which are commonly translated the end of the world, should be rendered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places there can be no doubt; and this may be their primary meaning here; but there are other matters in the parable which agree far better with the consummation of all things than with the end of the Jewish dispensation and polity. See on Mar 4:29 (note).

The kingdom of heaven is like unto treasure hid in a field - Θησαυρω κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pot or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr. Wakefield's observation is very just: "There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very readily, and as honestly, too, as by overreaching the owner by an unjust purchase."

He hideth - i.e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper - a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators' opinion; and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself.

Our Lord's meaning seems to be this: - The kingdom of heaven - the salvation provided by the Gospel - is like a treasure - something of inestimable worth - hidden in a field; it is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found - when a sinner is convinced that the promise of life eternal is to him, he kept secret - pondered the matter deeply in his heart; he examines the preciousness of the treasure, and counts the cost of purchase; for joy thereof - finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had - renounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness; and purchased that field - not merely bought the book for the sake of the salvation it described, but, by the blood of the covenant, buys gold tried in the fire, white raiment, etc.; in a word, pardon and purity, which he receives from God for the sake of Jesus. We should consider the salvation of God,

1. As our only treasure, and value it above all the riches in the world.

2. Search for it in the Scriptures, till we fully understand its worth and excellence.

3. Deeply ponder it in the secret of our souls.

4. Part with all we have in order to get it.

5. Place our whole joy and felicity in it; and

6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant; the sufferings and death of our only Lord and Savior Jesus Christ.

A merchant man, seeking goodly pearls - A story very like this is found in the Talmudical tract Shabbath: "Joseph, who sanctified the Sabbath, had a very rich neighbor; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pearl away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they proclaimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds weight of golden denarii!" From some tradition of this kind, our Lord might have borrowed the simile in this parable.

The meaning of this parable is the same with the other; and both were spoken to impress more forcibly this great truth on the souls of the people: - eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those merchants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in preference to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy!

Is like unto a net - A drag-net. This is the proper meaning of Σαγηνη, which the Latins translate verriculum, a sweep net; Quod in aquam jacitur ad pisces comprehendendos; imprimis, cujus usus est extrahendis iis a fundo. Martinius. "Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom." As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either destroyed or thrown back into the water.

By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellowship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cordially close in with the offers of salvation made to them in the preaching of the Gospel.

By drawing to shore, may be represented the consummation of all things, see Mat 13:49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, Mat 13:48, is meant that separation which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven.

Instead of τα καλα the good, the Cod. Bezae, and five copies of the old Antehieronymian, or Itala version, read τα καλλιστα, the best, the very best. Every reader would naturally hope that this is not the true reading, or that it is not to be understood literally, as it seems to intimate that only the very best shall be at last saved.

It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See Mat 24:30, etc.

Into the furnace of fire - See the note on Mat 8:12.

Have ye understood all these things? - Divine truths must not be lightly passed over. - Our Lord's question here shows them to be matters of the utmost weight and importance; and that they should be considered again and again, till they be thoroughly understood.

Every scribe - Minister of Christ: who is instructed - taught of God; in the kingdom of heaven - in the mysteries of the Gospel of Christ: out of his treasury - his granary or store-house; things new and old - a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being furnished with a great variety of human learning, (though of this he should acquire as much as he can); but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession: he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy; nor, like a merchant, traffic with them, to enrich himself; but, like a bountiful father or householder, distribute them with a liberal through judicious hand, for the comfort and support of the whole heavenly family.

A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hearers. He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a scribe who is instructed in the kingdom of heaven. Some have thought that old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants - a proper knowledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so forcibly or successfully applied to the conscience of a sinner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ - by it is the knowledge of sin, and, without it, there can be no conviction - where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch.

And when he was come into his own country - Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter's house at Capernaum.

They were astonished - It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.

Is not this the carpenter's son? - Seven copies of the old Itala have, Is not this the son of Joseph the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, Luk 2:51. He went down with them (his parents) to Nazareth, and was Subject unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to employ him.

Is not his mother - Mary, and his brethren, James, etc. - This insulting question seems to intimate that our Lord's family was a very obscure one; and that they were of small repute among their neighbors, except for their piety.

It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the children of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any person of plain common sense suppose, from this account, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, according to the flesh? It seems odd that this should be doubted; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See Mat 1:25.

And they were offended in him - They took offense at him, εσκανδαλιζοντο εν αυτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were astonished at his wisdom, and at his miracles, Mat 13:54. So their pride and their envy were the causes of their destruction.

A prophet is not without honor - This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent meanness of our Lord was one pretense why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by prophet, in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doctrine better received, in any other part of the land than in my own country, among my own relatives; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven.

And he did not many mighty works there because of their unbelief - Δυναμεις, miracles. So the word is used, Mat 7:22; Mat 11:20; Act 19:11; 1Cor 12:28; Gal 3:5; Heb 2:4. The Septuagint translates נפלאות אל niphleoth el, the miraculous works of God, by δυναμιν κυριε.

Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Faith seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is difficult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh. - Quesnel.

Mark 4:1; Luke 8:4.

He went into the vessel - Which constantly waited upon him, while he was on the sea coast.

In parables - The word is here taken in its proper sense, for apt similes or comparisons. This way of speaking, extremely common in the eastern countries, drew and fixed the attention of many, and occasioned the truths delivered to sink the deeper into humble and serious hearers. At the same time, by an awful mixture of justice and mercy, it hid them from the proud and careless. In this chapter our Lord delivers seven parables; directing the four former (as being of general concern) to all the people; the three latter to his disciples. Behold the sower - How exquisitely proper is this parable to be an introduction to all the rest! In this our Lord answers a very obvious and a very important question. The same sower, Christ, and the same preachers sent by him, always sow the same seed: why has it not always the same effect? He that hath ears to hear, let him hear!

And while he sowed, some seeds fell by the highway side, and the birds came and devoured them - It is observable, that our Lord points out the grand hinderances of our bearing fruit, in the same order as they occur. The first danger is, that the birds will devour the seed. If it escape this, there is then another danger, namely, lest it be scorched, and wither away. It is long after this that the thorns spring up and choke the good seed. A vast majority of those who hear the word of God, receive the seed as by the highway side. Of those who do not lose it by the birds, yet many receive it as on stony places. Many of them who receive it in a better soil, yet suffer the thorns to grow up, and choke it: so that few even of these endure to the end, and bear fruit unto perfection: yet in all these cases, it is not the will of God that hinders, but their own voluntary perverseness.

Good ground - Soft, not like that by the highway side; deep, not like the stony ground; purged, not full of thorns.

To you, who have, it is given to know the mysteries of the kingdom of heaven - The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given - Therefore speak I in parables, that ye may understand, while they do not understand.

Whosoever hath - That is, improves what he hath, uses the grace given according to the design of the giver; to him shall be given - More and more, in proportion to that improvement. But whosoever hath not - Improves it not, from him shall be taken even what he hath - Here is the grand rule of God's dealing with the children of men: a rule fixed as the pillars of heaven. This is the key to all his providential dispensations; as will appear to men and angels in that day. Mt 25:29; Mark 4:25; Luke 8:18; 19:26.

Therefore I speak to them in parables, because seeing, they see not - In pursuance of this general rule, I do not give more knowledge to this people, be. cause they use not that which they have already: having all the means of seeing, hearing, and understanding, they use none of them: they do not effectually see, or hear, or understand any thing.

Hearing ye will hear, but in nowise understand - That is, Ye will surely hear. All possible means will be given you: yet they will profit you nothing; because your heart is sensual, stupid, and insensible; your spiritual senses are shut up; yea, you have closed your eyes against the light; as being unwilling to understand the things of God, and afraid, not desirous that he should heal you. Isaiah 6:9; John 12:40; Acts 28:26.

But blessed are your eyes - For you both see and understand. You know how to prize the light which is given you. Luke 10:23.

When any one heareth the word, and considereth it not - The first and most general cause of unfruitfulness. The wicked one cometh - Either inwardly; filling the mind with thoughts of other things; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard.

The seed sown on stony places, therefore sprang up soon, because it did not sink deep, Mt 13:5. He receiveth it with joy - Perhaps with transport, with ecstacy: struck with the beauty of truth, and drawn by the preventing grace of God.

Yet hath he not root in himself - No deep work of grace: no change in the ground of his heart. Nay, he has no deep conviction; and without this, good desires soon wither away. He is offended - He finds a thousand plausible pretences for leaving so narrow and rugged a way.

He that received the seed among the thorns, is he that heareth the word and considereth it - In spite of Satan and his agents: yea, hath root in himself is deeply convinced, and in a great measure inwardly changed; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, Mt 13:7. (perhaps unperceived at first) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich; the desire of other things to all. The deceitfulness of riches - Deceitful indeed! for they smile, and betray: kiss, and smite into hell. They put out the eyes, harden the heart, steal away all the life of God; fill the soul with pride, anger, love of the world; make men enemies to the whole cross of Christ! And all the while are eagerly desired, and vehemently pursued, even by those who believe there is a God!

Some a hundred fold, some sixty, some thirty - That is, in various proportions; some abundantly more than others.

He proposed another parable - in which he farther explains the case of unfruitful hearers. The kingdom of heaven (as has been observed before) sometimes signifies eternal glory: sometimes the way to it, inward religion; sometimes, as here, the Gospel dispensation: the phrase is likewise used for a person or thing relating to any one of those: so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed - The expression, is like, both here and in several other places, only means, that the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field - God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church.

But while men slept - They ought to have watched: the Lord of the field sleepeth not. His enemy came and sowed darnel - This is very like wheat, and commonly grows among wheat rather than among other grain: but tares or vetches are of the pulse kind, and bear no resemblance to wheat.

When the blade was sprung up, then appeared the darnel - It was not discerned before: it seldom appears, as soon as the good seed is sown: all at first appears to be peace, and love, and joy.

Didst not thou sow good seed in thy field? Whence then hath it darnel? - Not from the parent of good. Even the heathen could say, "No evil can from thee proceed: 'Tis only suffer'd, not decreed: As darkness is not from the sun, Nor mount the shades, till he is gone."

He said, An enemy hath done this - A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intelligent creatures, and consequently free either to choose good or evil: but he implanted no evil in the human soul: An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles: these ought to be rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would often root up the wheat with them.

He proposed to them another parable - The former parables relate chiefly to unfruitful hearers; these that follow, to those who bear good fruit. The kingdom of heaven - Both the Gospel dispensation, and the inward kingdom. Mark 4:30; Luke 13:18.

The least - That is, one of the least: a way of speaking extremely common among the Jews. It becometh a tree - In those countries it grows exceeding large and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul.

Three measures - This was the quantity which they usually baked at once: till the whole was leavened - Thus will the Gospel leaven the world and grace the Christian. Luke 13:20.

Without a parable spake he not unto them - That is, not at that time; at other times he did.

Psalm 78:2.

The good seed are the children of the kingdom - That is, the children of God, the righteous.

They shall gather all things that offend - Whatever had hindered or grieved the children of God; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is, All scandals.

The three following parables are proposed, not to the multitude, but peculiarly to the apostles: the two former of them relate to those who receive the Gospel; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field - The kingdom of God within us is a treasure indeed, but a treasure hid from the world, and from the most wise and prudent in it. He that finds this treasure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it.

The kingdom of heaven - That is, one who earnestly seeks for it: in verse Mt 13:47 it means, the Gospel preached, which is like a net gathering of every kind: just so the Gospel, wherever it is preached, gathers at first both good and bad, who are for a season full of approbation and warm with good desires. But Christian discipline, and strong, close exhortation, begin that separation in this world, which shall be accomplished by the angels of God in the world to come.

Every scribe instructed unto the kingdom of heaven - That is, every duly prepared preacher of the Gospel has a treasure of Divine knowledge, out of which he is able to bring forth all sorts of instructions. The word treasure signifies any collection of things whatsoever, and the places where such collections are kept.

He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.

Whence hath HE - Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mark 6:1; Luke 4:16,22.

The carpenter's son - The Greek, word means, one that works either in wood, iron, or stone. His brethren - Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus. James - Styled by St. Paul also, the Lord's brother, Gal 1:19. Simon - Surnamed the Canaanite.

They were offended at him - They looked on him as a mean, ignoble man, not worthy to be regarded. John 4:44; Luke 7:23.

He wrought not many mighty works, because of their unbelief - And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails.

2 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. saith, 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. saith 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[illegible: 1 letter]. But in the Gospels it generally hath 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 chuse 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 doth 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, [illegible: 1 letter]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.

Marginal references: Luk. 5.3.

9 Who hath 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 (saith 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 hath Ears to hear, let him hear; which is an Epiphonema, or Conclusion of a Speech we met with before, and spake something to.

Marginal references: Ch[illegible: 1 letter]p. 11.1[illegible: 1 letter]

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

Luke saith, Ch. 8, 9. His Disciples asked him, saying, What might this Parable be? Mark saith, 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[illegible: 2 letters] staying with the twelve, when the Generality of the multitudes were departed, argued that they came with a desire to lea[illegible: 2 letters], and to be in[illegible: 2 letters]ructed, not out of a meer Curiosity to see Christ▪ or in a meer Formality. They shew both their Charity, in desiring others might be intelligibly instructed: And their Piety in desiring, that they might be more fully themselves instructed.

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not: from him shall be taken, even that he hath.

Mark saith, 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 saith 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 saith: Take heed therefore, how you hear; for whosoever hath to him shall be given, and whosoever hath 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, hath 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 meer Notional knowledge, and there is a more affective, Experimental knowledge. To you my Father hath 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 hath no such special and particular kindness, for the Generality of this People, and therefore he hath not given to them the same Aids and Assistances. For whosoever hath, to him it shall be given, and he shall have in more abundance: By him that hath, some understand, he that hath, and maketh use of what he hath, 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 hath, which most naturally signifies to have a thing in our Possession. He that hath therefore in all reason signifies, He that hath that which v. 11. is said to be given. He that hath the saving knowledge of the Mysteries of the Kingdom of God. To him that doth not so much come to hear me out of Curiosity, and comprehendeth by his understanding, something of my Will, but hath an Heart that imbraceth and receiveth me, so as he believeth in me. To him that hath 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 hath not, that hath not the Seed of God, a true Root of Grace, in whom the Seed of my word hath 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 hath, 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 [non-Latin text not transcribed], that w[illegible: 1 letter]ich either to himself, or to others he seemeth to have. He that hath not a truth of Grace, may think he hath: His hope, and Opinon of himself shall fail. Others may from his Gifts, and Parts, think he hath. 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.

Marginal references: Mar. 4.25. Luk. 19.26.

13 Therefore speak I to them in parables, because they seeing, see not, and hearing hear not, neither do they understand.

Neither Mark nor Luke hath 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.

15 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 [illegible: 1 letter] 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[illegible: 1 letter]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[illegible: 1 letter]e Fatness of this Peoples Hearts, the Heaviness of their Ears, and the Blindness of the[illegible: 1 letter]r Eyes. Therefore they could not believe, because Isaias saith again, He hath 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 hath given them the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. Matthew saith, 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[illegible: 1 letter]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[illegible: 1 letter]ed. God at last did leave them to the Reprobacy of their own mind: He willed indeed the Prophet to go and Preach, b[illegible: 1 letter]t saith he, This shall be all the Fruit of thy Ministry, it shall b[illegible: 1 letter]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 (saith 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[illegible: 1 letter]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 doth 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[illegible: 1 letter]ers such a Minister to come amongst them, as speaketh nothing but Parables; things which they understand not, or smooth thi[illegible: 1 letter]gs, fit to smooth them up in their sinful Courses, and harden them in their Prejudices against Christ, and Holiness. A mo[illegible: 1 letter]t tremendous Judgment of God; when God A[illegible: 1 letter]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 [illegible: 1 word] to this Contempt, and despising of his Grace, so dealeth with them by his Providence, either, suffering their [illegible: 2 letters]rst seeming Affections, and edge to abate, (as the Iews are said, for a while to have rejoyced in the light Io[illegible: 1 letter]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[illegible: 1 letter]m to hear and see. 2. T[illegible: 1 letter]en he m[illegible: 1 letter]kes t[illegible: 1 letter]em to understand, and believe▪ 3. [illegible: 1 span] C[illegible: 2 letters]verts them, reneweth, and changeth their Hearts. 4. Then he [illegible: 1 word] them, p[illegible: 1 letter]r[illegible: 1 letter]oneth their Sins, an[illegible: 1 letter] accepts the[illegible: 1 letter]r Persons, not because t[illegible: 1 letter]ey are converted, but at the same time, when he wor[illegible: 1 letter]s Fa[illegible: 1 letter]th in them, and giveth them [illegible: 1 letter]n He[illegible: 2 letters]t to rep[illegible: 2 letters]t.

17 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[illegible: 1 letter]e [illegible: 1 letter]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[illegible: 1 letter]ah, who being so great a good, so in[illegible: 1 letter]inite a Ble[illegible: 2 letters]ing to Man-kind, they could not but have a de[illegible: 2 letters]re (if God had so pleased) to have seen him. But we are told that A[illegible: 1 letter]ra[illegible: 1 letter]am saw Christ's Day and rejoyced. And Simeon and [illegible: 1 word] Expectation of him, mentioned Luk[illegible: 1 letter] 2. lets us know that ot[illegible: 1 letter]er P[illegible: 1 letter]ous Souls had such desires. O[illegible: 1 letter]r Saviour ble[illegible: 2 letters]eth his Disc[illegible: 1 letter]ples, that they had seen with the Eyes of their Bodies, what ot[illegible: 1 letter]ers had only seen a[illegible: 1 letter]ar o[illegible: 1 letter] by the Eyes o[illegible: 1 letter] their Minds, Heb. 11.13.

Marginal references: 1 Pet. 1.10.

18 Hear ye the parable of the sower.

M[illegible: 1 letter]rk addeth a little Check [illegible: 1 letter]e gave them, Mar. 4.13. know ye not this Parable? how [illegible: 1 word] will [illegible: 1 letter]ou kn[illegible: 1 letter]w all Parables. Luke saith, 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[illegible: 1 letter]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 [illegible: 1 letter]ingdom of God: and seeing, that you see, God hath 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 shew you the different effects, which the Word of God Preached, hath upon Mens Hearts▪ and the Reasons of that difference.

Marginal references: Luk. [illegible: 1 letter].11.

19 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 hath this thus, Ch. 4. v. 14, 15. The Sower soweth the Word. And these are they by the [illegible: 1 word] side, where t[illegible: 1 letter]e Word is Sown, but when they have heard, Satan cometh immed[illegible: 1 letter]ately, and taketh away the Word, which was sown in their Hearts. Luke hath 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[illegible: 1 letter]nt by which God raised up Christs Kingdo[illegible: 1 letter] on Earth, both in the Church, and in particular Souls, and by which he prep[illegible: 1 letter]reth Men for the Kingdom of Glory. This is a mighty Commendation of the Word. The S[illegible: 1 letter]yl is the Hea[illegible: 1 letter]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[illegible: 1 letter]re, and is trodden down by the Feet of Passengers, and the Fowls of the Air come and pick it up: So saith 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[illegible: 1 letter]es, the Devils who are [illegible: 2 letters]raid of the Power of the Word digested, (like the Fowls of the Ai[illegible: 1 letter] ) by Sugge[illegible: 1 letter]ting other thoughts, or by presenting other Objects to them, Catch away the Word, that was [illegible: 1 letter]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[illegible: 1 letter]eir Hearts, if the Devil could thus catch it away? Ans. By the Heart here is meant the So[illegible: 1 letter]l, which hath several Powers and Faculties. Every thing we hear, goeth into our Heart, in some Sense. As the Heart may signify T[illegible: 1 letter]e [illegible: 1 letter]maginati[illegible: 2 letters] Power of our Soul, or that Power, by which we take the Notion of a thing. The Word doth 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.

21 Yet hath 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[illegible: 1 letter]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 [non-Latin text not transcribed] 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) doth often on the sudden affect some Persons in whom it doth not take any deep [illegible: 1 letter]oot. A sudden Pa[illegible: 1 letter]sion surprizeth them, which is but like the over[illegible: 1 letter]lowing of a Brook, which is quickly down. Yet [illegible: 1 letter]ath he no Root in himse[illegible: 1 letter]f, &c. Our Saviour here a[illegible: 1 letter]signeth two Causes of such hearers falling away, the one Internal, the other External, the former is the great cause of the latter. By [illegible: 1 word] in himself, some under[illegible: 1 letter]tand Constancy, or a s[illegible: 1 letter]rious Reso[illegible: 1 letter]ution, and purpose of Heart, but this is doubless, but the Product of this Root, which is the same thing, which the Apo[illegible: 2 letters]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[illegible: 1 letter]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[illegible: 1 letter]mer Profe[illegible: 1 letter]sion of the Gospel.

22 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 saith, 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[illegible: 1 letter]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?

Marginal references: Chap. 19.23. Mar. 1[illegible: 1 letter] [illegible: 2 letters] Luke 1[illegible: 1 letter].[illegible: 1 letter]4 1 Tim▪ 6.9.

23 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 saith, Ch. 4.20. much the same. Luke saith, 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 (saith Luke) who in an honest and good Heart, having heard the Word keep it. The good ground in this Parable, is the go[illegible: 1 letter]d and honest heart, that is, an Heart renewed, and sanctified [illegible: 1 letter]y the Spirit of God. He heareth the Word. He (saith the Apostle) who is born of God heareth us; Faith cometh by hearing And understandeth it. Mark saith, Receiveth it, that is, not in the meer 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[illegible: 1 letter]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[illegible: 1 letter]tood Cer[illegible: 1 letter]ainty, Constancy, and Perseverance, and that notwithstanding all Tryals and opposit[illegible: 1 letter]ons he meets with from the World, the Flesh and the Devil. Some an hundred Fold, some Sixty, some T[illegible: 1 letter]irty, not all alike. A Soul may be an hone[illegible: 1 letter]t, and good Soul, and that (as we see here) in Christs opinion and Iudgment, tho it doth not bring forth Fruit in the same Proportion with others.

33 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.

Marginal references: Luke 13.20.; A Measure [illegible: 1 letter]a[illegible: 1 letter]ting a pin[illegible: 1 letter] of a Peck and a half.

35 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[illegible: 2 letters]tive after the true sense and meaning of it. And thus saith the Evangeli[illegible: 1 letter]t, that which was spoken by the Pro[illegible: 1 letter]het, Psa[illegible: 1 letter]. 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[illegible: 1 letter]t, but instead of I will utter dark sayings of old, the Evangelist hath, 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.

36 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.

39 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 shew them, that though he laid a good Foundation of a Church in the World, calling some home to himself, and making t[illegible: 1 letter]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[illegible: 1 letter]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[illegible: 1 letter]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[illegible: 1 letter]tions, presenting objects, &c. makes himself the Father of all wicked Men. Our Saviour here saith nothing to that part of the Parable, where the Tares are said to be sown (W[illegible: 1 letter]ile Men slept) That was plain and intelligible [illegible: 1 letter] nough. The Devil hath 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[illegible: 2 letters], there could not be so much open Wickedness in the World, as there is. Neither doth 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[illegible: 1 letter]eat with them. Our Saviour by this teacheth us▪ that every passage in a parable, is not to be [illegible: 1 letter]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[illegible: 1 letter]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 [illegible: 1 letter]hose that would from this pa[illegible: 1 letter]sage in the Parable conclude. That all Erroneous, and loose Persons, o[illegible: 1 letter]ght to be Tolerated in the Church, till the Day of Judg[illegible: 1 letter]ent, forget the Common Rule in Divinity, that Parabolical Divinit[illegible: 1 letter] 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[illegible: 1 letter]age in a Parable, Expounded by our Saviour himself, when he hath omitted the Exp[illegible: 1 letter]ication of that passage, Nor can any thing be concluded▪ b[illegible: 1 letter]t that such must not be Rooted out, as have such a Resemblance of W[illegible: 1 letter]eat from the outwar[illegible: 1 letter] appearance, that they cannot be Rooted out, without a[illegible: 1 letter] Hazard of a mistake, and a Rooting up of the Wheat with them, but our Saviour reserves the point of t[illegible: 1 letter]e Ministerial Duty in purging the Curch, to another more proper ti[illegible: 1 letter]e, he here saith nothing of that, but of his own De[illegible: 1 letter]ign to purge it at the Harvest. Which he interprets, the End of the World, that is, the Da[illegible: 1 letter] of Iudgment. By the Reapers, he tells us that he meaneth the Angels.

Marginal references: Joel 3.13. Rev. 14.15.

43 Then shall the righteous shine forth as the sun, in the kingdom of their Father Who hath ears to hear, let [illegible: 1 letter]im hear.

As in the Common practice of M[illegible: 1 letter]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 (saith he) I will do. I will send my Ange[illegible: 1 letter]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 saith 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[illegible: 1 letter], 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 saith, 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 hath 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 [non-Latin text not transcribed] 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.

Marginal references: 1 Cor. 15.42.; Vers. 9.

44 Again the kingdom of heaven is like unto treasure, hid in a field, the which when a man hath found he hideth, and for joy thereof, goeth, and selleth all that he hath, 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[illegible: 1 letter]penseth out under the Administration of the Gospel, is like, that is, should be adjudged, e[illegible: 1 letter]teemed, and used like as Treasure hidden in a Fie[illegible: 1 letter]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 [illegible: 1 letter]or it, and what ever it co[illegible: 1 letter]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 [illegible: 1 letter]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 hath, not only its old Heart, its unlawful De[illegible: 1 letter]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 doth 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.

Marginal references: Phil. 3.7, [illegible: 1 letter]

46 Who when he hath 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[illegible: 1 letter]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[illegible: 1 letter], or is worth, rather than it will miss of Chri[illegible: 1 letter]t and his Grace and Glory.

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

The Scope of this Parab[illegible: 1 letter]e is much the same, with that of the Tares, to teach us that whil[illegible: 1 letter]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[illegible: 1 letter]ieth the whole Dispensation, and Administration of the Gospel, both the Grace Dispensed in it, and the means of that Grace, which is admini[illegible: 2 letters]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[illegible: 1 letter]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[illegible: 1 letter]sion, all of which shall not come to the Kingdom of Glory, nor are indeed true Members of Chri[illegible: 1 letter]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.

Marginal references: Verse 42.

51 Jesus saith 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.

52 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 hath not his Provision to seek, when his Guests come; but hath a full fraught Store-house, and hath 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.

54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, whence hath 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[illegible: 1 letter]tonished, and said, whence hath this Man this Wisdom, and these mighty Works? That is, a Power to do these mighty Works. Mark saith, whence hath this Man these Things? And what Wisdom i[illegible: 1 letter] this, that is given unto him, that even such mighty Works are wrought by his Hands? Astonishment, and Ad [illegible: 1 letter]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.

Marginal references: Luk. 4.16.

56 And his sisters are they not all with us? Whence then, hath this man all these things?

Mark saith the same, Ch. 6.3. Only he saith: Is not this the Carpenter? [non-Latin text not transcribed], 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 [non-Latin text not transcribed] 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[illegible: 1 letter]t by them under[illegible: 1 letter]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[illegible: 1 letter]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.

58 And he did not many mighty works there, because of their unbelief.

Mark saith, 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[illegible: 1 letter], 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 [illegible: 1 letter]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.

The Parable of the Sower; Why Christ Taught in Parables; Of the Sower and the Seed.

1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed 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 I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 18 Hear ye therefore the parable of the sower. 19 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 seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among 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. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

We have here Christ preaching, and may observe,

1. When Christ preached this sermon; it was the same day that he preached the sermon in the foregoing chapter: so unwearied was he in doing good, and working the works of him that sent him. Note, Christ was for preaching both ends of the day, and has by his example recommended that practice to his church; we must in the morning sow our seed, and in the evening not withhold our hand, Eccl. xi. 6. An afternoon sermon well heard, will be so far from driving out the morning sermon, that it will rather clench it, and fasten the nail in a sure place. Though Christ had been in the morning opposed and cavilled at by his enemies, disturbed and interrupted by his friends, yet he went on with his work; and in the latter part of the day, we do not find that he met with such discouragements. Those who with courage and zeal break through difficulties in God's service, will perhaps find them not so apt to recur as they fear. Resist them, and they will flee.

2. To whom he preached; there were great multitudes gathered together to him, and they were the auditors; we do not find that any of the scribes or Pharisees were present. They were willing to hear him when he preached in the synagogue (ch. xii. 9, 14), but they thought it below them to hear a sermon by the sea-side, though Christ himself was the preacher: and truly he had better have their room than their company, for now they were absent, he went on quietly and without contradiction. Note, Sometimes there is most of the power of religion where there is least of the pomp of it: the poor receive the gospel. When Christ went to the sea-side, multitudes were presently gathered together to him. Where the king is, there is the court; where Christ is, there is the church, though it be by the sea-side. Note, Those who would get good by the word, must be willing to follow it in all its removes; when the ark shifts, shift after it. The Pharisees had been labouring, by base calumnies and suggestions, to drive the people off from following Christ, but they still flocked after him as much as ever. Note, Christ will be glorified in spite of all opposition; he will be followed.

3. Where he preached this sermon.

(1.) His meeting-place was the sea-side. He went out of the house (because there was no room for the auditory) into the open air. It was pity but such a Preacher should have had the most spacious, sumptuous, and convenient place to preach in, that could be devised, like one of the Roman theatres; but he was now in his state of humiliation, and in this, as in other things, he denied himself the honours due to him; as he had not a house of his own to live in, so he had not a chapel of his own to preach in. By this he teaches us in the external circumstances of worship not to covet that which is stately, but to make the best of the conveniences which God in his providence allots to us. When Christ was born, he was crowded into the stable, and now to the sea-side, upon the strand, where all persons might come to him with freedom. He that was truth itself sought no corners (no adyta), as the pagan mysteries did. Wisdom crieth without, Prov. i. 20; John xiii. 20.

(2.) His pulpit was a ship; not like Ezra's pulpit, that was made for the purpose (Neh. viii. 4); but converted to this use for want of a better. No place amiss for such a Preacher, whose presence dignified and consecrated any place: let not those who preach Christ be ashamed, though they have mean and inconvenient places to preach in. Some observe, that the people stood upon dry ground and firm ground, while the Preacher was upon the water in more hazard. Ministers are most exposed to trouble. Here was a true rostrum, a ship pulpit.

4. What and how he preached. (1.) He spake many things unto them. Many more it is likely than are here recorded, but all excellent and necessary things, things that belong to our peace, things pertaining to the kingdom of heaven: they were not trifles, but things of everlasting consequence, that Christ spoke of. It concerns us to give a more earnest heed, when Christ has so many things to say to us, that we miss not any of them. (2.) What he spake was in parables. A parable sometimes signifies any wise, weighty saying that is instructive; but here in the gospels it generally signifies a continued similitude or comparison, by which spiritual or heavenly things were described in language borrowed from the things of this life. It was a way of teaching used very much, not only by the Jewish rabbin, but by the Arabians, and the other wise men of the east; and it was found very profitable, and the more so from its being pleasant. Our Saviour used it much, and in it condescended to the capacities of people, and lisped to them in their own language. God had long used similitudes by his servants the prophets (Hos. xii. 10), and to little purpose; now he uses similitudes by his Son; surely they will reverence him who speaks from heaven, and of heavenly things, and yet clothes them with expressions borrowed from things earthly. See John iii. 12. So descending in a cloud. Now,

I. We have here the general reason why Christ taught in parables. The disciples were a little surprised at it, for hitherto, in his preaching, he had not much used them, and therefore they ask, Why speakest thou to them in parables? Because they were truly desirous that the people might hear with understanding. They do not say, Why speakest thou to us? (they knew how to get the parables explained) but to them. Note, We ought to be concerned for the edification of others, as well as for our own, by the word preached; and if ourselves be strong, yet to bear the infirmities of the weak.

To this question Christ answers largely, v. 11-17, where he tells them, that therefore he preached by parables, because thereby the things of God were made more plain and easy to them who were willingly ignorant; and thus the gospel would be a savour of life to some, and of death to others. A parable, like the pillar of cloud and fire, turns a dark side towards Egyptians, which confounds them, but a light side towards Israelites, which comforts them, and so answers a double intention. The same light directs the eyes of some, but dazzles the eyes of others. Now,

1. This reason is laid down (v. 11): Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. That is, (1.) The disciples had knowledge, but the people had not. You know already something of these mysteries, and need not in this familiar way to be instructed; but the people are ignorant, are yet but babes, and must be taught as such by plain similitudes, being yet incapable of receiving instruction in any other way: for though they have eyes, they know not how to use them; so some. Or, (2.) The disciples were well inclined to the knowledge of gospel mysteries, and would search into the parables, and by them would be led into a more intimate acquaintance with those mysteries; but the carnal hearers that rested in bare hearing, and would not be at the pains to look further, nor to ask the meaning of the parables, would be never the wiser, and so would justly suffer for their remissions. A parable is a shell that keeps good fruit for the diligent, but keeps it from the slothful. Note, There are mysteries in the kingdom of heaven, and without controversy, great is the mystery of godliness: Christ's incarnation, satisfaction, intercession, our justification and sanctification by union with Christ, and indeed the whole work of redemption, from first to last, are mysteries, which could never have been discovered but by divine revelation (1 Cor. xv. 51), were at this time discovered but in part to the disciples, and will never be fully discovered till the veil shall be rent; but the mysteriousness of gospel truth should not discourage us from, but quicken us in, our enquiries after it and searches into it. [1.] It is graciously given to the disciples of Christ to be acquainted with these mysteries. Knowledge is the first gift of God, and it is a distinguishing gift (Prov. ii. 6); it was given to the apostles, because they were Christ's constant followers and attendants. Note, The nearer we draw to Christ, and the more we converse with him, the better acquainted we shall be with gospel mysteries. [2.] It is given to all true believers, who have an experimental knowledge of the gospel mysteries, and that is without doubt the best knowledge: a principle of grace in the heart, is that which makes men of quick understanding in the fear of the Lord, and in the faith of Christ, and so in the meaning of parables; and for want of that, Nicodemus, a master in Israel, talked of the new birth as a blind man of colours. [3.] There are those to whom this knowledge is not given, and a man can receive nothing unless it be given him from above (John iii. 27); and be it remembered that God is debtor to no man; his grace is his own; he gives or withholds it at pleasure (Rom. xi. 35); the difference must be resolved into God's sovereignty, as before, ch. xi. 25, 26.

2. This reason is further illustrated by the rule God observes in dispensing his gifts; he bestows them on those who improve them, but takes them away from those who bury them. It is a rule among men, that they will rather entrust their money with those who have increased their estates by their industry, than with those who have diminished them by their slothfulness.

(1.) Here is a promise to him that has, that has true grace, pursuant to the election of grace, that has, and uses what he has; he shall have more abundance: God's favours are earnests of further favours; where he lays the foundation, he will build upon it. Christ's disciples used the knowledge they now had, and they had more abundance at the pouring out of the Spirit, Acts ii.. They who have the truth of grace, shall have the increase of grace, even to an abundance in glory, Prov. iv. 18. Joseph—he will add, Gen. xxx. 24.

(2.) Here is a threatening to him that has not, that has no desire of grace, that makes no right use of the gifts and graces he has: has not root, no solid principle; that has, but uses not what he has; from him shall be taken away that which he has or seems to have. His leaves shall wither, his gifts decay; the means of grace he has, and makes no use of, shall be taken from him; God will call in his talents out of their hands that are likely to become bankrupts quickly.

3. This reason is particularly explained, with reference to the two sorts of people Christ had to do with.

(1.) Some were willingly ignorant; and such were amused by the parables (v. 13); because they seeing, see not. They had shut their eyes against the clear light of Christ's plainer preaching, and therefore were now left in the dark. Seeing Christ's person, they see not his glory, see no difference between him and another man; seeing his miracles, and hearing his preaching, they see not, they hear not with any concern or application; they understand neither. Note, [1.] There are many that see the gospel light, and hear the gospel sound, but it never reaches their hearts, nor has it any place in them. [2.] It is just with God to take away the light from those who shut their eyes against it; that such as will be ignorant, may be so; and God's dealing thus with them magnifies his distinguishing grace to his disciples.

Now in this the scripture would be fulfilled, v. 14, 15. It is quoted from Isa. vi. 9, 10. The evangelical prophet that spoke most plainly of gospel grace, foretold the contempt of it, and the consequences of that contempt. It is referred to no less than six times in the New Testament, which intimates, that in gospel times spiritual judgments would be most common, which make least noise, but are most dreadful. That which was spoken of the sinners in Isaiah's time was fulfilled in those in Christ's time, and it is still fulfilling every day; for while the wicked heart of man keeps up the same sin, the righteous hand of God inflicts the same punishment. Here is,

First. A description of sinners' wilful blindness and hardness, which is their sin. This people's heart is waxed gross; it is fattened, so the word is; which denotes both sensuality and senselessness (Ps. cxix. 70); secure under the word and rod of God, and scornful as Jeshurun, that waxed fat and kicked, Deut. xxxii. 15. And when the heart is thus heavy, no wonder that the ears are dull of hearing; the whispers of the Spirit they hear not at all; the loud calls of the word, though the word be nigh them, they regard not, nor are at all affected by them: they stop their ears, Ps. lviii. 4, 5. And because they are resolved to be ignorant, they shut both the learning senses; for their eyes also they have closed, resolved that they would not see light come into the world, when the Son of Righteousness arose, but they shut their windows, because they loved darkness rather than light, John iii. 19; 2 Pet. iii. 5.

Secondly, A description of that judicial blindness, which is the just punishment of this. "By hearing, ye shall hear, and shall not understand; what means of grace you have, shall be to no purpose to you; though, in mercy to others, they are continued, yet in judgment to you, the blessing upon them is denied." The saddest condition a man can be in on this side hell, is to sit under the most lively ordinances with a dead, stupid, untouched heart. To hear God's word, and see his providences, and yet not to understand and perceive his will, either in the one or in the other, is the greatest sin and the greatest judgment that can be. Observe, It is God's work to give an understanding heart, and he often, in a way of righteous judgment, denies it to those to whom he has given the hearing ear, and the seeing eye, in vain. Thus does God choose sinners' delusions (Isa. lxvi. 4), and bind them over to the greatest ruin, by giving them up to their own hearts' lusts (Ps. lxxxi. 11, 12); let them alone (Hos. iv. 17); my Spirit shall not always strive, Gen. vi. 3.

Thirdly, The woeful effect and consequence of this; Lest at any time they should see. They will not see because they will not turn; and God says that they shall not see, because they shall not turn: lest they should be converted, and I should heal them.

Note, 1. That seeing, hearing, and understanding, are necessary to conversion; for God, in working grace, deals with men as men, as rational agents; he draws with the cords of a man, changes the heart by opening the eyes, and turns from the power of Satan unto God, by turning first from darkness to light, (Acts xxvi. 18). 2. All those who are truly converted to God, shall certainly be healed by him. "If they be converted I shall heal them, I shall save them:" so that if sinners perish, it is not to be imputed to God, but to themselves; they foolishly expected to be healed, without being converted. 3. It is just with God to deny his grace to those who have long and often refused the proposals of it, and resisted the power of it. Pharaoh, for a good while, hardened his own heart (Exod. viii. 15, 32), and afterwards God hardened it, ch. ix. 12; x. 20. Let us therefore fear, lest by sinning against the divine grace, we sin it away.

(2.) Others were effectually called to be the disciples of Christ, and were truly desirous to be taught of him; and they were instructed, and made to improve greatly in knowledge, by these parables, especially when they were expounded; and by them the things of God were made more plain and easy, more intelligible and familiar, and more apt to be remembered (v. 16, 17). Your eyes see, your ears hear. They saw the glory of God in Christ's person; they heard the mind of God in Christ's doctrine; they saw much, and were desirous to see more, and thereby were prepared to receive further instruction; they had opportunity for it, by being constant attendants on Christ, and they should have it from day to day, and grace with it. Now this Christ speaks of,

[1.] As a blessing; "Blessed are your eyes for they see, and your ears for they hear; it is your happiness, and it is a happiness for which you are indebted to the peculiar favour and blessing of God." It is a promised blessing, that in the days of the Messiah the eyes of them that see shall not be dim, Isa. xxxii. 3. The eyes of the meanest believer that knows experimentally the grace of Christ, are more blessed than those of the greatest scholars, the greatest masters in experimental philosophy, that are strangers to God; who, like the other gods they serve, have eyes, and see not. Blessed are your eyes. Note, True blessedness is entailed upon the right understanding and due improvement of the mysteries of the kingdom of God. The hearing ear and the seeing eye are God's work in those who are sanctified; they are the work of his grace (Prov. xx. 12), and they are a blessed work, which shall be fulfilled with power, when those who now see through a glass darkly, shall see face to face. It was to illustrate this blessedness that Christ said so much of the misery of those who are left in ignorance; they have eyes and see not; but blessed are your eyes. Note, The knowledge of Christ is a distinguishing favour to those who have it, and upon that account it lays under the greater obligations; see John xiv. 22. The apostles were to teach others, and therefore were themselves blessed with the clearest discoveries of divine truth. The watchmen shall see eye to eye, Isa. lii. 8.

[2.] As a transcendent blessing, desired by, but not granted to, many prophets and righteous men, v. 17. The Old-Testament saints, who had some glimpses, some glimmerings of gospel light, coveted earnestly further discoveries. They had the types, shadows, and prophecies, of those things but longed to see the Substance, that glorious end of those things which they could not steadfastly look unto; that glorious inside of those things which they could not look into. They desired to see the great Salvation, the Consolation of Israel, but did not see it, because the fulness of time was not yet come. Note, First, Those who know something of Christ, cannot but covet to know more. Secondly, The discoveries of divine grace are made, even to prophets and righteous men, but according to the dispensation they are under. Though they were the favourites of heaven, with whom God's secret was, yet they have not seen the things which they desired to see, because God had determined not to bring them to light yet; and his favours shall not anticipate his counsels. There was then, as there is still, a glory to be revealed; something in reserve, that they without us should not be made perfect, Heb. xi. 40. Thirdly, For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy, and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the Old-Testament dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the New Testament above the Old (2 Cor. iii. 7, &c. Heb. xii. 18); and see that our improvements be proportionable to our advantages.

II. We have, in these verses, one of the parables which our Saviour put forth; it is that of the sower and the seed; both the parable itself, and the explanation of it. Christ's parables are borrowed from common, ordinary things, not from any philosophical notions or speculations, or the unusual phenomena of nature, though applicable enough to the matter in hand, but from the most obvious things, that are of every day's observation, and come within the reach of the meanest capacity; many of them are fetched from the husbandman's calling, as this of the sower, and that of the tares. Christ chose to do thus, 1. That spiritual things might hereby be made more plain, and, by familiar similitudes, might be made the more easy to slide into our understandings. 2. That common actions might hereby be spiritualized, and we might take occasion from those things which fall so often under our view, to meditate with delight on the things of God; and thus, when our hands are busiest about the world, we may not only notwithstanding that, but even with the help of that, be led to have our hearts in heaven. Thus the word of God shall talk with us, talk familiarly with us, Prov. vi. 22.

The parable of the sower is plain enough, v. 3-9. The exposition of it we have from Christ himself, who knew best what was his own meaning. The disciples, when they asked, Why speakest thou unto them in parables? (v. 10), intimated a desire to have the parable explained for the sake of the people; nor was it any disparagement to their own knowledge to desire it for themselves. Our Lord Jesus kindly took the hint, and gave the sense, and caused them to understand the parable, directing his discourse to the disciples, but in the hearing of the multitude, for we have not the account of his dismissing them till v. 36. "Hear ye therefore the parable of the sower (v. 18); you have heard it, but let us go over it again." Note, It is of good use, and would contribute much to our understanding the word and profiting by it, to hear over again what we have heard (Phil. iii. 1); "You have heard it, but hear the interpretation of it." Note, Then only we hear the word aright, and to good purpose, when we understand what we hear; it is no hearing at all, if it be not with understanding, Neh. viii. 2. It is God's grace indeed that gives the understanding, but it is our duty to give our minds to understand.

Let us therefore compare the parable and the exposition.

(1.) The seed sown is the word of God, here called the word of the kingdom (v. 19): the kingdom of heaven, that is the kingdom; the kingdoms of the world, compared with that, are not to be called kingdoms. The gospel comes from that kingdom, and conducts to that kingdom; the word of the gospel is the word of the kingdom; it is the word of the King, and where that is, there is power; it is a law, by which we must be ruled and governed. This word is the seed sown, which seems a dead, dry thing, but all the product is virtually in it. It is incorruptible seed (1 Pet. i. 23); it is the gospel that brings forth fruit in souls, Col. i. 5, 6.

(2.) The sower that scatters the seed is our Lord Jesus Christ, either by himself, or by his ministers; see v. 37. The people are God's husbandry, his tillage, so the word is; and ministers are labourers together with God, 1 Cor. iii. 9. Preaching to a multitude is sowing the corn; we know not where it must light; only see that it be good, that it be clean, and be sure to give it seed enough. The sowing of the word is the sowing of a people for God's field, the corn of his floor, Isa. xxi. 10.

(3.) The ground in which this seed is sown is the hearts of the children of men, which are differently qualified and disposed, and accordingly the success of the word is different. Note, Man's heart is like soil, capable of improvement, of bearing good fruit; it is pity it should lie fallow, or be like the field of the slothful, Prov. xxiv. 30. The soul is the proper place for the word of God to dwell, and work, and rule in; its operation is upon conscience, it is to light that candle of the Lord. Now according as we are, so the word is to us: Recipitur ad modum recipientis—The reception depends upon the receiver. As it is with the earth; some sort of ground, take ever so much pains with it, and throw ever so good seed into it, yet it brings forth no fruit to any purpose; while the good soil brings forth plentifully: so it is with the hearts of men, whose different characters are here represented by four sorts of ground, of which three are bad, and but one good. Note, The number of fruitless hearers is very great, even of those who heard Christ himself. Who has believed our report? It is a melancholy prospect which this parable gives us of the congregations of those who hear the gospel preached, that scarcely one in four brings forth fruit to perfection. Many are called with the common call, but in few is the eternal choice evidenced by the efficacy of that call, ch. xx. 16.

Now observe the characters of these four sorts of ground.

[1.] The highway ground, v. 4-10. They had pathways through their corn-fields (ch. xii. 1), and the seed that fell on them never entered, and so the birds picked it up. The place where Christ's hearers now stood represented the characters of most of them, the sand on the sea-shore, which was to the seed like the highway ground.

Observe First, What kind of hearers are compared to the highway ground; such as hear the word and understand it not; and it is their own fault that they do not. They take no heed to it, take no hold of it; they do not come with any design to get good, as the highway was never intended to be sown. They come before God as his people come, and sit before Him as his people sit; but it is merely for fashion-sake, to see and be seen; they mind not what is said, it comes in at one ear and goes out at the other, and makes no impression.

Secondly, How they come to be unprofitable hearers. The wicked one, that is, the devil, cometh and catcheth away that which was sown.—Such mindless, careless, trifling hearers are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it: as the birds pick up the seed that falls on the ground that is neither ploughed before nor harrowed after. If we break not up the fallow ground, by preparing our hearts for the word, and humbling them to it, and engaging our own attention; and if we cover not the seed afterwards, by meditation and prayer; if we give not a more earnest heed to the things which we have heard, we are as the highway ground. Note, The devil is a sworn enemy to our profiting by the word of God; and none do more befriend his design than heedless hearers, who are thinking of something else, when they should be thinking of the things that belong to their peace.

[2.] The stony ground. Some fell upon stony places (v. 5, 6), which represents the case of hearers that go further than the former, who receive some good impressions of the word, but they are not lasting, v. 20, 21. Note, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground,

First, How far they went. 1. They hear the word; they turn neither their backs upon it, nor a deaf ear to it. Note, hearing the word, though ever so frequently, ever so gravely, if we rest in that, will never bring us to heaven. 2. They are quick in hearing, swift to hear, he anon receiveth it, euthys, he is ready to receive it, forthwith it sprung up (v. 5), it sooner appeared above ground than that which was sown in the good soil. Note, Hypocrites often get the start of true Christians in the shows of profession, and are often too hot to hold. He receiveth it straightway, without trying it; swallows it without chewing, and then there can never be a good digestion. Those are most likely to hold fast that which is good, that prove all things, 1 Thess. v. 21. 3. They receive it with joy. Note, There are many that are very glad to hear a good sermon, that yet do not profit by it; they may be pleased with the word, and yet not changed and ruled by it; the heart may melt under the word, and yet not be melted down by the word, much less into it, as into a mould. Many taste the good word of God (Heb. vi. 5), and say they find sweetness in it, but some beloved lust is rolled under the tongue, which it would not agree with, and so they spit it out again. 4. They endure for awhile, like a violent motion, which continues as long as the impression of the force remains, but ceases when that has spent itself. Note, Many endure for awhile, that do not endure to the end, and so come short of the happiness which is promised to them only that persevere (ch. x. 22); they did run well, but something hindered them, Gal. v. 7.

Secondly, How they fell away, so that no fruit was brought to perfection; no more than the corn, that having no depth of earth from which to draw moisture, is scorched and withered by the heat of the sun. And the reason is,

1. They have no root in themselves, no settled, fixed principles in their judgments, no firm resolution in their wills, nor any rooted habits in their affections: nothing firm that will be either the sap or the strength of their profession. Note, (1.) It is possible there may be the green blade of a profession, where yet there is not the root of grace; hardness prevails in the heart, and what there is of soil and softness is only in the surface; inwardly they are no more affected than a stone; they have no root, they are not by faith united to Christ who is our Root; they derive not from him, they depend not on him. (2.) Where there is not a principle, though there be a profession, we cannot expect perseverance. Those who have no root will endure but awhile. A ship without ballast, though she may at first out-sail the laden vessel, yet will certainly fail in stress of weather, and never make her port.

2. Times of trial come, and then they come to nothing. When tribulation and persecution arise because of the word, he is offended; it is a stumbling-block in his way which he cannot get over, and so he flies off, and this is all his profession comes to. Note, (1.) After a fair gale of opportunity usually follows a storm of persecution, to try who have received the word in sincerity, and who have not. When the word of Christ's kingdom comes to be the word of Christ's patience (Rev. iii. 10), then is the trial, who keeps it, and who does not, Rev. i. 9. It is wisdom to prepare for such a day. (2.) When trying times come, those who have no root are soon offended; they first quarrel with their profession, and then quit it; first find fault with it, and then throw it off. Hence we read of the offence of the cross, Gal. v. 11. Observe, Persecution is represented in the parable by the scorching sun, (v. 6); the same sun which warms and cherishes that which was well rooted, withers and burns up that which wanted root. As the word of Christ, so the cross of Christ, is to some a savour of life unto life, to others a savour of death unto death: the same tribulation which drives some to apostasy and ruin, works for others a far more exceeding and eternal weight of glory. Trials which shake some, confirm others, Phil. i. 12. Observe how soon they fall away, by and by; as soon rotten as they were ripe; a profession taken up without consideration is commonly let fall without it: "Lightly come, lightly go."

[3.] The thorny ground, Some fell among thorns (which are a good guard to the corn when they are in the hedge, but a bad inmate when they are in the field); and the thorns sprung up, which intimates that they did not appear, or but little, when the corn was sown, but afterwards they proved choking to it, v. 7. This went further than the former, for it had root; and it represents the condition of those who do not quite cast off their profession, and yet come short of any saving benefit by it; the good they gain by the word, being insensibly overcome and overborne by the things of the world. Prosperity destroys the word in the heart, as much as persecution does; and more dangerously, because more silently: the stones spoiled the root, the thorns spoil the fruit.

Now what are these choking thorns?

First, The cares of this world. Care for another world would quicken the springing of this seed, but care for this world chokes it. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that deals much in them (2 Sam. xxiii. 6, 7); they are entangling, vexing, scratching, and their end is to be burned, Heb. vi. 8. These thorns choke the good seed. Note, Worldly cares are great hindrances to our profiting by the word of God, and our proficiency in religion. They eat up that vigour of soul which should be spent in divine things; divert us from duty, distract us in duty, and do us most mischief of all afterwards; quenching the sparks of good affections, and bursting the cords of good resolutions; those who are careful and cumbered about many things, commonly neglect the one thing needful.

Secondly, The deceitfulness of riches. Those who, by their care and industry, have raised estates, and so the danger that arises from care seems to be over, and they continue hearers of the word, yet are still in a snare (Jer. v. 4, 5); it is hard for them to enter into the kingdom of heaven: they are apt to promise themselves that in riches which is not in them; to rely upon them, and to take an inordinate complacency in them; and this chokes the word as much as care did. Observe, It is not so much riches, as the deceitfulness of riches, that does the mischief: now they cannot be said to be deceitful to us unless we put our confidence in them, and raise our expectations from them, and then it is that they choke the good seed.

[4.] The good ground (v. 18); Others fell into good ground, and it is pity but that good seed should always meet with good soil, and then there is no loss; such are good hearers of the word, v. 23. Note, Though there are many that receive the grace of God, and the word of his grace, in vain, yet God has a remnant by whom it is received to good purpose; for God's word shall not return empty, Isa. lv. 10, 11.

Now that which distinguished this good ground from the rest, was, in one word, fruitfulness. By this true Christians are distinguished from hypocrites, that they bring forth the fruits of righteousness; so shall ye be my disciples, John xv. 8. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness. Saints, in this world, are not perfectly free from the remains of sin; but happily freed from the reign of it.

The hearers represented by the good ground are,

First, Intelligent hearers; they hear the word and understand it; they understand not only the sense and meaning of the word, but their own concern in it; they understand it as a man of business understands his business. God in his word deals with men as men, in a rational way, and gains possession of the will and affections by opening the understanding: whereas Satan, who is a thief and a robber, comes not in by that door, but climbeth up another way.

Secondly, Fruitful hearers, which is an evidence of their good understanding: which also beareth fruit. Fruit is to every seed its own body, a substantial product in the heart and life, agreeable to the seed of the word received. We then bear fruit, when we practise according to the word; when the temper of our minds and the tenour of our lives are conformable to the gospel we have received, and we do as we are taught.

Thirdly, Not all alike fruitful; some a hundred-fold, some sixty, some thirty. Note, Among fruitful Christians, some are more fruitful than others: where there is true grace, yet there are degrees of it; some are of greater attainments in knowledge and holiness than others; all Christ's scholars are not in the same form. We should aim at the highest degree, to bring forth a hundred-fold, as Isaac's ground did (Gen. xxvi. 12), abounding in the work of the Lord, John xv. 8. But if the ground be good, and the fruit right, the heart honest, and the life of a piece with it, those who bring forth but thirty-fold shall be graciously accepted of God, and it will be fruit abounding to their account, for we are under grace, and not under the law.

Parable of the Tares, the Mustard-Seed, the Leaven, &c..

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 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. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 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. 34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 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. 36 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. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

In these verses, we have, I. Another reason given why Christ preached by parables, v. 34, 35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by plain preaching, he will try them with parables; and the reason here given is, That the scripture might be fulfilled. The passage here quoted for it, is part of the preface to that historical Psalm, lxxviii. 2, I will open my mouth in a parable. What the Psalmist David, or Asaph, says there of his narrative, is accommodated to Christ's sermons; and that great precedent would serve to vindicate this way of preaching from the offence which some took at it. Here is, 1. The matter of Christ's preaching; he preached things which had been kept secret from the foundation of the world. The mystery of the gospel had been hid in God, in his councils and decrees, from the beginning of the world. Eph. iii. 9. Compare Rom. xvi. 25; 1 Cor. ii. 7; Col. i. 26. If we delight in the records of ancient things, and in the revelation of secret things, how welcome should the gospel be to us, which has in it such antiquity and such mystery! It was from the foundation of the world wrapt up in types and shadows, which are now done away; and those secret things are now become such things revealed as belong to us and to our children, Deut. xxix. 29. 2. The manner of Christ's preaching; he preached by parables; wise sayings, but figurative, and which help to engage attention and a diligent search. Solomon's sententious dictates, which are full of similitudes, are called proverbs, or parables; it is the same word; but in this, as in other things, Behold a greater than Solomon is here, in whom are hid treasures of wisdom.

II. The parable of the tares, and the exposition of it; they must be taken together, for the exposition explains the parable and the parable illustrates the exposition.

Observe, 1. The disciples' request to their Master to have this parable expounded to them (v. 36); Jesus sent the multitude away; and it is to be feared many of them went away no wiser than they came; they had heard a sound of words, and that was all. It is sad to think how many go away from sermons without the word of grace in their hearts. Christ went into the house, not so much for his own repose, as for particular converse with his disciples, whose instruction he chiefly intended in all his preaching. He was ready to do good in all places; the disciples laid hold on the opportunity, and they came to him. Note, Those who would be wise for every thing else, must be wise to discern and improve their opportunities, especially of converse with Christ, of converse with him alone, in secret meditation and prayer. It is very good, when we return from the solemn assembly, to talk over what we have heard there, and by familiar discourse to help one another to understand and remember it, and to be affected with it; for we lose the benefit of many a sermon by vain and unprofitable discourse after it. See Luke xxiv. 32; Deut. vi. 6, 7. It is especially good, if it may be, to ask of the ministers of the word the meaning of the word, for their lips should keep knowledge, Mal. ii. 7. Private conference would contribute much to our profiting by public preaching. Nathan's Thou art the man, was that which touched David to the heart.

The disciples' request to their Master was, Declare unto us the parable of the tares. This implied an acknowledgement of their ignorance, which they were not ashamed to make. It is probable they apprehended the general scope of the parable, but they desired to understand it more particularly, and to be assured that they took it right. Note, Those are rightly disposed for Christ's teaching, that are sensible of their ignorance, and sincerely desirous to be taught. He will teach the humble (Ps. xxv. 8, 9), but will for this be enquired of. If any man lack instruction, let him ask it of God. Christ had expounded the foregoing parable unasked, but for the exposition of this they ask him. Note, The mercies we have received must be improved, both for direction what to pray for, and for our encouragement in prayer. The first light and the first grace are given in a preventing way, further degrees of both which must be daily prayed for.

2. The exposition Christ gave of the parable, in answer to their request; so ready is Christ to answer such desires of his disciples. Now the drift of the parable is, to represent to us the present and future state of the kingdom of heaven, the gospel church: Christ's care of it, the devil's enmity against it, the mixture that there is in it of good and bad in the other world. Note, The visible church is the kingdom of heaven; though there be many hypocrites in it, Christ rules in it as a King; and there is a remnant in it, that are the subjects and heirs of heaven, from whom, as the better part, it is denominated: the church is the kingdom of heaven upon earth.

Let us go over the particulars of the exposition of the parable.

(1.) He that sows the good seed is the Son of man. Jesus Christ is the Lord of the field, the Lord of the harvest, the Sower of good seed. When he ascended on high, he gave gifts to the world; not only good ministers, but other good men. Note, Whatever good seed there is in the world, it all comes from the hand of Christ, and is of his sowing: truths preached, graces planted, souls sanctified, are good seed, and all owing to Christ. Ministers are instruments in Christ's hand to sow good seed; are employed by him and under him, and the success of their labours depends purely upon his blessing; so that it may well be said, It is Christ, and no other, that sows the good seed; he is the Son of man, one of us, that his terror might not make us afraid; the Son of man, the Mediator, and that has authority.

(2.) The field is the world; the world of mankind, a large field, capable of bringing forth good fruit; the more is it to be lamented that it brings forth so much bad fruit: the world here is the visible church, scattered all the world over, not confined to one nation. Observe, In the parable it is called his field; the world is Christ's field, for all things are delivered unto him of the Father: whatever power and interest the devil has in the world, it is usurped and unjust; when Christ comes to take possession, he comes whose right it is; it is his field, and because it is his he took care to sow it with good seed.

(3.) The good seed are the children of the kingdom, true saints. They are, [1.] The children of the kingdom; not in profession only, as the Jews were (ch. viii. 12), but in sincerity; Jews inwardly, Israelites indeed, incorporated in faith and obedience to Jesus Christ the great King of the church. [2.] They are the good seed, precious as seed, Ps. cxxvi. 6. The seed is the substance of the field; so the holy seed, Isa. vi. 13. The seed is scattered, so are the saints; dispersed, here one and there another, though in some places thicker sown than in others. The seed is that from which fruit is expected; what fruit of honour and service God has from this world he has from the saints, whom he has sown unto himself in the earth, Hos. ii. 23.

(4.) The tares are the children of the wicked one. Here is the character of sinners, hypocrites, and all profane and wicked people. [1.] They are the children of the devil, as a wicked one. Though they do not own his name, yet they bear his image, do his lusts, and from him they have their education; he rules over them, he works in them, Eph. ii. 2; John viii. 44. [2.] They are tares in the field of this world; they do no good, they do hurt; unprofitable in themselves, and hurtful to the good seed, both by temptation and persecution: they are weeds in the garden, have the same rain, and sunshine, and soil, with the good plants, but are good for nothing: the tares are among the wheat. Note, God has so ordered it, that good and bad should be mixed together in this world, that the good may be exercised, the bad left inexcusable, and a difference made between earth and heaven.

(5.) The enemy that sowed the tares is the devil; a sworn enemy to Christ and all that is good, to the glory of the good God, and the comfort and happiness of all good men. He is an enemy to the field of the world, which he endeavours to make his own, by sowing his tares in it. Ever since he became a wicked spirit himself, he has been industrious to promote wickedness, and has made it his business, aiming therein to counterwork Christ.

Now concerning the sowing of the tares, observe in the parable,

[1.] That they were sown while men slept. Magistrates slept, who by their power, ministers slept, who by their preaching, should have prevented this mischief. Note, Satan watches all opportunities, and lays hold of all advantages, to propagate vice and profaneness. The prejudice he does to particular persons is when reason and conscience sleep, when they are off their guard; we have therefore need to be sober, and vigilant. It was in the night, for that is the sleeping time. Note, Satan rules in the darkness of this world; that gives him an opportunity to sow tares, Ps. civ. 20. It was while men slept; and there is no remedy but men must have some sleeping time. Note, It is as impossible for us to prevent hypocrites being in the church, as it is for the husbandman, when he is asleep, to hinder an enemy from spoiling his field.

[2.] The enemy, when he had sown the tares, went his way (v. 25), that it might not be known who did it. Note, When Satan is doing the greatest mischief, he studies most to conceal himself; for his design is in danger of being spoiled if he be seen in it; and therefore, when he comes to sow tares, he transforms himself into an angel of light, 2 Cor. xi. 13, 14. He went his way, as if he had done no harm; such is the way of the adulterous woman, Prov. xxx. 20. Observe, Such is the proneness of fallen man to sin, that if the enemy sow the tares, he may even go his way, they will spring up of themselves and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced, or it will come to nothing.

[3.] The tares appeared not till the blade sprung up, and brought forth fruit, v. 26. There is a great deal of secret wickedness in the hearts of men, which is long hid under the cloak of a plausible profession, but breaks out at last. As the good seed, so the tares, lie a great while under the clods, and at first springing up, it is hard to distinguish them; but when a trying time comes, when fruit is to be brought forth, when good is to be done that has difficulty and hazard attending it, then you will return and discern between the sincere and the hypocrite: then you may say, This is wheat, and that is tares.

[4.] The servants, when they were aware of it, complained to their master (v. 27); Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not of Christ: considering the seed which Christ sows, we may well ask, with wonder, Whence should these tares come? Note, The rise of errors, the breaking out of scandals, and the growth of profaneness, are matter of great grief to all the servants of Christ; especially to his faithful ministers, who are directed to complain of it to him whose the field is. It is sad to see such tares, such weeds, in the garden of the Lord; to see the good soil wasted, the good seed choked, and such a reflection cast on the name and honour of Christ, as if his field were no better than the field of the slothful, all grown over with thorns.

[5.] The Master was soon aware whence it was (v. 28); An enemy has done this. He does not lay the blame upon the servants; they could not help it, but had done what was in their power to prevent it. Note, The ministers of Christ, that are faithful and diligent, shall not be judged of Christ, and therefore should not be reproached by men, for the mixtures of bad with good, hypocrites with the sincere, in the field of the church. It must needs be that such offences will come; and they shall not be laid to our charge, if we do our duty, though it have not the desired success. Though they sleep, if they do not love sleep; though tares be sown, if they do not sow them nor water them, nor allow of them, the blame shall not lie at their door.

[6.] The servants were very forward to have these tares rooted up. "Wilt thou that we go and do it presently?" Note, The over-hasty and inconsiderate zeal of Christ's servants, before they have consulted with their Master, is sometimes ready, with the hazard of the church, to root out all that they presume to be tares: Lord, wilt thou that we call for fire from heaven?

[7.] The Master very wisely prevented this (v. 29); Nay, lest while ye gather up the tares, ye root up also the wheat with them. Note, It is not possible for any man infallibly to distinguish between tares and wheat, but he may be mistaken; and therefore such is the wisdom and grace of Christ, that he will rather permit the tares, than any way endanger the wheat. It is certain, scandalous offenders are to be censured, and we are to withdraw from them; those who are openly the children of the wicked one, are not to be admitted to special ordinances; yet it is possible there may be a discipline, either so mistaken in its rules, or so over-nice in the application of them, as may prove vexatious to many that are truly godly and conscientious. Great caution and moderation must be used in inflicting and continuing church censures, lest the wheat be trodden down, if not plucked up. The wisdom from above, as it is pure, so it is peaceable, and those who oppose themselves must not be cut off, but instructed, and with meekness, 2 Tim. ii. 25. The tares, if continued under the means of grace, may become good corn; therefore have patience with them.

(6.) The harvest is the end of the world, v. 39. This world will have an end; though it continue long, it will not continue always; time will shortly be swallowed up in eternity. At the end of the world, there will be a great harvest-day, a day of judgment; at harvest all is ripe and ready to be cut down: both good and bad are ripe at the great-day, Rev. vi. 11. It is the harvest of the earth, Rev. xiv. 15. At harvest the reapers cut down all before them; not a field, not a corner, is left behind; so at the great day all must be judged (Rev. xx. 12, 13); God has set a harvest (Hos. vi. 11), and it shall not fail, Gen. viii. 22. At harvest every man reaps as he sowed; every man's ground, and seed, and skill, and industry, will be manifested: see Gal. vi. 7, 8. Then they who sowed precious seed, will come again with rejoicing (Ps. cxxvi. 5, 6), with the joy of harvest (Isa. ix. 3); when the sluggard, who would not plough by reason of cold, shall beg, and have nothing (Prov. xx. 4); shall cry, Lord, Lord, but in vain; when the harvest of those who sowed to the flesh, shall be a day of grief, and of desperate sorrow, Isa. xvii. 11.

(7.) The reapers are the angels: they shall be employed, in the great day, in executing Christ's righteous sentences, both of approbation and condemnation, as ministers of his justice, ch. xxv. 31. The angels are skilful, strong, and swift, obedient servants to Christ, holy enemies to the wicked, and faithful friends to all the saints, and therefore fit to be thus employed. He that reapeth receiveth wages, and the angels will not be unpaid for their attendance; for he that soweth, and he that reapeth, shall rejoice together (John iv. 36); that is joy in heaven in the presence of the angels of God.

(8.) Hell-torments are the fire, into which the tares shall then be cast, and in which they shall be burned. At the great day a distinction will be made, and with it a vast difference; it will be a notable day indeed.

[1.] The tares will then be gathered out: The reapers (whose primary work it is to gather in the corn) shall be charged first to gather out the tares. Note, Though good and bad are together in this world undistinguished, yet at the great day they shall be parted; no tares shall then be among the wheat; no sinners among the saints: then you shall plainly discern between the righteous and the wicked, which here sometimes it is hard to do, Mal. iii. 18; iv. 1. Christ will not bear always, Ps. l. 1, &c. They shall gather out of his kingdom all wicked things that offend, and all wicked persons that do iniquity: when he begins, he will make a full end. All those corrupt doctrines, worships, and practices, which have offended, have been scandals to the church, and stumbling-blocks to men's consciences, shall be condemned by the righteous Judge in that day, and consumed by the brightness of his coming; all the wood, hay, and stubble (1 Cor. iii. 12); and then woe to them that do iniquity, that make a trade of it, and persist in it; not only those in the last age of Christ's kingdom upon earth, but those in every age. Perhaps here is an allusion to Zeph. i. 3, I will consume the stumbling-blocks with the wicked.

[2.] They will then be bound in bundles, v. 30. Sinners of the same sort will be bundled together in the great day: a bundle of atheists, a bundle of epicures, a bundle of persecutors, and a great bundle of hypocrites. Those who have been associates in sin, will be so in shame and sorrow; and it will be an aggravation of their misery, as the society of glorified saints will add to their bliss. Let us pray, as David, Lord, gather not my soul with sinners (Ps. xxvi. 9), but let it be bound in the bundle of life, with the Lord our God, 1 Sam. xxv. 29. [3.] They will be cast into a furnace of fire; such will be the end of wicked, mischievous people, that are in the church as tares in the field; they are fit for nothing but fire; to it they shall go, it is the fittest place for them. Note, Hell is a furnace of fire, kindled by the wrath of God, and kept burning by the bundles of tares cast into it, who will be ever in the consuming, but never consumed. But he slides out of the metaphor into a description of those torments that are designed to be set forth by it: There shall be weeping, and gnashing of teeth; comfortless sorrow, and an incurable indignation at God, themselves, and one another, will be the endless torture of damned souls. Let us therefore, knowing these terrors of the Lord, be persuaded not to do iniquity.

(9.) Heaven is the barn into which all God's wheat shall be gathered in that harvest-day. But gather the wheat into my barn: so it is in the parable, v. 30. Note, [1.] In the field of this world good people are the wheat, the most precious grain, and the valuable part of the field. [2.] This wheat shall shortly be gathered, gathered from among the tares and weeds: all gathered together in a general assembly, all the Old-Testament saints, all the New-Testament saints, not one missing. Gather my saints together unto me, Ps. l. 5. [3.] All God's wheat shall be lodged together in God's barn: particular souls are housed at death as a shock of corn (Job v. 26), but the general in-gathering will be at the end of time: God's wheat will then be put together, and no longer scattered; there will be sheaves of corn, as well as bundles of tares: they will then be secured, and no longer exposed to wind and weather, sin and sorrow: no longer afar off, and at a great distance, in the field, but near, in the barn. Nay, heaven is a garner (ch. iii. 12), in which the wheat will not only be separated from the tares of ill companions, but sifted from the chaff of their own corruptions.

In the explanation of the parable, this is gloriously represented (v. 43); Then shall the righteous shine forth as the sun in the kingdom of their Father. First, It is their present honour, that God is their Father. Now are we the sons of God (1 John iii. 2); our Father in heaven is King there. Christ, when he went to heaven, went to his Father, and our Father, John xx. 17. It is our Father's house, nay, it is our Father's palace, his throne, Rev. iii. 21. Secondly, The honour in reserve for them is, that they shall shine forth as the sun in that kingdom. Here they are obscure and hidden (Col. iii. 3), their beauty is eclipsed by their poverty, and the meanness of their outward condition; their own weaknesses and infirmities, and the reproach and disgrace cast upon them, cloud them; but then they shall shine forth as the sun from behind a dark cloud; at death they shall shine forth to themselves; at the great day they will shine forth publicly before all the world, their bodies will be made like Christ's glorious body: they shall shine by reflection, with a light borrowed from the Fountain of light; their sanctification will be perfected, and their justification published; God will own them for his children, and will produce the record of all their services and sufferings for his name: they shall shine as the sun, the most glorious of all visible beings. The glory of the saints is in the Old Testament compared to that of the firmament and the stars, but here to that of the sun; for life and immortality are brought to a much clearer light by the gospel, than under the law. Those who shine as lights in this world, that God may be glorified, shall shine as the sun in the other world, that they may be glorified. Our Saviour concludes, as before, with a demand of attention; Who hath ears to hear, let him hear. These are things which it is our happiness to hear of, and our duty to hearken to.

III. Here is the parable of the grain of mustard-seed, v. 31, 32. The scope of this parable is to show, that the beginnings of the gospel would be small, but that its latter end would greatly increase. In this way the gospel church, the kingdom of God among us, would be set up in the world; in this way the work of grace in the heart, the kingdom of God within us, would be carried on in particular persons.

Now concerning the work of the gospel, observe,

1. That it is commonly very weak and small at first, like a grain of mustard-seed, which is one of the least of all seeds. The kingdom of the Messiah, which was now in the setting up, made but a small figure; Christ and the apostles, compared with the grandees of the world, appeared like a grain of mustard-seed, the weak things of the world. In particular places, the first breaking out of the gospel light is but as the dawning of the day; and in particular souls, it is at first the day of small things, like a bruised reed. Young converts are like lambs that must be carried in his arms, Isa. xl. 11. There is a little faith, but there is much lacking in it (1 Thess. iii. 10), and the groanings such as cannot be uttered, they are so small; a principle of spiritual life, and some motion, but scarcely discernible.

2. That yet it is growing and coming on. Christ's kingdom strangely got ground; great accessions were made to it; nations were born at once, in spite of all the oppositions it met with from hell and earth. In the soul where grace is true it will grow really, though perhaps insensibly. A grain of mustard-seed is small, but however it is seed, and has in it a disposition to grow. Grace will be getting ground, shining more and more, Prov. iv. 18. Gracious habits confirmed, actings quickened, and knowledge more clear, faith more confirmed, love more inflamed; here is the seed growing.

3. That it will at last come to a great degree of strength and usefulness; when it is grown to some maturity, it becomes a tree, much larger in those countries than in ours. The church, like the vine brought out of Egypt, has taken root, and filled the earth, Ps. lxxx. 9-11. The church is like a great tree, in which the fowls of the air do lodge; God's people have recourse to it for food and rest, shade and shelter. In particular persons, the principle of grace, if true, will persevere and be perfected at last: growing grace will be strong grace, and will bring much to pass. Grown Christians must covet to be useful to others, as the mustard-seed when grown is to the birds; that those who dwell near or under their shadow may be the better for them, Hos. xiv. 7.

IV. Here is the parable of the leaven, v. 33. The scope of this is much the same with that of the foregoing parable, to show that the gospel should prevail and be successful by degrees, but silently and insensibly; the preaching of the gospel is like leaven, and works like leaven in the hearts of those who receive it.

1. A woman took this leaven; it was her work. Ministers are employed in leavening places, in leavening souls, with the gospel. The woman is the weaker vessel, and we have this treasure in such vessels.

2. The leaven was hid in three measures of meal. The heart is, as the meal, soft and pliable; it is the tender heart that is likely to profit by the word: leaven among corn unground does not work, nor does the gospel in souls unhumbled and unbroken for sin: the law grinds the heart, and then the gospel leavens it. It is three measures of meal, a great quantity, for a little leaven leaveneth the whole lump. The meal must be kneaded, before it receive the leaven; our hearts, as they must be broken, so they must be moistened, and pains taken with them to prepare them for the word, that they may receive the impressions of it. The leaven must be hid in the heart (Ps. cxix. 11), not so much for secrecy (for it will show itself) as for safety; our inward thought must be upon it, we must lay it up, as Mary laid up the sayings of Christ, Luke ii. 51. When the woman hides the leaven in the meal, it is with an intention that it should communicate its taste and relish to it; so we must treasure up the word in our souls, that we may be sanctified by it, John xvii. 17.

3. The leaven thus hid in the dough, works there, it ferments; the word is quick and powerful, Heb. iv. 12. The leaven works speedily, so does the word, and yet gradually. What a sudden change did Elijah's mantle make upon Elisha! 1 Kings xix. 20. It works silently and insensibly (Mark iv. 26), yet strongly and irresistibly: it does its work without noise, for so is the way of the Spirit, but does it without fail. Hide but the leaven in the dough, and all the world cannot hinder it from communicating its taste and relish to it, and yet none sees how it is done, but by degrees the whole is leavened.

(1.) Thus it was in the world. The apostles, by their preaching, hid a handful of leaven in the great mass of mankind, and it had a strange effect; it put the world into a ferment, and in a sense turned it upside down (Acts xvii. 6), and by degrees made a wonderful change in the taste and relish of it: the savour of the gospel was manifested in every place, 2 Cor. ii. 14; Rom. xv. 19. It was thus effectual, not by outward force, and therefore not by any such force resistible and conquerable, but by the Spirit of the Lord of hosts, who works, and none can hinder.

(2.) Thus it is in the heart. When the gospel comes into the soul, [1.] It works a change, not in the substance; the dough is the same, but in the quality; it makes us to savour otherwise than we have done, and other things to savour with us otherwise than they used to do, Rom. viii. 5. [2.] It works a universal change; it diffuses itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Rom. vi. 13. [3.] This change is such as makes the soul to partake of the nature of the word, as the dough does of the leaven. We are delivered into it as into a mould (Rom. vi. 17), changed into the same image (2 Cor. iii. 18), like the impression of the seal upon the wax. The gospel savours of God, and Christ, and free grace, and another world, and these things now relish with the soul. It is a word of faith and repentance, holiness and love, and these are wrought in the soul by it. This savour is communicated insensibly, for our life is hid; but inseparably, for grace is a good part that shall never be taken away from those who have it. When the dough is leavened, then to the oven with it; trials and afflictions commonly attend this change; but thus saints are fitted to be bread for our Master's table.

Various Parables.

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.

We have four short parables in these verses.

I. That of the treasure hid in the field. Hitherto he had compared the kingdom of heaven to small things, because its beginning was small; but, lest any should thence take occasion to think meanly of it, in this parable and the next he represents it as of great value in itself, and of great advantage to those who embrace it, and are willing to come up to its terms; it is here likened to a treasure hid in the field, which, if we will, we may make our own.

1. Jesus Christ is the true Treasure; in him there is an abundance of all that which is rich and useful, and will be a portion for us: all fulness (Col. i. 19; John i. 16): treasures of wisdom and knowledge (Col. ii. 3), of righteousness, grace, and peace; these are laid up for us in Christ; and, if we have an interest in him, it is all our own.

2. The gospel is the field in which this treasure is hid: it is hid in the word of the gospel, both the Old-Testament and the New-Testament gospel. In gospel ordinances it is hid as the milk in the breast, the marrow in the bone, the manna in the dew, the water in the well (Isa. xii. 3), the honey in the honey-comb. It is hid, not in a garden enclosed, or a spring shut up, but in a field, an open field; whoever will, let him come, and search the scriptures; let him dig in this field (Prov. ii. 4); and whatever royal mines we find, they are all our own, if we take the right course.

3. It is a great thing to discover the treasure hid in this field, and the unspeakable value of it. The reason why so many slight the gospel, and will not be at the expense, and run the hazard, of entertaining it, is because they look only upon the surface of the field, and judge by that, and so see no excellency in the Christian institutes above those of the philosophers; nay, the richest mines are often in grounds that appear most barren; and therefore they will not so much as bid for the field, much less come up to the price. What is thy beloved more than another beloved? What is the Bible more than other good books? The gospel of Christ more than Plato's philosophy, or Confucius's morals: but those who have searched the scriptures, so as in them to find Christ and eternal life (John v. 39), have discovered such a treasure in this field as makes it infinitely more valuable.

4. Those who discern this treasure in the field, and value it aright, will never be easy till they have made it their own upon any terms. He that has found this treasure, hides it, which denotes a holy jealousy, lest we come short (Heb. iv. 1), looking diligently (Heb. xii. 15), lest Satan come between us and it. He rejoices in it, though as yet the bargain be not made; he is glad there is such a bargain to be had, and that he is in a fair way to have an interest in Christ; that the matter is in treaty: their hearts may rejoice, who are yet but seeking the Lord, Ps. cv. 3. He resolves to buy this field: they who embrace gospel offers, upon gospel terms, buy this field; they make it their own, for the sake of the unseen treasure in it. It is Christ in the gospel that we are to have an eye to; we need not go up to heaven, but Christ in the word is nigh us. And so intent he is upon it, that he sells all to buy this field: they who would have saving benefit by Christ, must be willing to part with all, that they may make it sure to themselves; must count every thing but loss, that they may win Christ, and be found in him.

II. That of the pearl of price (v. 45, 46), which is to the same purport with the former, of the treasure. The dream is thus doubled, for the thing is certain.

Note, 1. All the children of men are busy, seeking goodly pearls: one would be rich, another would be honourable, another would be learned; but the most are imposed upon, and take up with counterfeits for pearls.

2. Jesus Christ is a Pearl of great price, a Jewel of inestimable value, which will make those who have it rich, truly rich, rich toward God; in having him, we have enough to make us happy here and for ever.

3. A true Christian is a spiritual merchant, that seeks and finds this pearl of price; that does not take up with any thing short of an interest in Christ, and, as one that is resolved to be spiritually rich, trades high: He went and bought that pearl; did not only bid for it, but purchased it. What will it avail us to know Christ, if we do not know him as ours, made to us wisdom? 1 Cor. i. 30.

4. Those who would have a saving interest in Christ, must be willing to part with all for him, leave all to follow him. Whatever stands in opposition to Christ, or in competition with him for our love and service, we must cheerfully quit it, though ever so dear to us. A man may buy gold too dear, but not this pearl of price.

III. That of the net cast into the sea, v. 47-49.

1. Here is the parable itself. Where note, (1.) The world is a vast sea, and the children of men are things creeping innumerable, both small and great, in that sea, Ps. civ. 25. Men in their natural state are like the fishes of the sea that have no ruler over them, Hab. i. 14. (2.) The preaching of the gospel is the casting of a net into this sea, to catch something out of it, for his glory who has the sovereignty of the sea. Ministers are fishers of men, employed in casting and drawing this net; and then they speed, when at Christ's word they let down the net; otherwise, they toil and catch nothing. (3.) This net gathers of every kind, as large dragnets do. In the visible church there is a deal of trash and rubbish, dirt and weeds and vermin, as well as fish. (4.) There is a time coming when this net will be full, and drawn to the shore; a set time when the gospel shall have fulfilled that for which it was sent, and we are sure it shall not return void, Isa. lv. 10, 11. The net is now filling; sometimes it fills faster than at other times, but still it fills, and will be drawn to shore, when the mystery of God shall be finished. (5.) When the net is full and drawn to the shore, there shall be a separation between the good and bad that were gathered in it. Hypocrites and true Christians shall then be parted; the good shall be gathered into vessels, as valuable, and therefore to be carefully kept, but the bad shall be cast away, as vile and unprofitable; and miserable is the condition of those who are cast away in that day. While the net is in the sea, it is not known what is in it, the fishermen themselves cannot distinguish; but they carefully draw it, and all that is in it, to the shore, for the sake of the good that is in it. Such is God's care for the visible church, and such should ministers' concern be for those under their charge, though they are mixed.

2. Here is the explanation of the latter part of the parable, the former is obvious and plain enough: we see gathered in the visible church, some of every kind: but the latter part refers to that which is yet to come, and is therefore more particularly explained, v. 49, 50. So shall it be at the end of the world; then, and not till then, will the dividing, discovering day be. We must not look for the net full of all good fish; the vessels will be so, but in the net they are mixed. See here, (1.) The distinguishing of the wicked from the righteous. The angels of heaven shall come forth to do that which the angels of the churches could never do; they shall sever the wicked from among the just; and we need not ask how they will distinguish them when they have both their commission and their instructions from him that knows all men, and particularly knows them that are his, and them that are not, and we may be sure there shall be no mistake or blunder either way. (2.) The doom of the wicked when they are thus severed. They shall be cast into the furnace, Note, Everlasting misery and sorrow will certainly be the portion of those who live among sanctified ones, but themselves die unsanctified. This is the same with what we had before, v. 42. Note, Christ himself preached often of hell-torments, as the everlasting punishment of hypocrites; and it is good for us to be often reminded of this awakening, quickening truth.

IV. Here is the parable of the good householder, which is intended to rivet all the rest.

1. The occasion of it was the good proficiency which the disciples had made in learning, and their profiting by this sermon in particular. (1.) He asked them, Have ye understood all these things? Intimating, that if they had not, he was ready to explain what they did not understand. Note, It is the will of Christ, that all those who read and hear the word should understand it; for otherwise how should they get good by it? It is therefore good for us, when we have read or heard the word, to examine ourselves, or to be examined, whether we have understood it or not. It is no disparagement to the disciples of Christ to be catechised. Christ invites us to seek to him for instruction, and ministers should proffer their service to those who have any good question to ask concerning what they have heard. (2.) They answered him, Yea, Lord: and we have reason to believe they said true, because, when they did not understand, they asked for an explication, v. 36. And the exposition of that parable was a key to the rest. Note, The right understanding of one good sermon, will very much help us to understand another; for good truths mutually explain and illustrate one another; and knowledge is easy to him that understandeth.

2. The scope of the parable itself was to give his approbation and commendation of their proficiency. Note, Christ is ready to encourage willing learners in his school, though they are but weak; and to say, Well done, well said.

(1.) He commends them as scribes instructed unto the kingdom of heaven. They were now learning that they might teach, and the teachers among the Jews were the scribes. Ezra, who prepared his heart to teach in Israel, is called a ready scribe, Ezra vii. 6, 10. Now a skilful, faithful minister of the gospel is a scribe too; but for distinction, he is called a scribe instructed unto the kingdom of heaven, well versed in the things of the gospel, and well able to teach those things. Note, [1.] Those who are to instruct others, have need to be well instructed themselves. If the priest's lips must keep knowledge, his head must first have knowledge. [2.] The instruction of a gospel minister must be in the kingdom of heaven, that is it about which his business lies. A man may be a great philosopher and politician, and yet if not instructed to the kingdom of heaven, he will make but a bad minister.

(2.) He compares them to a good householder, who brings forth out of his treasure things new and old; fruits of last year's growth and this year's gathering, abundance and variety, for the entertainment of his friends, Cant. vii. 13. See here, [1.] What should be a minister's furniture, a treasure of things new and old. Those who have so many and various occasions, have need to stock themselves well in their gathering days with truths new and old, out of the Old Testament and out of the new; with ancient and modern improvements, that the man of God may be thoroughly furnished, 2 Tim. iii. 16, 17. Old experiences, and new observations, all have their use; and we must not content ourselves with old discoveries, but must be adding new. Live and learn. [2.] What use he should make of this furniture; he should bring forth: laying up is in order to laying out, for the benefit of others. Sic vox non vobis—You are to lay up, but not for yourselves. Many are full, but they have no vent (Job xxxii. 19); have a talent, but they bury it; such are unprofitable servants; Christ himself received that he might give; so must we, and we shall have more. In bringing forth, things new and old do best together; old truths, but new methods and expressions, especially new affections.

The Contempt of Christ by His Countrymen.

53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief.

We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam—Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,

I. How they expressed their contempt of him. When he taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with.

1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men, Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. "Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power.

2. The meanness and poverty of his relations, v. 55, 56.

(1.) They upbraid him with his father. Is not this the carpenter's son? Yes, it is true he was reputed so: and what harm in that? No disparagement to him to be the son of an honest tradesman. They remember not (though they might have known it) that this carpenter was of the house of David (Luke i. 27), a son of David (ch. i. 20); though a carpenter, yet a person of honour. Those who are willing to pick quarrels will overlook that which is worthy and deserving, and fasten upon that only which seems mean. Some sordid spirits regard no branch, no not the Branch from the stem of Jesse (Isa. xi. 1), if it be not the top branch.

(2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly, his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress Mary, but plain Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by.

(3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth.

(4.) His sisters too are all with us; they should therefore have loved him and respected him the more, because he was one of themselves, but therefore they despised him. They were offended in him: they stumbled at these stumbling-stones, for he was set for a sign that should be spoken against, Luke ii. 34; Isa. viii. 14.

II. See how he resented this contempt, v. 57, 58.

1. It did not trouble his heart. It appears he was not much concerned at it; he despised the shame, Heb. xii. 2. Instead of aggravating the affront, or expressing an offence at it, or returning such an answer to their foolish suggestions as they deserved, he mildly imputes it to the common humour of the children of men, to undervalue excellences that are cheap, and common, and home-bred. It is usually so. A prophet is not without honour, save in his own country. Note, (1.) Prophets should have honour paid them, and commonly have; men of God are great men, and men of honour, and challenge respect. It is strange indeed if prophets have not honour. (2.) Notwithstanding this, they are commonly least regarded and reverenced in their own country, nay, and sometimes are most envied. Familiarity breeds contempt.

2. It did for the present (to speak with reverence), in effect, tie his hands: He did not many mighty works there, because of their unbelief. Note, Unbelief is the great obstruction to Christ's favours. All things are in general possible to God (ch. xix. 26), but then it is to him that believes as to the particulars, Mark ix. 23. The gospel is the power of God unto salvation, but then it is to every one that believes, Rom. i. 16. So that if mighty works be not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us. By grace ye are saved, and that is a mighty work, but it is through faith, Eph. ii. 8.

CHAP. XIII.

Verse 1. The same day] WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon, he sat and taught the people (as it may seem) in the afternoon. A [illegible: 1 word] of preaching twice a day. Chrysostoms practise was toQuench not [illegible: 2 words] [non-Latin text not transcribed] Preach in the afternoon, and by candle-light; as appears by his Note on, 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by. Luther likewise preached twice [illegible: 1 word] day: which because one Nicolas White commended in him, heAct and Mon. [illegible: 1 word]. 950. was accused of heresie in the raigne of Hen. 8. And this commendable course began to be disgraced and cryed down in our daies as Puritanicall and superfluous. A learned Bishop was highly extolled in print for saying that when he was a Lecturer in London B. [illegible: 1 word]. he preached in the morning but prated only in the after-noon. A fair commendation for him. He sat by the sea-side] As waiting an oppertunity of doing good to mens souls: which was no sooner offered, but he readily laid hold on. So St Paul took a text of one of the Altars in Athens, and discourseth on it to the superstitious people. A ministerTit. 3. 1. must stand ever upon his watch-tower, prompt and present, ready and speedy to every good work (as the bee so soon as ever the sun breaks forth, flyes abroad to gather hony and wax) accounting employment a preferment, as [illegible: 1 word] Saviour did, Iohn 17. 4.

Verse 2. He went into a ship and sat] Thinking, perhaps, there to repose himself, after his hard conflict with the [illegible: 1 word]. But the sight of a new audience, incites him to a new pains of preaching to them And as he held no time unseasonable, so no place unfit for such a purpose. We finde him [illegible: 1 word] teaching, not in the Temple only and synagogues on the Sabbath day (as he did constantly) but in the mountains, in cities, in private houses, by the sea-side, by the way side by the wells side, any where, every where, no place came [illegible: 1 word] to him, no pulpet displeased him.

Verse 3. And he spake many things to them in parables] A parable, saith Suidas, is [non-Latin text not transcribed], a setting forth of the matter by way of similitude from something else that differs in kinde, and yet in some sort resembleth and illustrateth it. Christ, the Prince of preachers, varieth his kinde of teaching, according to the nature and necessity of his audience, speaking as they could hear, as they could bear, saith St Mark. Ministers, in like sort, must turne themselves, as it were into all shapes and fashions both of spirit and speech, to win people to God. Behold a sower went forth] Our Saviour stirrs them up to [illegible: 1 word] by a Behold. Which though it might seem not so needfull to be said to such as came far, and now looked throw him, as it were, for a Sermon: yet he, well knowing how dull men are to conceave heavenly mysteries, how weak to remember, hard to believe, and slow to practise, calls for their utmost attention to his divine doctrine, and gives them a just reason thereof in his ensuing discourse. It fares with the best; whiles they hear, as with little ones, when they are saying their lesson; if but a bird flie by, they must needs look after it: besides the devils malice striving to distract, stupifie, or steal away the good seed, that it may come to nothing.

Verse 4. And when he sowed, some seed, &c.] The word is a seed of immortallity. For, 1. As seeds are small things, yet produce great substances, as an acorn an oak, &c. so by the foolishnes of preaching souls are saved, like as by the blowing of ramshorns the wals of Iericho were subverted. 2. As the seed must be harrowed into the earth, so must the word be hid in the heart, ere it [illegible: 1 word]. 3. As the seedsman cannot make an harvest without the influence of heaven: so, let us to the wearing of our tongues to the stump (as that Martyr expressed it) preach and pray neverM. [illegible: 1 word] serm. of step. [illegible: 1 word] est [illegible: 1 word], vest [illegible: 2 words], Dei [illegible: 1 word]. Cyril. so much, men will on in their sins, unlesse God give the blessing, Paul may plant, &c. 4. As good seed if not cast into good ground yeelds no harvest: so the word preached, if not received into good and honest hearts, proves [illegible: 1 word]. The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour, nay, much the worse. 5. As the harvest is potentially in the seed: so is eternall life in the word preached, Rom. 1. 16. As the rain from heaven hath a fatnesse with it, and a [illegible: 1 word] influence more then other standing waters, so there is not the like life in other ordinances, as in Preaching. None to that, as David said of Goliahs sword.

Verse 5, 6, 7, 8. Some fell upon stony places, &c.] Our Saviour, his own best interpreter, explains all this to his Disciples, vers. 18. 19. The intent of these severall parables seems to have been, to confirm that which he had said in the former chapter, vers. 50. that they that do the will of his heavenly Father, shall be owned and crowned by him, as his dearest relations and alliences. As also to teach the people not to rest in hearing, sith three parts of four hear and perish. Which losse is yet sweetly repaired by the fruitfullnesse of the good hearers, some whereof bring forth an hundred fold, some sixty, some thirty, the fertilty of one grain making amends, for the barrennesse of many; so that the sower repents not of his pains; It's well worth while, if but one soul [illegible: 1 word] to God by a whole lifes-labour.

Verse 9. Who hath ears to hear, &c] q. d. Some have ears to hear, some not. So he divideth his hearers into Auritos & surdos. All men have not faith, saith St Paul. Mens ears must be boared as Davids, their hearts opened, as Lydias, ere the word can enter, Pray we that Christ would say Epphata unto us, and that when he opens our ears, and by them our hearts, that he would make the bore big enough: sith with what measure we meat, it shall be measured to us, and unto us that hear, shall more be given, [illegible: 1 word] 4 24. The greater diligence we use in hearing, the more apparent shall be our profiting.

Verse 10. And his Disciples came and said unto him] They came to him for satisfaction. Note this against those captious and capricious hearers, that maliciously relate to others, that which to them seems not so well or wisely said by the Preacher, and come not to the Preacher himself, who can best unfold his own minde (all cannot be said in an hour) and make his own apologie. Some sit behind the pillar, as Eli dealt by Hannah, to watch and catch what they may carp and cavil at. They content themselves to have exercised their criticismes upon the Preacher, and that's all they make of a Sermon, [illegible: 1 word] never so savoury and seasonable. These are [illegible: 1 word] hearers.

Verse 11. Because it is given to you] Plutarch thinks that [non-Latin text not transcribed] life is given to men meerly for the getting of knowledge. And the Greeks call man [non-Latin text not transcribed] for the inbred desire of light and knowledge, that is naturally in all. But desire we never so much, none can attain to sound and saving knowledge, but those only to whom it is given from above: into whose hearts Christ lets in a [illegible: 1 word] of heavenly light. Hence Prov. 30. 3. 4. to know heavenly things, is to ascend into heaven. And Luk. 12. 48. to know the Masters will, is the great talent of all other: there is a [Much] set upon it. But to them it is not given] By a secret, but most just judgement of God, who hath mercy on whom he will, and whom he will he hardneth. The reason of many things now hid from us, we shall see at the last day. Have patience, and be content in the mean while, with a learned ignorance.

Verse 12. For whosoever hath, to him shall be given] sc. If he have it for practise, not else, Zach. 11. 17. Men, to the hearing of the word, must bring with them the loan and advantage of former doctrine communicated to them, if they mean to do any good of it. And then, as Manoah beleeved (before the Angell vanished in the sacrifice) and sought no such signe to confirm him, yet had it: so God will heap favours upon them, and every former shall be a pledge of a future. God gives grace for grace, that is, say [illegible: 1 word], where he findes one grace he gives another. From him shall be taken away even that he hath]. That he seems to have, saith St Luke, for indeed all he hath is but a seeming, a semblance, he walketh in a vain shew, he hath only the varnish of vertue, which God shall wash of with rivers of brimstone. Albeit hypocrites are commonly detected even in this life: how else should their names rot, as every wicked mans must.

Verse 13 Therefore speak I to them in parables] Because their willfull blindenesse aad stubbornesse deserves I should [illegible: 1 word]. de corr: & gratia, c. 7. do it. They are sinuers against their own soules, let them rue it therefore. And hearing they hear not] Audientes corporis sensu, non [illegible: 3 words], saith Augustine.

Verse 14. In [illegible: 1 word] is fulfilled] [non-Latin text not transcribed] is again fulfilled. q. d. It is [illegible: 1 word] with [illegible: 1 word] now, as it was with those then. The same fable is acted, [illegible: 2 words] only changed. Mens hearts are as hard as ever they were, [illegible: 1 word] grace of the Gospel hath not mended them a whit, nor ever will do, till God strike the stroke. And shall not understand] Deus ijs in lingua sua [illegible: 1 word], qui in Christo, suis Atticus, their wit serves them not in spiritualls. Seeing ye shall see, and not perceive] As Hagar saw not the [non-Latin text not transcribed]. [illegible: 1 word]. fountain that was afore her, till her eies were opened.

Verse 15. For this peoples heart, &c.] A fat heart is a fearfull plague. Their heart is fat as grease, but I delight in thy law, Psal. 119 70. None can delight in Gods law that are fat hearted. Feeding cattel we know, are most brutish and blockish. And Phyfiognomers observe, that a full and fat heart, betokens a dull and doltish disposition. Eglons fat paunch would not part with the ponyard: and Pliny tells of bears so fat that they felt not the tharpest prickles. Their ears are dull of hearing] So were the believing Hebrews, [non-Latin text not transcribed] for the which they are much taxed and [illegible: 1 word] by the Apostle. Surdaster erat M Crassus: sed illud pejus, quid malè audiebat, [illegible: 1 word]. 5. 11. saith Tully. These here hear very ill, for their no better hearing. [illegible: 1 word]. [illegible: 1 word]. Their eies they have closed] Or they wink hard with their eies: they shut the windowes lest the light should come in: [illegible: 1 word] liberiùs peccent libentèr ignorant, they do not, what they might, toward the work. [illegible: 1 word]. Lest at any time they should see] See we may here (in that which they should have seen and done) the right order of repentance to salvation, never to be repented of. The blinde eie is opened, the deaf eare unstopped, the dull heart affected, &c. God first puts his lawes into mens mindes, that they may know them, and then writes the same in their hearts, that they may have the comfort, feeling and [illegible: 1 word] of them: And then it is, I will be to them a God and they shall be to me a people Heb. 8. 10.

Verse 16. But blessed are your eies, &c.] Demarathus of Corinth was wont to say that those Grecians lost a great part of [illegible: 1 word]. the comfort of their lives, that had not seen great Alexander sitting on Darius his throne. St Austin wished but to have seen three sights, Romam in flore, Paulum [illegible: 1 word], Christum in corpore, Rome in the flourish, Paul in the pulpet, Christ in the [illegible: 1 word]. And your [illegible: 1 word], for they hear] The turtles voice, the joyfull sound, the [illegible: 1 word] Oracles, the precious promises of the word, therefore called the word, by a specialty, because our ears should listen after no other word but that. Origen chides his hearers for nothing so much, as for this that they came so seldom to hear Gods word: and that when they came, they heard it so carelessely, rectè judicans, saith Erasmus, hinc esse praecipuum pietatis profectum [illegible: 1 word]. [illegible: 1 word]: [illegible: 2 words]. opera. aut defectum, as one that well knew that mens growth in grace, is according to their heed in hearing.

Verse 17. Desired to see those things that ye see, &c.] They saw them and saluted them only a farre off, and in the dark glasse of the ceremonies. But we all with open face, &c. 2 Cor. 3. 18. The1 King. 7. 23. sea about the altar was brazen, and what eyes could pierce thorow [illegible: 1 word]. 4. 6. it. Now our sea about the throne is glassie, like to crystall, clearly conveying the light and sight of God to our eyes. All Gods ordinances are now so clear, that you may see Christs face in them. Yea, as the glasse set full against the Sun, receives not only the beams, as other dark bodies do, but the image of the Sun: so the understanding with open face beholding Christ, is transformed into the image and similitude of Christ.

Verse 18. Hear ye therefore the Parable, &c.] The Disciples had asked him concerning the multitude, vers. 10. Why speakest thou to them in Parables? They pretended that the multitude understood him not, and therefore he should do well to shew them the meaning. They were ashamed, belike, to bewray their own ignorance: but our Saviour calls to them also to hear the Parable explained. We are all willing to make the best of our own case, to hide our crooked legs with long garments, &c. Nature need not be taught to tell her own tale.

Verse 19. The word of the Kingdom] So called, because it points to, and paints out the way to the Kingdom: and is therefore also called, The word of life, the power of God to salvation: Heaven is potentially in it, as the harvest is in the seed, as above I noted. And understandeth it not] Considereth it not, as the Syriack here hath it, using the same word that David doth, Psal. 41. 1. [non-Latin text not transcribed]. Blessed is the man that wisely considereth the poor and needy. Consideration [illegible: 1 word] on the Word when it hath been heardJam. 1. 21. (which else lies loose, and is driven away as chaff before the winde) maketh it to become [illegible: 1 word] ingraffed Word, as the science graffed into the stock, or as a tree rooted by the rivers side, that removes not. Then cometh the wicked one] The troubler of Israel, the master [non-Latin text not transcribed]. of misrule; he's one at Church, whosoever is the other. A Doeg, Job 1. 6. a devil, may set his foot as far within the Sanctuary, as a David. The sons of God cannot present themselves before the Lord, but Satan comes also amongst them, to do ill offices. [non-Latin text not transcribed] pro [non-Latin text not transcribed]. And catcheth away that which was sown in his heart] That is, upon his heart: for into his heart the seed never came, because the devil had made a path-way over it. People are now so Sermontrodden many of them, that their hearts, like foot-paths, grow hard by the Word, which takes no more impression, then rain doth upon a rock: they have brawny brests, horny heart-strings, dead and dedolent dispositions. Hence they become a prey to the devil, as Abrahams sacrifice would have been to the fowls of the air, had he [illegible: 1 word]. 15. 11. not huffed them away.

Verse 20. And anon with joy receiveth it] Anon, or immediately. Temporaries are too sudden: and, or ere they be soundly humbled, will be catching at the comforts, as children do at sweet-meat, stuffing themselves pillows with the promises, that they may sin more securely: Praesumendo sperant, & sperando pereunt, as one saith. These are your [illegible: 1 word]-Christians, so hot at first that they can never hold out. Swift at hand gives in ere night, when soft and fair goes far. With joy receiveth it] Or with grief, if the nature of the doctrine require it. For by one affection we are to understand the rest also. There's no grace but bath a counterfeit; Faciunt & [illegible: 1 word] favos, & simiae imitantur homines. The Sorcerers seemed to doe as much as Moses. Many Apostates have had many meltings, and much sudden strong joy, so as they have [illegible: 1 word] the joy they have found at the hearing of the Word, hath been so great, that if it had continued but a while, they could not have lived, but their spirits would have expired. Many examples there are of such. Howbeit in these flashings, [illegible: 1 word] truths of God (saith a Divine) passe by them, as water thorow aM. [illegible: 1 word]. conduit, and leave a dew; but soak not, as water into the [illegible: 1 word].

Verse 21. Yet hath he not root in himself] These fleshy [illegible: 1 word] have not principles to maintain them, and therefore come to nothing. They are enlightned only as by a [illegible: 1 word] of lightening, and not by the Sun-beam; they do no more then taste of the good WordHeb. [illegible: 1 word] 4, [illegible: 1 word]. of God, as Cooks do of their [illegible: 1 word], they [illegible: 1 word] nothing down, [illegible: 1 word]. [illegible: 1 word] 14. they digest it not. A good man is satisfied from himself, saith Solomon, hath a spring within his own brest. Hic sat [illegible: 1 word], said Oecolampadius, clapping his hand upon his heart: This the temporary cannot say, He is moved by some externall principle, as are Clocks, Winde-mils, and the like: The root of the matter is not [illegible: 1 word] 19. 28. in him: He wants depth of earth. [non-Latin text not transcribed], saith another Evangelist, the plow hath not gone deep enough; and therefore, though the earth be good, and the seed good, yet being uncovered, unburied, it miscarries. Exoriuntur, sed exuruntur, His roots are dried up beneath, and above is his bud cut off, Job 18. 16. For when tribulation or persecution ariseth] As it will, for [illegible: 2 words] crucis, saith one. And opposition is, Evangelij [illegible: 1 word], [illegible: 1 word]. saith another. It is but a delicacy to go about to divide Christ and his crosse. By and by he is offended,] [illegible: 1 word] Christus cum suo [illegible: 1 word], saith he. Let Christ keep his heaven to himself, if it can be had upon no other terms; he is resolved to suffer nothing. When it comes to that once, he kicks up profession, and may [illegible: 1 word] prove a spitefull adversary of the same ministry, which he once admired, as Herod, and a proud contemner of the same remorse, with which himself was sometime smitten, as Saul.

Verse 22. He that received the seed among thorns] So the love of money is called, because it chokes the word, pricks the conscience, harbours vermine lusts. Magna [illegible: 1 word], ut rei [illegible: 1 word] nominis, [illegible: 1 word] & vitiis. Let rich men look to it, saith Gregory, that theyDum [illegible: 1 word] par as per [illegible: 1 word] parta peris. Viderint divites quomo [illegible: 1 word] spinas sine punctione [illegible: 1 word]. handle their thorns without pricking their fingers; that whiles they load themselves with earth, they lose not heaven, as Shimei seeking his servants lost himself. Set not thy heart upon the Asses (said Samuel to Saul) sith to thee is the desire of all Israel. Set not your hearts, say I, on this worlds trash, sith [illegible: 1 word] things abide you. Martha was troubled about many things, but neglected that one thing necessary, to sit, as her [illegible: 1 word] did, at Christs feet, and hear his word. This Christ checks her for. And the deceitfulnesse of riches] The world is a subtill, sly enemy, [non-Latin text not transcribed]. [illegible: 1 word]. de Herodoto. that doth easily insinuate and dangerously deceive. We may safely say of it, as he sometimes did of an Historian, Both it's words and shews are full of fraud. As the Panther hides his deformed head, till the sweet sent have drawn other beasts into his danger: so deals the world, alluring men by the deceitfulnesse of riches, and masking the monstrous and deformed head, the end thereof, under the gilded shew of good husbandry, or disguised shape of sin. In a word, these outward things, [illegible: 1 word] as hosts they welcome us into our Inne with smiling countenance, yet, unlesse we look better to them, they will cut our [illegible: 1 word] in our beds. And he becometh unfiu it full] Because the [illegible: 1 word] over-top the corn; whereas the good ground, though it hath many thorns, yet the corn ascends above them, grace is superiour to corruption,Mark 4 8. the fruit springs up and encreaseth, as S. Mark hath it. These thorny-ground-hearers, though they stood out persecution, and shranck not in the wetting, as the stony-ground did, yet, because the plow had not gone so low as to break up the roots, whereby their hearts were fastened to earthly contents, they proved also unfruitfull. See how far a man may go, and yet be never the near after all. The stony and thorny ground were nearer to the nature of the good ground, then that of the high-way, and yet fell short of heaven.

Verse 23. But he that received seed, &c.] Which is but a fourth part, if so much, of those that have the word purely and powerfully preached unto them. As at Ephesus, so in our Church-assemblies, [illegible: 2 words]. the more part know not wherefore they are come together. They will say, to serve God, and hear his Word, but who this God is, or how his Word is to be heard, they neither know nor care. If the belly may be filled, the back fitted, &c. They have as [illegible: 2 words], [illegible: 1 word], [illegible: 2 words]. much as they look after. And of such dust-heaps as these, [illegible: 1 word] corners are full: Our Church is as much pestered, and [illegible: 1 word] dark with [illegible: 2 words], 13. these Epieures and Atheists, who yet will not misse a Sermon, as AEgypt was with the Grashoppers. These are those last and loosest times, wherein, by reason of the over-flow of iniquity, The love of many is waxen cold, but he that endureth to the end shall be saved. Where note that for many that lose their love to Gods word, it is but a He in the singular number that holds out therein to the end. Some an hundred fold] As Isaac's seed did, that he sowed in the land of Canaan. This is not every mans happinesse: yet we must propound to our selves the highest pitch. And let as many as are [illegible: 1 word] be thus minded. That man for heaven, and heaven for him, that sets up for his mark, The resurrection of the dead, Phil 3. 11. that is, that perfection of holines that accompanieth the [illegible: 1 word] of the [illegible: 1 word]. Some sixty, some thirty] It befals not every man to excell, but it behoves every man to exact of himself such a growth in grace, [illegible: 2 words] profiting may appear to all, and that he is neither barren, [illegible: 1 word] unfruitfull in the knowledge of Iesus Christ. The vine is the [illegible: 3 words]. weakest of plants, yet bears abundantly. Thyatira had but a little [illegible: 1 word]. 3. strength, yet a great door opened. The Colossians were butCol. [illegible: 1 word]. 13. [illegible: 1 word], and not born, yet preciously esteemed of God. He accepteth according to that a man hath, be it more or lesse, he blesseth Isa. 44. 3. our buds. Courage therefore, though not so fruitfull, as thou [illegible: 1 word] be. [illegible: 1 word] earnest pantings, inquietations and desires of better cannot but commend thee much to God. Prima sequentem, [illegible: 1 word] de [illegible: 1 word]. [illegible: 1 word] est in [illegible: 1 word] tertiis que consistere, faith one. And Summum [illegible: 1 word] lib. [illegible: 1 word]. in [illegible: 1 word]. [illegible: 1 word] affectantes, satis honestè vel in secundo fastigio conspiciemur, faith another. Aspire to the highest pitch, but be not discouraged, though ye fall somewhat short of it. Every man cannot excell.

Verse 24. The Kingdom of heaven] viz. Here on earth. For we have eternall life already. 1. In pretio. 2. Promisso. 3. [illegible: 1 word], in the price, promise, first-fruits. As God prepared Paradise for Adam, so he hath heaven for his. Howbeit he reserves not all for hereafter; but gives a grape of Canaan in this wildernesse, where, by righteousnesse, and peace, and joy in theM. Whitfields [illegible: 1 word] to [illegible: 1 word] converted holy Ghost, Gods people doe even eat, and drink, and sleep eternall life, as it was once said of a reverend Divine of Scotland. Which sowed good seed in his field] Among the Romans it was,Plin lib. 18. [illegible: 1 word] censorium agrum malè colere, a fault punishable by the Majores [illegible: 1 word] siquem [illegible: 1 word], [illegible: 2 words], virum [illegible: 1 word], [illegible: 2 words] Varro Censors, to be an ill seedsman. And when they would highly commend any, they would say, He is an honest man, and a good plow man.

Verse 25. But while men slept] Christ the Lord of the husbandry neither slumbereth nor sleepeth: but the under-labourers and land-holders, to whom he lets out his vineyard, are frequently [illegible: 1 word] to be supine and secure, Zech. 4. 1. It fared with the good [illegible: 1 word] majora [illegible: 1 word], [illegible: 4 words]. Aug. Prophet, as with a drowsie person; who, though awake and set to work, is ready to sleep at it. And albeit we watch against greater, yet lesser evils are ready to steal upon us at unawares, as Austin hath it. His enemy came] This is the Ministers misery: Other men finde their work as they left it; but when Ministers have doneUt jugulem [illegible: 2 words] de nocte [illegible: 1 word]. their best [illegible: 1 word] one Sabbath-day, the enemy comes ere the next, and [illegible: 1 word]. They sleep and are fearlesse, he wakes for a mischief, and is restlesse. Learn for shame of the devil (said father Latimer Ut [illegible: 1 word] serves non expergiscere? to carelesse Minister) to watch over your flocks. God will shortly send out summons for sleepers; and the devil waketh and walketh, seeking whom to devour. His instruments also are wonderous [illegible: 1 line]. active in evil. O pray (said a dying man in the beginning of the German Reformation) that God would preserve the Gospel: for the Pope of Rome and the Councel of Trent do bestirre themselves wonderfully! May not we say as much and more now-adaies? And sowed tares among the wheat] [illegible: 1 word] it were rendered, blasted corn, that yeelds nothing better at harvest then [illegible: 1 word] and chast; though it be in all things like the good corn, and the contrary appeareth not till towards harvest, when the dust is driven away by the winde, the chaff cast into the fire. Hereby are meant hypocrites and heretikes, Qui [illegible: 1 word] in [illegible: 1 word] [illegible: 1 line]. esse possunt, in area non possunt, who shall be sifted out [illegible: 1 line]. one day. And went his way] As if he had done no such thing. Satan hides his cloven [illegible: 1 word], as much as he can, and would seem no other then an angel of light. Or abijt, idest, latuit, saith one: he went away, that is, he lurked, as his imps use to do, under the fair penthouse of zeal and seeming devotion, under the broad leaves of formall [illegible: 1 word].

Verse 26. Then appeared the tares also] Hypocrites are sure [illegible: 1 word] or later to be detected. All will out at length. Sacco solute apparuit argentum. When God turns the bottom of the bag upwards, their secret sins will appear; They shall finde themselves in [illegible: 1 word]. 5. 14. all evil, in the middest of the Congregation and Assembly. They that [illegible: 1 word]. 125. 5. turn aside unto their crooked waies, shall be led forth with the workers of iniquity.

Verse 27. So the servants of the housholder, &c.] Godly Ministers are much vexed at hypocrites, and [illegible: 1 word] hearers. So was our Saviour at the Pharisees, Mark 3. 5. he looked on them with anger, being [illegible: 1 word] at the hardnesse of their hearts. So was Paul at Elymas the sorcerer: he set his eies upon him, as if he would have looked [illegible: 1 word] him; after which lightning, [illegible: 1 word] Act. 13. 9, 10. [illegible: 1 word] 6. that terrible thunder-clap, O full of all subtilty, &c. So was Peter at Simon Magus, and S. John at [illegible: 1 word], I would they were even cut off that trouble you. Mihi certè Anxentius nunquam aliud quàm diabolus erit, quia Arrianus, saith Hilarius, who also called Constantius Antichrist.

Verse 28. Wilt thou then that we go, &c.] This was zeal indeed, but rash and unseasonable, and is therefore to be moderated by prudence and patience. Those two sons of thunder had over quick and hot spirits, [illegible: 1 word] 9. 55. Luther confessed before the Emperour Act. and Mon. sol 777. at Wormes, that in his books against private and particular persons, he had been more vehement then his religion and profession required. And he that writes the history of the Trent-Councell tells us, if we may beleeve him, that in Colloquio [illegible: 1 word], [illegible: 1 word], speaker for the Protestants, entring into the matter of the Eucharist, [illegible: 1 word]. of Counc. [illegible: 1 word] [illegible: 1 word] 453. spake with such heat, that he gave but ill satisfaction to those of his own party; so that he was commanded to conclude. Zeal should eat us up, but not eat up our discretion, our moderation.

Verse 29. Lest whilst ye gather up the tares] Those that are now tares, hypocrites, may become good corn, good Christians. Iether an Ish [illegible: 1 word] by nation, may prove an Israelite by religion. Simon Magus may perhaps have the thoughts of his heart forgivenActs 8. 21. him. In the year 1553. a Priest at Canterbury, said Masse on one day; and the next day after he came into the Pulpit, and desired all the people to forgive him: for he said he had betrayed Christ, yet not as Iudas did, but as Peter: and so made a long Sermon Act. and Mon. sol. 1330. against the Masse.

Verse 20. Binde them in bundles, &c.] This shall be the Angels office at the last day, to bundle up swearers with swearers, drunkards with drunkards, &c. that they may suffer together, as they have sinned together, and pledge one another in that cup of fire and brimstone that shall then be poured down their throats, Psal. 11. 6. As in the mean, brimstone is here scattered upon their habitation, Job 18. 15. every moment ready to take fire, if God but lighten upon it, with the arrows of his indignation, Psal. 18. 14

Verse 31. Is like to a grain of mustard-seed] Which soon pierceth the nostrils and brain, as Pliny noteth, and hurteth the eyes, as the very name in Greek importeth. But that which our Sublimis fertur, quando non aliud magis in nares & [illegible: 1 word] penetrat. [illegible: 1 word] l. [illegible: 1 word] [illegible: 1 word] 22. [non-Latin text not transcribed] Saviour here observeth and applieth in it is, the smallnesse of the seed, the greatnesse of the stalk or tree that comes of it, and the use of the branches, for birds to build in. This grain of mustard-seed sowed, is the word preached: which though it seem small and contemptible, proves quick and powerfull: Hitherto flee the birds of the ayr, Gods elect for shade in prosperity, for shelter in adversity. Yea as the trees of America, but especially of Brasile, are so huge, that severall families are reported to have lived in severallHeb. 4. [illegible: 1 word] of one tree, to such a number as are in some petty village, [illegible: 1 word] Geog. pag. [illegible: 1 word]. or [illegible: 1 word] here: So is the growth of the Gospel, it runs and is glorified, 2 Thess, 3. 1. as the Jerusalem-Artichoke overruns the [illegible: 5 words] ground, wheresoever it is planted. It was a just wonder how it was carried, as on Angels wings, over all the world by the preaching of the Apostles at first, and now again, in the late Reformation, by Luther and some few other men of mean rank, but of rare successe. These were those Angels that [illegible: 1 word] flying with the [illegible: 1 word] Gospel (no new doctrin as the Adversaries slander it) in the middest of heaven, or betwixt heaven and earth; because their doctrine at first was not so clearly confirmed to others, [illegible: 1 word] so fully [illegible: 1 word] by themselves. Melancthon confesseth, Quod [illegible: 1 word] habemus, sc. [illegible: 1 word]: quos [illegible: 1 word], non [illegible: 1 word]. And Cardinall [illegible: 1 word] (saith the same Melancthon) reading the Ansborough-Confession, saith, that our cause concerningRev. 146, 7. the righteousnesse of faith, was stronger in the confirmation, [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. then in the confutation of the contrary opinion. Quod verum est, as he there yeeldeth, quia facilius [illegible: 1 word] in sophisticis quam [illegible: 1 word]. [illegible: 1 word]. Joh. Manl. in [illegible: 1 word]. com. pag. 75. destruere: In Physicis contra. But our John Wickliffe, long before Luther, wrote more then two hundred volumes against the the Pope. The Lady Anne, wife to K. Richard the second, sister to Wence slaus K. of [illegible: 1 word], by living here was made acquainted [illegible: 1 word] plus quam 200 [illegible: 1 word]. [illegible: 2 words] [illegible: 1 word] in Apoc. 146 [illegible: 1 word]. [illegible: 1 word] pag 375. In [illegible: 1 word] & [illegible: 5 words] with the Gospel. Whence also many Bohemians coming hither, conveyed [illegible: 1 word] book into Bohemia; whereby a good foundation was laid for a [illegible: 1 word] Reformation. After this, were stirred up there by God, John Husse and Hierom of Prague; who so propagated the [illegible: 1 word] in that Kingdom, that in the year of Christ 1451. the Church of God at Constantinople, congratulated to the University of [illegible: 1 word] [illegible: 1 word] happy [illegible: 1 word], and exhorted them to [illegible: 1 word]. For before the Hussites, by the mediation of [illegible: 1 word] Sophia, who [illegible: 1 word] them, had obtained of the King the [illegible: 1 word] exercise of their Religion [illegible: 1 word] Bohemia. Howbeit, soon after this, they [illegible: 2 words] persecution by the Popish party, who yet could say no worse of them then this; In their lives they are modest, in their [illegible: 2 words], in their [illegible: 1 word] one towards another servent; but their [illegible: 1 word] is [illegible: 1 word] and stark naught, saith [illegible: 5 words] [illegible: 2 words] the [illegible: 1 word]. And why stark naught? [illegible: 1 word] another of [illegible: 2 words] shall tell you: Their [illegible: 1 word], saith he, is [illegible: 2 words], 1. Because of so long standing.2 [illegible: 1 word] 2. Because so far [illegible: 1 word]. 3. [illegible: 1 word] their shew of purity, &c. This3 [illegible: 4 words]. [illegible: 1 word]. Revius de [illegible: 1 word]. Pont. pag. 151. paved a way for the great work which Luther began in Germany, the last of October 1617. And it was strangely carried on; 1. By diligent preaching. 2. Printing good books. 3. Translating the holy Scriptures into vulgar tongues. 4. Catechising of youth. [illegible: 5 words] 5. Offering publike disputation. 6. Martyrologies. Here in England was a great door opened at the same time, but many [illegible: 1 word]. The establishing of that Reformation, how unpersit soever; to be done by so weak and simple means, yea by casuall and crosse means (saith one) against the force of so puissant and politick an enemy, is [illegible: 1 word] miracle, which we are in these times to look for. It is such a thing (saith another) as the former age had even despaired of, the present age admireth, and the future shall stand amazed at. K. Henry the eighth, whom God used as an Instrument in the work, had first written against Luther, and afterwards [illegible: 2 words] dec 2 ep [illegible: 1 word] cat. established those six sacrilegious Articles. And sitting in Parliament, he thus complained of the stirs that were made about religion. There are many, saith he, that are too busie with their new Sumpsimus, and others that dote too much upon their old Mumpsimus. The new religion though true, he and they all, for most Act. and [illegible: 1 word]. sol. 943. part, envyed: the old, though their own, they despised. John Frith withstood the violence of three of the most obstinate amongst them, Rochester, Moor and Rastall: Whereof the one by the helpe of the doctours, the other by wresting the Scriptures, and the third by the help of naturall Philosophy had conspired against him. But he, as another Hercules (saith Mr Fox) fighting with all three at once, did so overthrow and confound them, that he converted Rastall to his part: Rochester and Moor were afterwards both beheaded for denying the Kings supremacy. Reformation hath ever met with opposition, and never more then now, men fighting for their lusts, which they love as their lives, and are loth to part with. But Christ shall raigne when all's done: and those golden times are now at hand, that the new [illegible: 1 word], which signifies the state of the Church in this world, when it hath passed the furnace of [illegible: 1 word], presently upon it, shall be all of fine gold. Let us contribute thereunto our earnest prayers and utmost pains; not abiding among the sheepfolds with Reuben, nor remaining in ships with Dan, &c. Judg. 5. 16, 17. not standing off, and casting perils, as the Priests and Levites in [illegible: 1 word] daies; but beginning the Reformation2 Chro. [illegible: 1 word]. 12. as Gideon did at [illegible: 1 word] own hearts and houses, lest with [illegible: 1 word], in stead of making up the breach, we prove makers of breaches. Were our dangers greater, thy single reformation may doe much to prevent them, Ier. 5. 1. As, were our hopes greater, thy sin and security may unravell them and undo all, Eccles. 9. 18. One sianer destroyeth much good: Be moving therefore in thine own orb, and bestir thee as Nehemiah did, trading every talent wherewith divine providence hath entrusted thee for Ierusalems welfare: giving no rest either to thy self or to God, as his remembrancer untill he have established, and made her a praise in the whole earth, Isa. 62. 6, 7.

Verse 32. Which indeed is the least of all seeds] That is, one of [non-Latin text not transcribed]. the least; for there is as little, or lesse then it, as Poppy-seed, &c. [illegible: 1 word] semina adeò sunt minuta, ut [illegible: 1 word] oculis cernt non possint, & tamen in ijs tanta est arbor, [illegible: 2 words] [illegible: 1 word]. lib. 11 cap. 1. Tremell. in Test. Syr. Cypresse seeds are said to be so small, that they can hardly be seen asunder; and yet of them grows so great and tall a tree, Nusquam magis tota natura quam in minimis, saith Pliny. Tremellius testifieth, that things almost incredible are related of the wonderfull growth of the Jewish mustard-seed. Maldonat also telleth us, that in Spain he had seen little woods of mustard-seed-trees; and that the bakers therehence fet fuell to heat their ovens, and doe other offices. The word of God (a thing worth observation, saith a modern Divine) is in the Gospel compared to mustard-seed; which (as one gathereth out of Pythagoras) of all seeds is most in [illegible: 1 word]. [illegible: 2 words]. ascent, taketh deepest root, and being mixt with vineger is soveraignD. Playsere. against serpents. Right so the word of God worketh effectually in us, begets an ascent in our affections, layes in us a sure foundation, and though it touch us sharply as vineger, yet is a most powerfull preservative against that old serpent.

Verse 33. The Kingdom of heaver is like unto leaven] Which soon diffuseth it self into the whole lump. The word of God is not bound, though the Preacher, haply, be in bonds, 2 Tim. 2. 9. but runnes, and is [illegible: 1 word], 2 [illegible: 1 word]. 2. 1. In the beginning of Q. Maries raign, almost all the prisons in England (saith Mr Fox) were [illegible: 1 word] right Christian schools and Churches. During the Act. and Mon. fol 1381. time of Mr Bradfords imprisonment in the Kings-bench and Counter in the Poultrey, he preached twice a day continually, unlesse sicknesse hindred him: where also the [illegible: 1 word] was administred. And through his means (the [illegible: 1 word] so well did bear with him) such resort of good people was daily at his lecture, and [illegible: 1 word] 1457. ministration of the Sacrament, that commonly his chamber was well-nigh filled there with. Concerning the Christian Congregation (saith the same Authour) in Q. Maries time, there were sometimes 40, sometimes 100, sometimes 200 met together. I [illegible: 1 word]. 1881. have heard of one, who being sent to them to take their names, and to espie their doing, yet in being among them was converted, and cryed them all mercy.

Verse 34. And without a parable spake he not, &c.] A singular judgement of God upon them for their contumacy and contempt of the Gospel: So is it now upon many people, that God taketh sometimes from their most illuminate teachers; clearnesse and perspicuity of expression, for a punishment of their unthankfullnesse and rebellion against the light. Theeves and malefectors that affect darknesse (because the light discovers their evil deeds) are worthily cast into a dark dungeon: so here, Ezekiel, by the just judgement of God upon them, was no more understood by his hearers, then if he had spoken to them in a strange language. Ab [illegible: 1 word] dictu est [non-Latin text not transcribed]. Heraclitus, for his obscurities, was called the Dark Doctour, and it seems he affected it; for he oft commanded his schollers to deliver themselves darkly. A minister is studiously to shun obscuritie Ad hos etiam [illegible: 2 words], cum it. [illegible: 2 words] [non-Latin text not transcribed] [illegible: 1 word] eslo. Ioh. Bodin. Eructabo vel Palam prosoquar in his doctrine. But if neverthelesse he prove obscure and hard to be understood, let the people see a hand of God in it, and rather accuse their own impiety, then the preachers inability.

Verse 35. I will utter things, &c.] I will freely and plentifully eventilate them, as a fountain casteth out her waters constantly and without spare. Charity is no churle: True goodnesse is communicative and a counts that it hath not that good thing that it doth not impart: as that Bishop of Licoln never thought [illegible: 1 word] sepu'tae [illegible: 2 words], celata virtus. Horat. he had that thing which he did not give. It is not powring out, but want of powring out, that dryes up the streams of grace, as of that oile, 2 King. 46. The liberall soul shall be made fat: and he that watereth shall be watered also himself. Prov. 11. 25.

Verse 36. Declare unto us the parable] Private conference hath incredible profit. The Minister cannot possibly say all in an hour: seek settlement from his lips, who both must preserve, and present knowledge to the people: Junius was converted by conference with a country-man of his, not far from Florence, Galeacius Caracciolus, by a similitude of Peter Martyrs in his publike lectures on, 1 Corinth. seconded and set on by private discourse. David was more affected by Nathans Thou art the man, then by all the lectures of the law, for a twelvemoneth before.

Verse 37. Is the Sonne of man] i.e. Signifies the Sonne of man: as Circumcision is the covenant: that is, the signe of the covenant. And as Christ [illegible: 1 word] of the Sacramentall bread. This is my body, which Luther interprets synecdochically, for in, or, under this is my body. Calvin, after Tertullian and Augustine, interprets it metonimically, for this is the signe or the figure of my body. Hence the Jesuites presently cry out: The spirit of God disagreeth not with it self. But these interpretations [illegible: 1 word] disagree: Therefore they are not of the spirit. But let them first agree among themselves, before they quarrel our disagreements: for their own Doctors are exceedingly divided even about this very point of the Eucharist, and know not what their holy Mother holdeth. Bellarmine teacheth, that the substance of the bread, is not turned into the substance of Christs body Productivè, as one thing is made of another, but that the bread goes away, and Christs body comes into the room of it Adductivè, as one thing succeeds into the place of another, the first being voyded: And this, saith he, is the opinion of the Church of Rome, himself being Reader of Controversies at Rome. But Suarez, Reader at [illegible: 1 word] in Spain consutes Bellarmines opinion, tearming it Translocation not Transubstantiation, and saith it is not the Churches opinion.

Verse 38. The field is the world] The Christian world, the Church, not the Roman-Catholike Church only, the Popes territories, as he would have it. The Roatian Hereticks would needs have made the world believe, that they were the only Catholicks. The Anabaptists have the same conceit of themselves. Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince (as he stileth him) inviegheth bitterly at him as one that was meerly carnall, and utterly void of the spirit of Revelation. And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued. The field is the world, therefore not the Church: that by the same reason they might deny, that [illegible: 1 word] breed in the Church. But tares are and will be in the visible Church, as our Saviour purposely teacheth by this parable. The tares are the children of that wicked one] So called partly in respect of their serpentine nature, those corrupt qualities, whereby they resemble the devil: And partly because they creep into the Church by Satans subtilety, being his agents and [illegible: 1 word] ries. Agnosco te primogenitum diaboli said St Iohn of that HeretikeMatth 24. Cerinthus. And Hypocrites are his sonnes and heires, the very free-holders of hell, and other sinners but their tenants, which have their part or lot with hypocrites.

Verse 39. The enemy that sowed them, &c.] As Esther said, the adversary and enemy is that wicked Haman; so Satan, Why [illegible: 1 word] Antiq. [illegible: 1 word]. then have men so much to do with him? The Jews as often as they hear mention of Haman in their synagogues, they do with Martinus Papa exector ex Anglia [illegible: 1 word], cum a Rege [illegible: 2 words] peteret, respondit Rex, [illegible: 1 word] te ad inferos ducat & perducat, ad mare tanen ei commeatum [illegible: 1 word]. [illegible: 1 word]. their fists and hammers beat upon the benches and [illegible: 1 word], as if they did knock upon Hamans head. We have those also that can bid defiance to the devil, spet at his name, curse him haply: but in the mean space listen to his illusions, entertain him into their hearts by obeying his lusts. These are singularly foolish. For it is as if one should be afraid of the name of fire, and yet not fear to be burnt with the flame thereof.

Verse 40. So shall it be in the end of this world] As till then there can be no perfect purgation of the Church. Neverthelesse Magistrates, and all good people must do their utmost within their bounds to further a [illegible: 1 word] a little otherwise then the Cardinals and Prelates of Rome: whom Luther fitly compared to foxes, that came to sweep a dusty house with their tailes, andSleiden: comment. instead of sweeping the dust [illegible: 1 word], sweep it all about the house, so making a great smoke for the time, but when they were gon the [non-Latin text not transcribed]. dust falls all down again. Marcell: Episcoporum [illegible: 1 word] luxum regio [illegible: 1 word], aslum in [illegible: 1 word] is matronarum oblationibus, &c. taxavit.

Verse 41. All things that offend] Gr. All scandals, pests, botches, blocks to others in the way to heaven. Scandalum est reinon bonae sed malae exemplum, aed [illegible: 1 word] ad [illegible: 1 word], saith Tertullian. Such were those proud, contentious, covetous Prelates in the Primitive Church, that Ammianus Marcellinus stumbled and stormed at. Such were those loose and ungirt Christians of [illegible: 1 word] malè audiunt castigantur que [illegible: 1 word], quod [illegible: 1 word] quàm [illegible: 1 word] convenit vivant, & vitia sub obteutu nominis [illegible: 1 word]. Lactant: de opific. dei [illegible: 1 word]. Iac. [illegible: 3 words]. whom Lactantius complaineth in his time, that they dishonoured their profession, to the scandall of the weak, and the scorn of the wicked. Such was Pope Clement the fifth, who so ill governed the Church, that Fridericke King of Sicily began to call the truth of Christian Religion into question, and had fallen utterly off from it, had he not been settled and satisfied by Arnoldus de Villa nova, a learned man of those times. Forasmuch as Christians (the Papists he meant) do eate the God whom they adore, Sit anima [illegible: 1 word] cum Philosophis, said Averoes the Mahometan, let my soul be with the Philosophers rather. Nothing more stumbleth that poor people the Iews, and hindreth their conversion, then the Idolatry of Papists, and blasphemies of Rom. p. [illegible: 1 word]. Protestants. Oh that God would once cut off the names of those idols, and cause the unclean spirit to passe out of the land, according to his promise, Zach. 13. 2! Fiat, Fiat.

Verse 42. And shall cast [illegible: 1 word] into a furnace of fire] Loe the good Angels are executioners of Gods judgements. [illegible: 1 word] cannot [illegible: 1 word] leges & [illegible: 2 words] & [illegible: 1 word] & [illegible: 5 words], & urbis [illegible: 2 words] volunt. Ci. [illegible: 2 words] be a better and more noble act then to do justice upon [illegible: 1 word] malefactors: Howbeit at Rome they would not [illegible: 2 words] common executioner to dwell within the City, nay not so much as [illegible: 1 word] to be seen in it, or draw breath in the aire of it: [illegible: 1 word] was very strict in them, and that was very just in God, that [illegible: 1 word] which was executioner of [illegible: 1 word], Bayfield, Bainham, [illegible: 1 word], Lambert, and other good men, died rotting above ground, [illegible: 1 word] [illegible: 1 word] and [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] 146. that none could abide to come near him.

Verse 43. Then shall the righteous shine] Those that have here lain among the pots, smucht and sullied, shall then outshine the Sunne in his strength. Shine they shall in their bodies, which shall be clarified, and conformed to Christs most glorious body the standard, Philip. 3. In their soules, those spirits of just men made perfectly holy and happy. And in their whole person, as the spouse of Christ. Vxor fulget radijs mariti, she shall shine with the beams of his beauty. Three glimpses of which glory were seen, in Moses face, in Christs transfiguration, in Stevens countenance. Who hath ears to hear, let him hear] q. d. This is worth hearing. Lend both your ears to such a bargain as this is. What shall we say to these things, saith the Apostle after he had spoke of glorification, Rom. 8. 31? q.d. We can never satisfie our selves in speaking, you should never shew your selves [illegible: 1 word] in hearing.

Verse 44. Like unto treasure hid, &c.] A treasure is an heap [non-Latin text not transcribed]. of precious things laid up for future uses. By the treasure in this text, we are to understand either Christ, or life eternall gotten for us by Christ, or the Gospel that [illegible: 1 word] unto us Christ, and with him eternall life. The field wherein this [illegible: 1 word] treasure lies hid, is the Church. The spades and mattocks, wherewith it is to be digged up and attained unto, are hands and eies, not poring in the earth, but praying toward heaven. He [illegible: 1 word] it] Nequis eum antevertat, that none remove it, ere he hath made himself master of it. Holding fast that he hath, that no man take his crown from him. This he ensures to himself, and cannot rest till he hath done it. He likes not to have with the [illegible: 1 word] an estate hanging upon ropes, and depending upon [illegible: 1 word] Foriunam [illegible: 2 words]. windes, but makes sure work for his soul. Selleth all that he hath] Ever when justifying faith is infused there is a through-sale of all sinne: the pearl of price will never [illegible: 1 word] be had. And for outward comforts and contentments, every true sonne of Israel will be glad to purchase the birthright with [illegible: 1 word], spirituall favours with earthly; as did [illegible: 1 word], the Marquesse of Vico, Martinengus Earl of Barcha, &c. And buyeth that field] Accounting it an excellent pennyworth, what ever it stand him in. Other faint-hearted chapmen [illegible: 1 word] heaven only, being loth to go to the price of it. A price they have in their hands, but they, like fooles, looke upon their mony and have no minde to lay it out upon any such commodity. Oh what mad men are they that bereave themselves of a roome in that city of pearl, for a few paltry shillings or dirty [illegible: 1 word]!

Verse 45. The kingdome of heaven, &c.] The wise merchant, besides the pearl of price, seeks out other goodly pearls, common [illegible: 1 word], which also have their use and excellency: but he rests not in them as Philosopers, Polititians, and Temporaries. These, as [illegible: 1 word], who though they misse of their end, yet finde many excellent things by the way: so though they failed of the glory of God, yet they have many commendable good parts and properties. The wise merchant so seeks after these, that he mindes [illegible: 1 word] the main, the one thing necessary, in comparison whereof he counts all things else, though never so specious, [illegible: 1 word], and dogs meat.

Verse 46. [illegible: 1 word] when he had found one pearl, &c.] Of farre greater price then that precious Adamant, that was found about Charles Duke of [illegible: 1 word], slain in battel by the Swissors at Nants Anno 1476. This Adamant was first sold by a souldier that found it, to a Priest for a crown: the Priest sold it for two Alsted. Chronol. pag. 309. crowns: Afterwards it was sold for 7000 [illegible: 1 word], then for 12 thousand duekets, and last of [illegible: 1 word] for [illegible: 1 word] thousand duckets, and set into the Popes triple-crown, where also it is to be seen at this day. Christ is a commodity farre more precious: surely he is better then rubies, saith Solomon, and all the things that may beProv. 8 11. desired, are not to be compared unto him. No mention shall beJob 28. 18. made of corall or of pearls: for the price of wisdome (this essentiall Wisedome of God) is above rubies. Pearls are bred in shelfishes of a celestiall humour or [illegible: 1 word]: So was Christ by heavenlyTertul. influence in the Virgins womb. [illegible: 2 words] vitreum? [illegible: 1 word] verum [illegible: 2 words]? Christ is to be sought and bought with any pains, at any price. We cannot buy this gold too dear. [illegible: 1 word], the jewell of the world, was farre more precious, [illegible: 1 word] the [illegible: 1 word] Merchants known so much, then all the [illegible: 1 word] and myrrhs they transported. So is Christ; as all will yeeld that know him.

Verse 47. Again the kingdom, &c.] Christ is an [illegible: 1 word] teacher: learn then for shame; lest he turn us off for non-[illegible: 1 word]. Let one Sermon peg in another, and every second [illegible: 2 words] the first a work. Is like unto a net &c.] An elegant comparison, wherein the Fishers are the Ministers, the Sea the World, the Net the Word, the Ship the Church, the Fishes the Hearers. [illegible: 1 word] comparing [illegible: 1 word] Gospel to a net, makes fear to be the lead that [illegible: 1 word] it, and [illegible: 1 word] it steady, and hope to be the cork, which keepeth it [illegible: 1 word] above water. Without the lead of fear, faith he, it would be carried hither and thither; as without the cork of hope, it would utterly sink down.

Verse 48. And cast the bad [illegible: 1 word] ] Algam, silices, [illegible: 1 word], [non-Latin text not transcribed] [illegible: 1 word]. sordes. Here was of both sorts, till the separation was made. The visible Church resembles the [illegible: 1 word], which was full of creatures of divers kindes, but most unclean: Fair she is, but as the Moon, which is not without her blemishes. Separatists thatMulae ablactatae matrem [illegible: 1 word] petunt. leave her therefore, yea deny her, and remain obstinate for trifles, are not unfitly by one [illegible: 1 word] to the hedge-hogge, which, saith Pliny, being laden with nuts and [illegible: 1 word], if the least fillbeard fall off, will fling down all the rest in a pettish humour, and beat the ground for anger with [illegible: 1 word] bristles.

Verse 49. The Angels shall come forth and sever] But how shall the Angels know them a [illegible: 1 word], may some [illegible: 1 word]? By that signum salutare, that God hath set upon them, that mark in their fore-heads, [illegible: 1 word]. 9. [illegible: 1 word], by the lightsomenesse of their looks shall the elect be known, lifting up their heads, because their redemption then draweth nigh; when reprobates shall look [illegible: 1 word] and uggly, being almost mad with the sight of their eyes, that they shall see, and the fear of their hearts wherewith they shall [illegible: 1 word], Deut. 28. 34. 67. From [illegible: 1 word] the just] Amidst whom they might haply hope to hide [illegible: 1 word], laying hold upon [illegible: 1 word] skirt of a [illegible: 1 word], inwardly. But it will not be: for then, even their best friends will [illegible: 1 word] them for ever, Moses in whom ye trust shall judge you, Joh. 12.

Verse 50. And shall cast them into the furnace] An exquisite torment is hereby [illegible: 1 word]. This our Saviour [illegible: 1 word] said in the same words, but a little [illegible: 1 word], vers. 42. He here [illegible: 1 word] it, that men may the better observe it. And I would to God, saith [illegible: 1 word], that men would every day, and every where discourse of hell torments, that they would take a turn in hell [illegible: 1 word] and [illegible: 1 word] by their meditations. Certainly did men believe the torments of hell, that weeping for extremity of [illegible: 1 word], and that [illegible: 1 word] of [illegible: 1 word] that's there for extremity of cold, they [illegible: 1 word] not but be [illegible: 1 word] innocent: they would never [illegible: 1 word] to fetch profits or pleasures out of those flames. It was a speech of Gregory Nyssen: He that does but hear of hell is without any further labour or study taken off from sinfull pleasures. Thus he then: but [illegible: 2 words] hearts are grown harder [illegible: 1 word]: they can hear of [illegible: 1 word], and be no more moved, then they are to handle a painted [illegible: 1 word].

Verse 51. Have ye [illegible: 1 word] all these things?] See here the ancient use of catechising in the Christian Church. So [illegible: 1 word], Credis? Credo. [illegible: 1 word]? [illegible: 1 word] were the [illegible: 2 words] and Answer. Origen and [illegible: 1 word] were [illegible: 1 word]. [illegible: 1 word] the [illegible: 1 word], catechising of youth, was one main means of propagating the Gospel. And the Jesuites [illegible: 1 word] as much, [illegible: 1 word] the same course for the propagating of their superstition, and have set forth divers, Catechismes. I remember, saith [illegible: 1 word], that [illegible: 1 word], the good Duke of Wittemberg, [illegible: 2 words] hear the young Gentlemen about the [illegible: 1 word] once aJoh. [illegible: 1 word]. loc. com p. 549. week [illegible: 1 word] their Catechismes; which, if any, did not well, he was well whipt in the presence of the Duke and his Courtiers. Bishop Ridley, in a [illegible: 1 word] of his to the brethren; I hear, saith he, that the Catechisme in English is now (after Q Mary came in) condemned in every Pulpit. O devilish malice, and most spitefully injurious to [illegible: 1 word] salvation of man-kinde! Indeed Satan could not long [illegible: 1 word], that so great light should be spread abroad in the world. He saw well enough that nothing was able to [illegible: 1 word] his kingdom so much, as if children being godly instructed in [illegible: 1 word] should learn to know Christ, whiles they are yet young. Whereby, not only children, but the elder sort also Act. and Mon. fol. 1569. and aged, that before were not taught in their childe-hood to know Christ, should now even with children and babes be forced to know him.

Verse 52. Therefore every Scribe,] i. e. Every teacher of the Church must be both learned and apt to teach. He must give attendance to reading first, and then to exhortation and doctrine, 1 Tim. 4 13. Bishop Latimer, notwithstanding, both his years, Act. and Mon. fol. 1578. and other pains in preaching, was every morning ordinarily both Winter and Summer about two of the clock at his book most diligently. And as the Rabbins have a proverb, Lilmod lelammed, Men must therfore learn that they may teach, so did he. The Hebrew word Shachal signifieth, 1. To understand. 2. To teach. 3. To prosper. They that therefore learn, that they may teach others, shall finde that the pleasure of the Lord shall prosper in their hands, Isa. 53. 10. That bringeth forth out of his treasury] Extrudit copiosè & al[illegible: 1 letter] criter. That throweth out his store without spare, and dealeth [non-Latin text not transcribed]. forth his soul to the hungry hearer, desirous to spend and be spent for him. That hath a treasury of his own, and steals not all out of others. Non libro sacerdotis, sed labro conservatur scientia. He laies up good things into his heart, that therewith after they have been well fried for a while, he may feed many: according to that, Psal. 45. 1. MY heart is [illegible: 2 letters]diting, or frying, a good matter; my tongue shall be the pen of a ready Writer. They are empty vines thatHos. 10. 1. bear fruit to themselves: a wholsome tongue is a tree of life, Pr[illegible: 2 letters] 15. 4. God hath purposely put honey and milk under theirCant 3. 11. with Prov. 10. 22. tongues, that they may bring forth, as occasion requires their new and old, that they may look to lip-feeding, that they may be in company, like full clouds or paps, that pain themselves with fulnesse, till eased of their milk; or like Aromaticall trees that sweat out their soveraign oils.

Verse 53. He departed thence] As wanting and yet waiting the next opportunity to glorifie God, and edifie others. Ministers may hence learn, after their hardest labour, not to be weary of well-doing, but to be instant (or to stand close to their work) [non-Latin text not transcribed] in season and out of season, even then when that good Word of2 Tim. 4 1. God, that seasons all things, to some seems unseasonable. Si Dic [illegible: 1 word], Tu vis errare, Tu vis perire, [illegible: 2 words]. Aug. decimus quis que , si unus persuasus fuerit, ad consolationem abundè sufficit, as Chrysostom hath it. Say but the tithe of our hearers be perswaded, say but some one of them, it is sufficient encouragement. But what if not one? yet our labour is not in vain in the Lord. The Physitian is both thanked and payed though th[illegible: 1 letter] patient recover not: And though Israel be not gathered (as here Christs countrymen would not be reclaimed) yet I shall be glorious (saith heIsa. 49 5. by his servant Esay) in the eyes of the Lord, and my God shall be my strength.

Verse 54. And when he was come into his own country] Nescio qua natale solum dulcedine cunt[illegible: 2 letters]os Dicit, & immemores [illegible: 1 letter]on sinit esse sui. Which naturally draws our hearts to it by a kinde of magnetick power and property. Egypt was but a miserable home to Moses, and yet his heart hangs after it, whiles he lived in Midian; and therefore in reference to it, he calls his eldest son Gershom, or a stranger there, to wit, where he now was. Patriam quis que Exod 2. 2[illegible: 1 letter]. amat, non quia pulchram, sed quia suam, saith Seneca. BishopB. Iewels life prefixed to his Works. Jewel, when he first began to preach, chose there first to break the bread of life, where he first had breathed the breath of life. Insomuch that they were astonished] It's a lamentable thing that men should hear, rejoice and wonder at the word, and for matter of practice, leave it where they found it. And yet what more ordinary? Men look round about a Minister: and though they cannot but admire his doctrine, yet, if they can finde ever a hole in his coat, thorow which to slip out, as here, be it but the meannesse of his birth, or the unsightlinesse of his person, or the [illegible: 3 letters]omnesse of his deliuery, &c. it is enough

Verse 55. Is not this the Carpenters son?] Why? but was heJosephus Pater Christi [illegible: 1 word], putativus. Fabrum suisse [illegible: 1 word]. & [illegible: 1 word] ac juga, caetera que , [illegible: 1 word]. [illegible: 1 word]. not Architect of the world? St Mark hath it, Is not this the Carpenter? Why yes; it may be so. Justin Martyr an ancient Writer testifieth, that our Saviour ere he entred upon the Ministry, made ploughs, yokes, &c. But was not that an honest occupation? And did not this Carpenter make a coffin for Iulian that persecutting Apostate, as a Christian Schoolmaster fitly answered Libanus, sarcastically demanding: what the Carpenters sonS[illegible: 1 letter]zomen lib. 7. cap 2. was now a doing? Thus those three miscreants, Saul, Shimei and Sheba, took occasion to despise David, as the son of Iesse, whoMuthes. in Mat. 1. was vir bonus & honestus, minùs tamen clarus. as one saith of him, a good honest man, but there's little said of him.

Verse 56. Whence then hath this man, &c.] Hath he not got his skill by ill arts? yea by the black art, doth he not work these wonders? sure he never came by all these things honestly, and in Gods Name. Think it not much to be miscensured.

Verse 57. A Prophet is not without honour: &c.] This was an ordinary saying of our Saviours, recorded by all four Evangelists, and is therefore much to be marked. How common is it, for familiarity to breed contempt? for, men to scorn their own [illegible: 1 word], because at hand, though never so excellent and usefull, to admire forrein things, though nothing comparable. Our corrupt [illegible: 2 words] nothing we enjoy, as the eye seeth nothing that lyes on it. Copy of the best things breeds satiety. God therefore usually teacheth us the worth of them by the want. Bona a tergo ferè formosissima. Good things are most beautifull on the backside.

Verse 58. He did not many mighty works] Mark saith he could not doe much for them. Christ, that could doe all things by his absolute power, could hardly doe any thing by his actuall power (could not because he would not) for unbeleevers. Note here that this journey of his to Nazareth, must be distinguished from that set down, Luk 4. though the same things are said of both: his countrymen, we see, were no changelings, but continued as bad as before, not a jot the better for that former visit. [illegible: 1 word] of their unbelief] A sin of that venomous nature, that it [illegible: 1 word], as it were, a dead palsie into the hands of [illegible: 1 word]. This infectious sorceresse can make things exceeding good, to prove exceeding evil.

The sea side. This was the sea of Tiberias. The multitude stood on the shore near to him, so that he could be easily heard. He went into a ship--that is, a boat--and sat down to address them. Few spectacles could be more interesting than a vast crowd, on the banks of a smooth and tranquil sea--an emblem of his instructions-- and the Son of God addressing them on the great interests of eternity.

Mt 13:1

(x) "into a ship" Lk 5:3

In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject. It is a narrative of some fictitious or real event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Heathen writers, as AEsop, often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing--the inculcation of spiritual truth--was gained equally, whether it was true, or was only a supposed case. Nor was there any dishonesty in this. It was well understood. No person was deceived. The speaker was not understood to affirm the thing literally narrated, but only to fix the attention more firmly on the moral truth that he presented. The design of speaking in parables was the following:

(1.) To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty of a lovely image or narrative.

(2.) To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses.

(3.) To convey some offensive truth, some pointed personal rebuke, in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David, 2Sam 12:1-7 and many of our Saviour's parables addressed to the Jews.

(4.) To conceal from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mk 4:33, Mt 13:13-16.

Our Saviour's parables are distinguished above all others for clearness, purity, chasteness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of Iris doctrine.

A Sower went forth to sow. The image here is taken from an employment known to all men, and therefore intelligible to all. Nor can there be a more striking illustration of preaching the gospel, than placing the seed in the ground to spring up hereafter, and bear fruit.

Sower. One who sows or scatters seed. A farmer. It is not improbable that one was near the Saviour when he spoke this parable.

(y) "sower" Mk 4:2, Lk 8:5

Some seeds fell by the way side. That is, the hard path or headland, which the plough had not touched, and where there was no opportunity for it to sink into the earth.

Stony places. Where there was little earth, but where it was hard and rocky; so that the roots could not strike down into the earth for sufficient moisture to support the plant, When the sun became hot, they of course withered away. They sprang up the sooner because there was little earth to cover them.

Forthwith. Immediately. Not that they sprouted and grew any quicker or faster than the others, but they were not so long in reaching the surface. Having little root, they soon withered away.

Among thorns. That is, in a part of the field where the thorns and shrubs had been imperfectly cleared away, and not destroyed. They grew with the grain, crowded it, shaded it, exhausted the earth, and thus choked it.

Into good ground. The fertile and rich soil. In sowing, by far the largest proportion of seed will fall into the good soil; but Christ did not intend to teach that these proportions would be exactly the same among those who heard the gospel. Parables are designed to teach some general truth; and the circumstances should not be pressed too much in explaining them.

An hundredfold, etc. That is, a hundred, sixty, or thirty grains, for each one that was sowed--an increase by no means uncommon. Some grains of wheat will produce twelve or fifteen hundred grains. The usual proportion on a field sown, however, is not more than twenty, fifty, or sixty bushels for one.

Who hath ears, etc. This is a proverbial expression, implying that it was every man's duty to pay attention to what was spoken, Mt 11:15.

(z) "Who hath ears" Mt 11:15

Christ, in these verses, gives a reason why he used this manner of instruction. See also Mk 4:10-12, Lk 8:9,10.

The mysteries of the kingdom. The word mystery, in the Bible, properly means a thing that is concealed, or that has been concealed. It does not mean that the thing was incomprehensible, or even difficult to be understood. The thing might be plain enough if revealed, but it means simply that it had not been made known. Thus the mysteries of the kingdom do not mean any doctrines incomprehensible in themselves considered, but simply doctrines about the preaching of the gospel, and the establishment of the new kingdom of the Messiah which had not been understood, and which were as yet concealed from the great body of the Jews. See Rom 16:26, 11:25, Eph 3:3,4,9. Of this nature was the truth that the gospel was to be preached to the Gentiles, that the Jewish polity was to cease, that the Messiah was to die, etc. To the disciples it was given to know these truths. It was important for them, as they were to carry the gospel around the globe. To the others it was not then given. They were too gross, too earthly; they had too grovelling conceptions of the Messiah's kingdom to understand these truths, even if presented. They were not to preach it, and hence our Saviour was at particular pains to instruct his apostles. The Pharisees, and Jews generally, were not prepared for it, and would not have believed it, and therefore he purposely employed a kind of teaching that they did not understand.

(a) "to know" Mt 11:25, Mk 4:11, 1Cor 2:10:14, Eph 1:9,18, 3:9 Col 1:26,27, 1Jn 2:27

Whosoever hath, etc. This is a proverbial mode of speaking. It means that a man who improves what light, grace, and opportunities he has, shall have them increased. From him that improves them not, it is proper that they should be taken away. The Jews had many opportunities of learning the truth, and some light still lingered among them. But they were gross and sensual, and misimproved them, and it was a just judgment that they should be deprived of them. Superior knowledge was given to the disciples of Christ; they improved it, however slowly, and the promise was that it should be greatly increased.

(b) "For whosoever" Mt 25:29, Lk 9:26

Because they seeing see not. Mk 4:12, Lk 8:10 say, "That seeing, they may not see," etc. But there is no difference. Matthew simply states the fact, that though they saw the natural meaning of the story--though they literally understood the parable--yet they did not understand its spiritual signification. Mark and Luke do not state the fact, but affirm that he spoke with this intention--implying that such was the result. Nor was there any dishonesty in this, or any unfair disguise, He had truths to state which he wished his disciples particularly to understand. They were of great importance to their ministry. Had he clearly and fully stated them to the Jews, they would have taken his life long before they did. He therefore chose to state the doctrines so that if their hearts had been right, and if they had not been malignant and blind, they might have understood them. His doctrines he stated in the best possible way; and it was not his fault if they did not understand him. By little and little, in this way, he prepared many, even of the Jews, to receive the truth when it was proposed by the only possible way of ever gaining access to their minds. It was, moreover, entirely proper and right to impart instruction to his disciples, which he did not intend for others.

And in them is fulfilled, etc. This place is quoted substantially from Isa 6:9,10. It was literally fulfilled in the time of Isaiah. In the time of Christ the people had the same character. Like them, they closed their eyes upon the truth, and rejected the Divine teaching. The words of Isaiah were, therefore, as well fitted to express the character of the people in the time of Christ, as in that of the prophet. In this sense they were fulfilled, or filled up, or a case occurred that corresponded to their meaning. Mt 1:22. It is not by any means intended that Isaiah, when he spoke these words, had any reference to the time of Christ. The meaning in both places is, that the people were so gross, sensual, and prejudiced, that they would not see the truth, or understand anything that was contrary to their grovelling opinions and sensual desires; a case by no means uncommon in the world. See the passage more fully explained Isa 6:1 and following.

Waxed gross. Literally, has become fat. It is commonly applied to the body, but is also used to denote one who is stupid and foolish in mind. Here it means that the people were so sensual and corrupt that they did not see or understand the pure spiritual principles of the gospel.

Lest--they should see, etc. Lest they should see their lost condition as sinners, and turn and live. The reason given here why they did not hear and understand the gospel is, that their heart was wrong. They would not attend to the things that make for their peace.

I should heal them. Should pardon, sanctify, and save them. Sin is often represented as a disease, and the pardon and recovery of the soul from sin as healing.

(c) "of Esias" Isa 6:9 (d) "By hearing" Eze 12:2, Jn 12:40, Acts 28:26,27, Rom 11:8, 2Cor 3:14,15

Mt 13:14

(e) "dull of hearing" Heb 5:11

Blessed are your eyes, etc. That is, you are happy that you are permitted to see truth which they will not see. You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

(f) "But blessed" Mt 16:17, Lk 10:23,24, Jn 20:29, 2Cor 4:6

Many prophets and righteous men, etc. They wished to see the times of the Messiah. They looked to it as a time when the hopes of the world would be fulfilled, and the just be happy. See Jn 8:5,6, "Abraham rejoiced to see my day; and he saw it, and was glad." See also 1Pet 1:10-12, Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes, and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous men is, to witness the coming and advancement of the kingdom of Christ.

(g) "that many" Eph 3:5,6, Heb 11:13, 1Pet 1:10,11

See also Mk 4:13-20, Lk 8:11-15. Hear ye therefore the parable of the sower. That is, hear the explanation, or spiritual meaning of the narrative given before. Mark adds, Mk 4:13, "Know ye not this parable? and how then will ye know all parables?" By which it seems that he regarded this as one of the simplest and plainest of them, and gave an explanation of it that they might understand the general principles of interpreting them.

(h) "Hear ye" Mk 4:14, Lk 8:11

When any one heareth, etc. The seed represents the word of God communicated in any manner to the minds of men, by the Scriptures, by preaching, by acts of providence, or by the direct influence of the Holy Spirit.

Then cometh the wicked one. That is, Satan, Mk 4:15 or the devil Lk 8:12 the one eminently wicked, the accuser, the tempter. He is represented by the fowls that came and picked up the seed by the way-side. The gospel is preached to men hardened in sin. It makes no impression. It lies like seed in the hard path; it is easily taken away, and never suffered to take root.

(i) "word of the kingdom" Mt 4:23 (k) "wicked one" 1Jn 2:13,14, 3:12

Into stony places. Jesus explains this as denoting those who hear the gospel; who are caught with it as something new or pleasing; who profess themselves greatly delighted with it, and who are full of zeal for it. Yet they have no root in themselves. They are not true Christians. Their hearts are not changed. They have not seen their guilt and danger, and the true excellency of Christ. They are not really attached to the gospel; and when they are tried and persecution comes, they fall--as the rootless grain withers before the scorching rays of the noon-day sun.

Anon. Quickly, or readily. They do not look at it coolly and as matter of principle.

Is offended. That is, stumbles and falls. Persecution and trial are placed in his path, and he falls as he would over a stumbling-block, he has not strength of principle enough--not confidence in God to carry him through them.

The thorns. These represent cares, anxieties, and the deceitful lure of riches, or the way in which a desire to be rich deceives us. They take the time and attention. They do not leave opportunity to think and examine the state of the soul. Besides, riches allure, and promise what they do not yield. They promise to make us happy; but, when gained, they do not do it. The soul is not satisfied. There is the same desire to possess more wealth. And to this there is no end--but death. In doing it, there is every temptation to be dishonest, to cheat, to take advantage of others, to oppress others, and to wring their hard earnings from the poor. Every evil passion is therefore cherished by the love of gain; and it is no wonder that the word is choked, and every good feeling destroyed, by this "execrable love of gold." See 1Timm 6:7-11. How many, oh how many, thus foolishly drown themselves in destruction and perdition! How many more might reach heaven, if it were not for this deep-seated love of that which fills with care, deceives the soul, and finally leaves it naked, and guilty, and lost!

Mt 13:18

(l) "joy receiveth" Isa 58:2, Eze 33:31,32, Jn 5:35, Gal 4:15

Mt 13:20; Mt 13:18

(m) "offended" Mt 24:10, 26:31, 2Ti 4:16

Mt 13:18; Mt 13:20

(n) "care of this world" Lk 14:16-24 (o) "choke the word" Mk 10:23, 1Timm 6:9, 2Ti 4:10

Into the good ground. Those whose hearts are prepared by grace to receive it honestly, and to give it full opportunity to grow. In a rich and mellow soil-- a heart that submits itself to the full influence of truth, unchecked by cares and anxieties; under the showers and summer suns of Divine grace; with the heart spread open, like a broad luxuriant field, to the rays of the morning, and to evening dews--the gospel takes deep root, and grows; it has full room, and then and there only shows what it is.

(p) "beareth fruit" Jn 15:5

The kingdom of heaven is likened, etc. That is, the gospel resembles. The kingdom of heaven, Mt 3:2 means here the effect of the gospel by its being preached. The meaning of this parable is plain. The field represents the world in which the gospel is preached. The good seed, the truths preached by Christ and his apostles.

(q) "parable" Isa 28:10,13 (r) "good seed" 1Pet 1:23

While men slept, his enemy came, etc. That is, in the night, when it could be done without being seen, an enemy came and scattered bad seed on the new-ploughed field, perhaps before the good seed had been harrowed in. Satan thus sows false doctrine in darkness. In the very place where the truth is preached, and while the hearts of people are open to receive it, by false but plausible teachers, he takes care to inculcate false sentiments. Often it is one of his arts, in a revival of religion, to spread secretly dangerous notions of piety. Multitudes are persuaded that they are Christians, who are deceived. They are awakened, convicted, and alarmed. They take this for conversion. Or they find their burden gone; they fancy that they hear a voice; or a text of Scripture is brought to them, saying that their sins are forgiven; or they see Christ hanging on the cross in a vision; or they dream that their sins are pardoned, and they suppose they are Christians. But they are deceived. None of these things are any conclusive evidence of piety. All these may exist, and still there be no true love of God, or Christ, and no real hatred of sin, and change of heart. An enemy may do it to deceive them, and to bring dishonour on religion.

Sowed tares. By tares is probably meant a degenerate kind of wheat, or the darnel grass growing in Palestine. In its growth and form it has a strong resemblance to genuine wheat. But it either produces no grain, or that of a very inferior and hurtful kind. Probably it comes near to what we mean by chess. It was extremely difficult to separate it from the genuine wheat, on account of its similarity while growing. Thus it aptly represented hypocrites in the church. Strongly resembling Christians in their experience, and, in some respects, their lives, it is impossible to distinguish them from genuine Christians, nor can they be separated until it is done by the great Searcher of hearts at the day of judgment.: An enemy--the devil--hath done it. And nowhere has he shown profounder cunning, or done more to adulterate the purity of the gospel,

And went his way. There is something very expressive in this. He knew the soil; he knew how the seed would take root, and grow. He had only to sow the seed, and let alone. So Satan knows the soil in which he sows his doctrine. He knows that in the human heart it will take deep and rapid root. It needs but little culture. Grace needs constant attendance and care. Error, and sin, and hypocrisy, are the native products of the human heart; and, when left alone, start up with deadly luxuriancy.

Then appeared the tares also. That is, then was first discovered the tares. They had grown with the wheat, but so much like it as not to be noticed, till the wheat began to ripen. So, true piety and false hopes are not known by professions, by "blades," and leaves, and flowers, but by the fruit.

Ye root up also the wheat. They so much resembled the true wheat, that even then it would be difficult to separate them. By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury.

Let both grow together. They would not spoil the true wheat; and in time of harvest it would be easy to separate them. Our Saviour teaches us here,

(1.) that hypocrites and deceived persons must be expected in the church.

(2.) That this is the work of the enemy of man. They are not the work of Christianity, any more than traitors are of patriotism, or counterfeiters are of the proper effect of legislating about money. They belong to the world; and hypocrisy is only one form of sin. The Christian religion never made a hypocrite; nor is there a hypocrite on the face of the earth whose principles and practice it does not condemn.

(3.) That all hope of removing them entirely would be vain.

(4.) That an attempt to remove them altogether would injure real Christianity, by causing excitements, discord, and hard feelings even among Christians.

(5.) That he will himself separate them at the proper time. There is no doubt that it is the duty of the church to attempt to keep itself pure, and to cut off gross and manifest offends, 1Cor 5:4,5. He refers to those who may be suspected of hypocrisy, but against whom it cannot be proved; to those who so successfully imitate Christians as to make it difficult or impossible for man to distinguish them.

(s) "time of harvest" 1Timm 5:24 (t) "to burn them" Mal 4:1 (u) "wheat into my barn" Lk 3:17

See also Mk 4:30-32. The kingdom of heaven. Mt 3:2. It means here either piety in a renewed heart, or the church. In either case the commencement is small. In the heart, it is at first feeble, easily injured, and much exposed. In the church, there were few at first, ignorant, unknown, and un- honoured; yet soon it was to spread through the world.

Grain of mustard seed. The plant here described was very different from that which is known among us. It was several years before it bore fruit, and became properly a tree. Mustard, with us, is an annual plant; it is always small, and is properly an herb. The Hebrew writers speak of the mustard-tree as one on which they could climb, as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions. The seeds of this tree were remarkably small:; so that they, with the great size of the plant, were an apt illustration of the progress of the church, and of the nature of faith, Mt 17:20.

Young converts often suppose they have much religion. It is not so. They are, indeed, in a new world. Their hearts glow with new affections. They have an elevation, an ecstasy of motion, which they may not have afterwards--like a blind man suddenly restored to sight, The sensation is new, and peculiarly vivid. Yet little is seen distinctly. His impressions are indeed more vivid and cheering than those of him who has long seen, and to whom objects are familiar. In a little time, too, the young convert will see more distinctly, will judge more intelligently, will love more strongly, though not with so much new emotion, and will be prepared to make more sacrifices for the cause of Christ.

(v) "grain of mustard seed" Mk 4:30

Mt 13:31

(w) "becometh a tree" Eze 17:23

The kingdom of heaven. This, here, means the same as in the last parable, perhaps, however, intending to denote more properly the secret and hidden nature of piety in the soul. The other parable declared the fact that the gospel would greatly spread, and that piety in the heart would greatly increase. This declares the way or mode in which it would be done. It is secret, silent, steady; pervading all the faculties of the soul, and all the kingdoms of the world, as leaven, or yeast, though hidden in the flour, and though deposited only in one place, works silently till all the mass is brought under its influence.

Three measures. These were small measures, (see the margin) but the particular amount is of no consequence to the story. Nor is anything to be drawn from the fact that three are mentioned. It is mentioned as a circumstance giving interest to the parable, but designed to convey no spiritual instruction. The measure mentioned here probably contained about a peck and a half.

(1) "three measures" "The Greek word signifies a measure, (about a peck and a half, wanting a little more than a pint.)

That it might be fulfilled. This is taken from Ps 78:2,3. The sense, and the very words of the Psalm, are given. Christ taught as did that prophet--Asaph--in parables. The words of Asaph described the manner in which Christ taught, and in this sense it could be said that they were fulfilled. Mt 1:22,23.

(x) "in parables" Mk 4:33

Mt 13:34

(y) "by the prophet" Ps 78:2 (z) "kept secret" Lk 10:14, Rom 16:25,26, Col 1:26

Declare unto us. That is, explain the meaning of the parable. This was done in so plain a manner as to render comment unnecessary. The Son of man, the Lord Jesus, sows the good seed; that is, preaches the gospel. This he did personally, and does now by his ministers, his providence, and his Spirit, by all the means of conveying truth to the mind. This seed was, by various means, to be carried over all the world. It was to be confined to no particular nation or people. The good seed was the children of the kingdom; that is, of the kingdom of God, or Christians. For these the Saviour toiled and died. They are the fruit of his labours. Yet amidst them were wicked men; and all hypocrites and unbelievers in the church are the work of Satan. Yet they must remain together till the end; when they shall be separated, and the righteous saved, and the wicked lost. The one shall shine clear as the sun; the other be cast into a furnace of fire--a most expressive image of suffering. We have no idea of more acute suffering, than to be thrown into the fire, and to have our bodies made capable of bearing the burning heat, and living on in this burning heat for ever and for ever. It is not certain that our Saviour meant to teach here that hell is made up of material fire; but it is certain that he meant to teach that this would be a proper representation of those sufferings. We may be further assured that the Redeemer would not deceive, or use words to torment and tantalize us. He would not talk of hell-fire which had no existence; nor would the God of truth hold out frightful images merely to terrify mankind. If he has spoken of hell, then there is a hell. If he meant to say that the wicked shall suffer, then they will suffer. If he did not mean to deceive mankind, then there is a hell; and then the wicked will suffer. The impenitent, therefore, should be alarmed. And the righteous, however much wickedness they may see, and however many hypocrites there may be in the church, should be cheered with the prospect that soon the just shall be separated from the unjust, and that they shall shine as the sun in the kingdom of their Father.

Mt 13:36

(a) "the world" Rom 10:18, Col 1:6 (b) "of the kingdom" 1Pet 1:23 (c) "of the wicked" Jn 8:44, Acts 13:10, 1Jn 3:8

Mt 13:36

(d) "end of the world" Joel 3:13, Rev 14:15 (e) "the angels" Rev 14:15-19

Mt 13:36

(1) "all things" or, "scandals" (g) "and them" Lk 13:27

Mt 13:36

(h) "And shall" Mt 3:12, Rev 19:20, 20:10 (i) "there shall be wailing" Mt 13:50, 8:12

Mt 13:36

(k) "righteous shine" Dan 12:3

The kingdom of heaven. The gospel. The new dispensation. The offer of eternal life. See Mt 3:2. He compares it to treasure hid in a field. That is, to money concealed; or, more likely, to a mine of silver or gold, that was undiscovered by others, and unknown to the owner of the field.

He hideth. That is, he conceals the fact that he has found it; he does not tell of it. With a view of obtaining this, he says that a man would go and sell his property, and buy the field. The conduct of the man would be dishonest. It would be his duty to inform the owner of the field of the discovery. He would be really endeavouring to gain property belonging to another at far less than its real value; and the principle of real integrity would require him to inform him of the discovery. But Christ does not intend to vindicate his conduct, he merely states the way in which men do actually manage to obtain wealth. He states a case, where a man would actually sacrifice his property, and practise diligence and watchfulness, to obtain it. The point of the parable lies in his earnestness, his anxiety, his care, and his obtaining it. The gospel is valuable as such a treasure, Ps 19:10, Prov 3:13-15. From most men it is hid. When a man sees it, and hears it, it is his duty to sacrifice all in the way to his obtaining it; and to seek it with the earnestness with which other men seek for gold. The truth often lies buried; it is like rich veins of ore in the sacred Scriptures; it must be searched out with diligence; and it will repay him for all his sacrifices, Lk 14:33, Php 3:8.

(l) "in a field" Prov 2:4,5 (m) "selleth all" Php 3:7,8 (n) "buyeth" Isa 45:1, Rev 3:18

The kingdom of heaven is like unto a merchant man. The meaning is, that the proper seeking for salvation, or the proper conduct in reference to religion, is like the conduct of a merchantman. In his searches he found one pearl of great value, and sold all his possessions to obtain it. So, says he, men seeking for happiness and finding the gospel--the pearl of great price--should be willing to lose all other things for this. Pearls are precious stones, found in the shells of oysters, chiefly in the East Indies, Mt 7:6. They are valuable on account of their beauty, and because they are rare. The value of them is greatly increased by their size. The meaning of this parable is nearly the same as the other. It is designed to represent the gospel as of more value than all other things, and to impress on us the duty of sacrificing all that we possess in order to obtain it.

Mt 13:45

(v) "one pearl" Prov 3:14,15, 8:11

The kingdom of heaven is like unto a net, etc. This parable does not differ in meaning from that of the tares. The gospel is compared to a net, dragging along on the bottom of the lake, and collecting all--good and bad. The gospel may be expected to do the same. But in the end of the world, when the net is drawn in, the bad will be separated from the good: the one will be lost, and the other saved. Our Saviour never fails to keep before our minds the great truth that there is to be a day of judgment, and that there will be a separation of the good and evil. He came to preach salvation; and it is a remarkable fact, also, that all the most striking accounts of hell, and of the sufferings of the damned, are from his lips. How does this agree with the representation of those who say that all will be saved?

(p) "of every kind" Mt 22:10

Mt 13:47

(q) "sever" Mt 25:32

Mt 13:47

(r) "And shall cast" Mt 13:42

Jesus kindly asked them whether they understood these things. If not, he was still willing to teach them. He enjoined on them their duty to make a proper use of this knowledge, by speaking another parable.

Every Scribe--instructed unto the kingdom of heaven. That is, every man that is acquainted with the gospel, or with the truth. A scribe was a learned man. As the disciples had said that they had understood the truth, he says that it should not be unemployed. They should bring it forth in due time, like a householder bringing out of his treasury, or place of deposit, what had been laid up there at any time, as it was needed.

Bringeth forth. As occasion demands; as sickness, or calamity, or the wants of his family, or the poor require.

Treasure. The word treasure here means a place of deposit, not for money merely, but for anything necessary for the comfort of a family. It is the same as treasury, or a place of deposit.

New and old. Things lately acquired, or things that had been laid up for a long time. So, said Christ, be you. This truth, new or old, which you have gained, keep it not laid up and hid, but bring it forth, in due season, and on proper occasions, to benefit others. Every preacher should be properly instructed. Christ for three years gave instructions to the apostles; and they who preach should be able to understand the gospel; to defend it; and to communicate its truth to others. Human learning alone is indeed of no value to a minister; but all learning that will enable him better to understand the Bible, and to communicate its truths, is valuable, and should, if possible, be gained. A minister should be like the father of a family: distributing to the church as it needs; and out of his treasures bringing forth truth to confirm the feeble, enlighten the ignorant, and guide those in danger of straying away.

Mt 13:51

(r) "out of his treasure" Prov 10:21, 15:7, 18:4 (s) "new and old" Song 7:13

Into his own country. That is, into Nazareth. Mark, who has also recorded this, Mk 6:1-6, says that it took place on the Sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a right to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people, and declare his doctrines. See Mt 4:23.

(t) "And when" Mk 6:1, Lk 4:16

Is not this the carpenter's son? Mark says, "Is not this the carpenter, the son of Mary?" Both these expressions would probably be used in the course of the conversation; and Matthew has recorded one, and Mark the other. The expression recorded by Mark is a strong, perhaps decisive, proof that he had worked at the business till he was thirty years of age. The people in the neighbourhood would understand well the nature of his early employments. It is, therefore, almost certain that this had been his manner of life. A useful employment is always honourable. Idleness is the parent of mischief. Our Saviour, therefore, spent the greatest part of his life in honest, useful industry. Till the age of thirty he did not choose to enter on his great work; and it was proper, before that time, that he should set an example to the world of honourable, thorough humble industry. Life is not wasted in such employments. They are appointed as the lot of man. And in fidelity in the relations of life, though obscure; in honest industry, however humble; in patient labour, if connected with a life of religion, we may be sure that God will approve our conduct. It was, moreover, the custom of the Jews to train all their children--even those of wealth and learning--to some trade, or manual occupation. Thus Paul was a tent-maker. Comp. Acts 18:3.

This was an example of great condescension and humility. It staggers the faith of man, that the Son of God should labour in an occupation so obscure and lowly. The infidel sneers at the idea that He that made the worlds should live thirty years in humble life, as a poor and unknown mechanic. Yet the same infidel will loudly praise Peter the Great of Russia, because he laid aside his imperial dignity, and endured the British service as a ship-carpenter, that he might learn the art of building a navy. Was the purpose of Peter of more importance than that of the Son of God? If Peter, the heir to the throne of the Czars, might leave his elevated rank, and descend to a humble employment, and secure by it the applause of the world, why might not the King of kings, for an infinitely higher object?

His brethren, James, etc. The fair interpretation of this passage is, that these were the sons and daughters of Joseph and Mary. The people in the neighbourhood thought so, and spoke of them as such.

They were offended in him. That is, they took offence at his humble birth; and at the indigent circumstances of his family. They were too proud to be taught by one who, in family connexions, they took to be their equal or inferior. Men always look with envy on those of their own rank who advance pretensions to uncommon wisdom or superior power.

A prophet is not without honour, etc. This seems to be a proverbial expression. He advances it as a general truth. There might be some exceptions to it, but He was not an exception. Everywhere else he had been more honoured than at home. There they knew his family; they had seen his humble life; they had been his companions; they were envious of his wisdom, and too proud to be taught by him. A case remarkably similar to this occurs in the history of the discovery of America. Columbus, a native of Genoa, had, by patient study, conceived the idea that there was a vast continent which might be reached by sailing to the west. Of this his countrymen had no belief. Learned men had long studied the science of geography, and they had never imagined that such a continent could exist; and they were indignant that he, an obscure man, should suppose that he "possessed wisdom superior to all the rest of mankind united." It is accordingly a fact, that out of his own country he was obliged to seek for patrons of his undertaking; that there he received his first honours; and that to other kingdoms the discoveries of the obscure Genoese gave their chief wealth and highest splendour.

(u) "offended" Isa 49:7, 53:3, Jn 6:42

Did not many mighty works. Miracles. This implies that he performed some miracles. Mark tells us what they were. He laid his hands on a few sick folk, and healed them.

Because of their unbelief. That is, it would have been useless to the great purposes of his mission to have worked miracles there. We are not to suppose that his power was limited by the belief, or unbelief, of men. But they were so prejudiced, so set against him, that they were not in a condition to judge of evidence, and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Comp. Jn 10:20. It would have been of no use, therefore, in proving to them that he was from God, to have worked miracles. He did, therefore, only those things which were the proper work of benevolence, and which could not easily be charged on the devil. He gave sufficient proof of his mission, and left them in their chosen unbelief, without excuse. It is also true, in spiritual things, that the unbelief of a people prevents the influences of the Holy Spirit from being sent down to bless them. God requires faith. He hears only the prayers of faith. And when there is little true belief, and prayer is cold and formal, there the people sleep in spiritual death, and are unblessed.

[So that he sat, and the whole multitude stood.] So was the manner of the nation, that the masters when they read their lectures sat, and the scholars stood: which honorary custom continued to the death of Gamaliel the Elder; and then so far ceased, that the scholars sat when their masters sat. Hence is that passage: "From that time that old Rabban Gamaliel died, the honour of the law perished, and purity and Pharisaism died." Where the Gloss, from Megillah, writes us; "Before his death health was in the world, and they learned the law standing; but when he was dead sickness came down into the world, and they were compelled to learn the law sitting."

[In parables.] I. No figure of Jewish rhetoric was more familiarly used than that of parables: which perhaps, creeping in from thence, among the heathen ended in fables. It is said, in the place of the Talmud just now cited, From the time that R. Meir died, those that spake in parables ceased: not that that figure of rhetoric perished in the nation from that time, but because he surpassed all others in these flowers; as the Gloss there from the tract Sanhedrim speaks; A third part [of his discourses or sermons] was tradition, a third part allegory, and a third part parable. The Jewish books abound everywhere with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. One might not amiss call their religion Parabolical, folded up within the coverings of ceremonies; and their oratory in their sermons was like to it. But it is a wonder indeed, that they who were so given to and delighted in parables, and so dextrous in unfolding them, should stick in the outward shell of ceremonies, and should not have fetched out the parabolical and spiritual sense of them; neither should he be able to fetch them out.

II. Our Saviour (who always and everywhere spake with the vulgar) useth the same kind of speech, and very often the same preface, as they did in their parables. To what is it likened, &c. But in him, thus speaking, one may both acknowledge the Divine justice, who speaks darkly to them that despise the light; and his Divine wisdom likewise, who so speaks to them that see, and yet see not, that they may see the shell and not see the kernel.

[Some fell by the way side, &c.] Concerning the husbandry of the Jews, and their manner of sowing, we meet with various passages in the tracts Peah, Demai, Kilaim, Sheviith: we shall only touch upon those things which the words of the text under our hands do readily remind us of.

There were ways and paths as well common as more private along the sown fields; see chapter 12:1. Hence in the tract Peah, where they dispute what those things are which divide a field so that it owes a double corner to the poor; thus it is determined, "These things divide: a river, an aqueduct, a private way, a common way, a common path, and a private path," &c. See the place and the Gloss.

[Some fell among stony places.] Discourse is had concerning some laws of the Kilaim (or, of the seeds of different kinds), and of the seventh year: where, among other things, we meet with these words; "R. Simeon Ben Lachish saith that he is freed [from those laws] who sows his seed by the sea, upon rocks, shelves, and rocky places." These words are spoken according to the reason and nature of the land of Israel, which was very rocky; and yet those places that were so were not altogether unfit for tillage.

[Others fell among thorns.] Here the distinction comes into my mind of a white field, that is, which is all sown; and of a woody field, that is, in which trees and bushes grow here and there: concerning which see the tract Sheviith. So there is very frequent mention in the Talmudists of beds, in fields and vineyards, which speaks the same thing. And of baldness in a field: that is, when some places are left not sown, and some places lying between are.

[And brought forth fruit, some a hundred, &c.] These words are spoken according to the fruitfulness of the land of Israel; concerning which the Talmudists speak much, and hyperbolically enough: which nevertheless they confess to be turned long since into miserable barrenness; but are dim-sighted as to the true cause of it.

They treat of this matter, and various stories are produced, which you may see: we will only mention these two:--

"R. Jochanan said, The worst fruit which we eat in our youth excelled the best which we now eat in our old age: for in his days the world was changed."

"R. Chaijah Bar Ba said The Arbelite bushel formerly yielded a bushel of flour, a bushel of meal, a bushel of bran, and a bushel of coarse bran, and a bushel of coarser bran yet, and a bushel of the coarsest bran also: but now one bushel scarcely comes from one bushel."

[They seeing see not.] Here you may observe this people to have been given up to a reprobate mind, and a spirit of deep sleep, now a great while before the death of Christ. Which being observed, the sense of the apostle will more easily appear, Romans 11:8; where these very words are repeated. If you there state aright the rejection of that people, you will understand more clearly the apostle concerning their call, which is there handled. Pharisaism and the sottishness of traditions had, now a good while ago, thrown them into blindness, stupidity, and hardness of heart; and that for some ages before Christ was born: but when the gospel came, the Lord had his gleanings among them, and there were some that believed, and unto whom the participation of the promises was granted: concerning them the apostle speaks in that chapter: see verse 5. At this present time there is a remnant according to election," &c., which we have observed before at chapter 3:7.

[Tares.] Zunin, in Talmudic language. Wheat and 'Zunin' are not seeds of different kinds. Where the Gloss is this; "Is a kind of wheat, which is changed in the earth, both as to its form, and to its nature." By the best Lexicographers it is rendered zizania, in Latin.

So that that field, in this parable, was sown by the lord with good wheat; by the enemy, with bad and degenerate wheat; but all of it was sown with wheat, one or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, namely, from heathens, as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So chapter 25, all those ten women, expecting the bridegroom, are virgins; but are distinguished into wise and foolish.

[Which, indeed, is the least of all seeds, &c.] Hence it is passed into a common proverb, According to the quantity of a grain of mustard: and According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.

[Is the greatest among herbs.] "There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off, and covered the tent of a potter, and produced three cabes of mustard. R. Simeon Ben Chalaphta said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig-tree."

[In three (sata) measures of meal] That is, in an ephah of meal. Exodus 16:36; "Now an omer is the tenth part of an ephah." The Chaldee reads, The tenth part of three sata. The LXX reads, The tenth part of three measures. And Ruth 2:17, "It was as an ephah of barley." Where the Targum reads, As it were three sata of barley.

"A seah contains a double hin, six cabes, twenty-four login, a hundred and forty-four eggs."

[Bringeth forth out of his treasury things new and old.] These words are spoken according to the dialect of the schools, where the question was not seldom started, What wine, what corn, or fruits were to be used in the holy things, and in some rites, new or more old; namely, of the present year, or the years past. But now, a thrifty man, provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a scribe of the gospel to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. "Do ye understand all these things (saith Christ), both the things which I have said, and why I have said them? So a scribe of the gospel ought to bring forth," &c.

The foregoing chapter gave us an account of an awakening sermon preached by our Saviour to the Pharisees. In this chapter we are acquainted with the continuance of his preaching to the multitude, where three things are observable,

1. Our Lord's assiduity and unwearied diligence in preaching of the gospel; for this sermon was made the same day with that in the former chapter, ver. 1. The same day went Jesus out, and sat by the sea-side. A good pattern for the preachers of the gospel to follow. How ashamed may we be to preach once a week, when our Lord preached twice a day!

Observe, 2. The place our Lord preached in, a ship, no unmeet place to preach in. It is not the place that sanctifies the ordinance, but the ordinance that sanctifies the place.

Observe, 3. The manner of our Lord's preaching; It was by parables and similitudes; which was an ancient way of instruction among the Jews, and a very convincing way; at once working upon men's minds, memories, and affections; making the mind attentive, the memory retentive, and the auditors inquisitive after the interpretation of the parable.

Some are of opinion that our Saviour's parables were suited to his hearers' employments, some of whom being husbandmen, he resembles his doctrine to seed sown in the field; for thus he speaks:

Behold a sower went forth to sow: Matt 13:1-9

The scope of this parable is to shew, that there are four several sorts of hearers of the word, and but one sort only that hear to a saving advantage: also to shew us the cause of the different success of the word preached.

Here observe, 1. The sowers, Christ and his apostles, he the prime and principal sower, they the secondary and subordinate seedsmen. Christ sows his own field, his ministers sow his field; he sows his own seed, they sow his seed. Woe unto us, if we sow our own seed and not Christ's.

Observe, 2. The seed sown, the word of God. Fabulous legends, and unwritten traditions, which the seedsmen of the church of Rome sow, these are not seed, but chaff; or their own seed, not Christ's. Our Lord's field must be sown with his own seed, not with mixed grain.

Learn, 1. That the word of God preached is like seed sown in the furrows of the field. As seed has a fructifying virtue in it, by which it increases and brings forth more of its own kind; so has the word of God a quickening power, to regenerate and make alive dead souls.

Learn, 2. That the seed of the word, doth not thrive in all grounds alike, so neither doth the word fructify alike in the hearts of men. There is a difference both from the nature of the soil, and from the influence of the Spirit.

Learn, 3. That the cause of the word's unfruitfulness is very different, and not the same in all: in some it is the policy of Satan, that bird of prey, which follows God's plough, and steals away the precious seed.

In others, it is a hard heart of unbelief; in others, the cares of the world, like thorns, choke the word, overgrow the good seed, draw away the moisture of the earth, and the heart of the soul, and hinder the influences of the sun. The far greater part of hearers are fruitless and unprofitable hearers.

Learn, 4. That the best ground doth not bring forth fruit alike; some good ground brings forth more, and some less; some thirty, some sixty, and some an hundred-fold.

In like manner a person may be a profitable hearer of the word, although he doth not bring forth so great a proportion of fruit as others, provided he brings forth as much as he can.

Here we have the disciples' question, and our Saviour's answer.

Their question is, Why speakest thou to the people in parables which they do not understand? They cannot see the soul of thy meaning, through the body of thy parables.

Christ answers, "To you, my disciples, and such as you are, who love the truth, and desire to obey it, the Spirit gives you an affective, operative, and experimental knowledge, not barely to know these things, but to believe them, and feel the power of them in and upon your own hearts; but the generality of hearers do satisfy and content themselves with a bare notional knowledge of what they hear; a parable therefore is well enough for them."

Learn, 1. That the doctrines of the gospel are mysterious.

2. That it is a matchless and invaluable privilege, practically and savingly to understand and know gospel mysteries.

3. That this privilege all are not sharers in or partakers of, but only those to whom it is given, Unto you it is given to know the mysteries of the kingdom, but to them it is not given.

That is, whosoever improves the measures of grace received, shall obtain farther measures and degrees of it: But from him that doth not improve what he has already received, shall be taken away that which to himself or others he seemed to have, his common gifts and moral endowments.

Learn, That where there are beginnings of true grace, and a right and wise improvement of it, God will make rich additions or more grace to the present stock which we have received.

These words of our blessed Saviour, as I conceive, have a peculiar reference and relation to the Pharisees, who attended upon Christ's ministry, not with an honest simplicity of mind, to be instructed by it, but to carp and cavil at it. Our Saviour tells them, he had formerly spoken things very plainly and clearly to them, and also wrought miracles before them, to convince them of the divinity of his person and of the verity of his doctrine: but they would not believe either his person or his doctrine to be from God; and therefore he would now speak to them in dark parables, that they may be judicially blinded; they sinfully shut their eyes against the clearest light, and said they would not see; and now Christ closes their eyes judicially, and says they shall not see.

Learn hence, To acknowledge the divine justice, which speaks darkly to them that despise the light: such who see and yet see not, they shall see the shell but not the kernel; they shall hear the parable, but not understand the spiritual sense and meaning of it. When wilful blindness of mind is added to natural blindness, it is a just and righteous thing with God to superadd judicial blindness, and give them obstinancy of heart, his curse unto them.

Here our Saviour pronounces such of his disciples and followers blessed, who received the truths of the gospel so far as they were already taught them: he assures them that they shall receive farther light and fuller measures of spiritual illumination: Blessed are your eyes, for they see.

Learn, That such as have received the least measures of spiritual knowledge and saving illumination, and do improve it, are in a happy and blessed condition; for as they are capable of further measures of divine knowledge, so shall they be partakers of them.

As if our Lord has said, "You my disciples, who are not satisfied with a sound of words, I will explain to you the sense and signification of this parable: the scope of which is, to shew the different effects which the word of God has upon men's hearts, and the reason of that difference.

The seed is the word, the sower is the preacher, the soil is the heart and soul of man."

Now our Saviour assures us, that both the hearts of some hearers are like highway ground; in which the seed is not covered with the harrow of meditation; others are like stony ground, in which the word has no root; no root in their understandings, memories, conscience, will, or affections: but they are offended, either at the depth and profoundness of the word, or at the sanctity and strictness of it, or at the plainness and simplicity of it.

Again, some hearers our Lord compares to the thorny ground. Thorns are covetous desires, which choke the good seed, shadow the blade when sprung up, keep off the influences of the sun and draw away the fatness of the soil from the seed. All these effects have thorns in and among the seed; and the like effects have worldly affections and covetous desires in the heart of man, rendering the word unfruitful and unprofitable.

But the good Christian hears the word attentively, keeps it retentively, believes it stedfastly, applies it particularly, practises it universally, and brings forth fruit with patience and perseverance; fruit that will redound to his account, in the great day of account.

Learn, 1. That no hearers are in Christ's account good hearers of the word, but such as bring forth the fruits of an holy, humble, and peaceable conversation.

2. That a person may be a good hearer of the word, if he brings forth the best fruit he can, though it be not in so great a proportion as others do: as some ground brings forth thirty, some sixty, and some an hundred-fold: in like manner do all the sincere hearers of the word, they all bring forth fruit, though not all alike; all in sincerity and reality, though not all to the same degree, and none to perfection.

Observe lastly, Satan is here compared to the fowls of the air, which pick up the seed before it takes any root in the earth. The devil is very jealous of the success of the word, and therefore labours all he can to destroy the word before it comes to operate upon the heart; which he doth sometimes by the cares of the world, sometimes by vain companions, who prove mere quench-coals unto early convictions; if he can steal away the word or choke it, he has his desire and design.

The design and scope of this parable is, to shew that there is no expectation of universal purity in the church of God in this life; but as the tares and the wheat grow together in the same field, so hypocrites and sincere Christians are and will be intermixed in the same church, and can hardly be discerned one from the other.

St. Jerome observes, That in the eastern countries, the tares and the wheat were so like one another, whilst they were in the blade, that there was no knowing them asunder.

Learn, 1. That in the outward and visible church, there ever has been and will be a mixture of good and bad, of saints and sinners, of hypocrites, and sincere Christians, until the day of judgment.

2. That in that day Christ will make a thorough and perfect separation, and divide the tares from the wheat; that is, the righteous from the wicked.

3. That in the meantime none ought to be so offended at this mixture in the church, as to separate from church communication on that account: until the harvest, it is not to be expected that the tares and the wheat should be perfectly separated.

Yet observe, 4. That though the tares are forbidden to be plucked up when sown, yet it is the church's duty, all she can, to hinder their sowing. Though we must not root the wicked up, yet we must prevent the rooting of wickedness all we can. Our Saviour, that forbad to pluck up the cares, did not forbid to hinder their sowing.

Note here, How vain is the collection of the Erastians from hence, that the wicked are not to be cut of by excommunication from the communion of the church; nor doth this text prove that the magistrates may not cut off evil doers; seeing this was not spoken to them, but to the ministers of the church.

Our Saviour's design in this parable is, to shew how the gospel, from small and little, from unlikely and contemptible beginnings, shall spread and increase, fructify and grow up; like a mustard seed, one of the smallest grains, grows up to a considerable tallness; and as a little leaven turns a great heap of meal into its own nature; so the gospel shall spread and increase, nations and countries becoming Christians.

Learn, That how small beginning soever the gospel had in its first plantation, yet, by the fructifying blessing of God, it has had and shall have a wonderful increase.

The parable of the tares of the field, Christ is pleased to explain to his disciples after this manner. The person sowing good seed was himself, The Son of man; who first planted the gospel: the field in which the seed was sown was the world; that is, the church in the world: the good seed, called, The children of the kingdom, are sincere Christians: the tares called, The children of the wicked one, are profane sinners, and unsound hypocrites: the enemy is the devil, the harvest is the end of the world, and the angels are the reapers.

Learn, 1. That the mixture of the tares and the wheat, of the righteous and the wicked must and shall remain in the church unto the end of the world.

2. That in the end of the world the angels shall perform the work of separations, gathering the righteous from among the wicked: when everyone's harvest shall be according to his fruit; The righteous shining in the kingdom of their Father, the wicked cast into a furnace of fire.

By the treasure hid in the field, and the pearl of great price, are understood, Christ, the grace of the gospel, and the way to life and salvation therin discovered; he that is thoroughly convinced of the worth and excellency of Christ's grace, will part with all that he has to purchase and obtain it.

Learn, That the sinner who will have interest in Christ, and a part in gospel grace, must part with all that he has to purchase and obtain them, even with his goods and lands with his wife and children; for Christ and his grace are a real good, a substantial good, a durable good; he outbids all the offers the world can make, and therefore it is our wisdom to part with all for him, and especially our sins, dearer to us than all the rest.

The design and scope of this parable also is to set forth the state of the gospel church, which is like a floor, where chaff is mixed with wheat; a field, where tares are mixed with good corn; a net, where bad fishes are involved with the good. As the wheat must not be removed out of the floor before the time of winnowing; nor the tares gathered out of the field before the time of reaping; nor the good fishes break through the net to get from the bad before the time of separation; so must not Christians forsake a church's communion, because of the present mixture of good and bad in the church. For a mixed communion, in the church, and the good Christians communicating with the bad, do neither defile the ordinances of Christ, nor pollute those that sincerely join in them.

Observe here, 1. The title which our Saviour puts upon gospel-ministers; they are household stewards.

2. He points out the office of those stewards; and that is, to provide for the household both with plenty and variety. He must bring forth out of his treasure in plenty; and things new and old for their variety.

There are two essential qualifications in a steward, faithfulness and prudence: he must be honest and faithful, in bringing out of his own treasure, not another's; and he must be prudent, in bringing things new, as well as old; not new truths, but old truths in as new dress: lest the household, by always feeding upon the same dish, do nauseate it, instead of being nourished by it.

Observe here, 1. Christ's tender and compassionate regard to his own countrymen, the people of Galilee and Nazareth: he preached to them in their synagogue.

2. The effect which his doctrine had upon them: They were astonished at it, but not converted by it; they admired, but did not believe.

3. The cause of their rejecting Christ's ministry was the meanness of his person, the contemptableness of his outward condition, the poverty of his relations: is not this the carpenter's son? Mr 6:3. He is called the carpenter; whence the fathers concluded, that our Saviour during the time of his obscure privacy, wrought at the trade of Joseph his reputed father; and Justin Martyr says he made ploughs and yokes. Sure we are, our Lord spent no time in idleness, though we are not certain how he employed his time before he entered upon his public minstry.

Note, That the poverty and meanness of Christ's condition was that which multitudes stumbled at; and which kept many, yea most, from believing on him. None but a spiritual eye can discern beauty in an humble Saviour: Is not this the son of the carpenter?

2. That it is no impediment to, or hindrance of, our faith, that we never saw Christ's person in the flesh, nor knew his parentage and education; for here are his own countrymen, who daily saw his person, heard his doctrine, and were witnesses of his holy conversation, yet instead of believing in him they were offended at him.

Our Saviour tells them, he doth not wonder that so many of his own countrymen, to whom he had been so familiarly known, did despise his person, and reject his doctrine; a prophet generally has least esteem where he has been brought up; because, perhaps the follies of his childhood, and indecencies of his youth, are remembered and reported to his disparagement.

Learn, 1. That there is a real tribute of honour due and payable to every prophet, or faithful minister of Jesus Christ.

2. That the ministers of Christ, for the most part, have least honour from their own countrymen, to whom they are best known.

3. That although it be so, yet this may not be through their own fault, for Christ was so amongst us.

This sin not only locks up the heart of a sinner, but also binds up the hands of a Saviour. Unbelief obstructed Christ's miraculous works when on earth, and it obstructs his gracious works now in heaven.

Ah! cursed unbelief! which shuts up, O sinner, thy heart, and shuts out thy Saviour, and will effectually shut thee out of heaven, and not only procure damnation, but no damnation like it!

Christ was unable because they were unwilling; his impotency was occasioned by their infidelity; he did not, because he would not; and that he would not, proceeded from a defect in their faith, not from any deficiency in Christ's power; their unbelief bound his hands, and hindered the execution of his power.

The chapter which these verses begin is remarkable for the number of parables which it contains. Seven striking illustrations of spiritual truth are here drawn by the great head of the church from the book of nature. By so doing he shows us that religious teaching may draw help from everything in creation. Those that would “find out acceptable words” should not forget this.(Eccl 12:10)

The parable of the sower, which begins this chapter, is one of those parables which admit of a very wide application. It is being continually verified under our own eyes. Wherever the Word of God is preached or expounded and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on, as a general rule, in all congregations.

Let us learn in the first place, from this parable that the work of the preacher resembles that of the sower.

Like the sower, the preacher must sow good seed if he wants to see fruit. He must sow the pure Word of God, and not the traditions of the church or the doctrines of men. Without this, his labor will be vain. He may go to and fro, and seem to say much, and to work much in his weekly round of ministerial duty, but there will be no harvest of souls for heaven, no living results, and no conversions.

Like the sower, the preacher must be diligent. He must spare no pains; he must use every possible means to make his work prosper; he must patiently sow beside all waters, and sow in hope. He must “instant in season and out of season,” he must not be deterred by difficulties and discouragements; “he that observeth the wind shall not sow.” No doubt his success does not entirely depend upon his labor and diligence, but without labor and diligence success will not be obtained.(Isa 32:20 2 Tim 4:2 Eccl 11:4)

Like the sower, the preacher cannot give life. He can scatter the seed committed to his charge, but he cannot command it to grow: he may offer the word of truth to a people, but he cannot make them receive it and bear fruit. To give life is God’s solemn prerogative: “It is the Spirit that quickenth.” God alone can “give the increase.” (John 6:63  1 Corinthians 3:7 ).

Let these things sink down into our hearts. It is no light thing to be a real minister of God’s Word. To be an idle, formal workman in the church is an easy business; to be a faithful sower is very hard. Preachers ought to be specially remembered in our prayers.

In the nest place let us learn from this passage that there are various ways of hearing the Word of God without benefit.

We may listen to a sermon with a heart like the hard wayside, careless, thoughtless, and unconcerned. Christ crucified may be affectionately set before us, and we may hear of his sufferings with utter indifference, as a subject in which we have no interest. Fast as the words fall on our ears, the devil may pluck them away, and we may go home as if we had not heard a sermon at all. Alas, there are many such hearers! It is as true of them as of the idols of old, “eyes, have they but they see not; they have ears, but they hear not ” ( Psalm 135:16–17 ). Truth seems to have no more effect on their hearts than water on a stone.

We may listen to a sermon with pleasure, while the impression produced on us is only temporary and short-lived. Our hearts, like the “stony ground, may yield a plentiful crop of warm feelings and good resolutions; but all this time there may be no deeply-rooted work in our souls, and the first cold blast of opposition or temptation may cause our seeming religion to wither away. Alas, there are many such hearers! The mere love of sermons is no sign of grace. Thousands of baptized people are like the Jews of Ezekiel’s day: “Thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument; for they hear thy words but they do them not.” ( Ezekiel 33:32 ).

We may listen to a sermon and approve of every word it contains, and yet get no good from it in consequence of the absorbing influence of this world. Our hearts, like the thorny ground, may be choked with a rank crop of cares, pleasures and worldly plans. We may really like the Gospel, and wish to obey it, and yet insensibly give it no chance of bearing fruit, by allowing other things to fill a place in our affections, until they occupy our whole hearts. Alas, there are many such hearers! They know the truth well: they hope one day to be decided Christians; but they never come to the point of giving up all for Christ’s sake. They never make up their minds to “seek first the kingdom of God”—and so die in their sins.

These are points that we ought to weigh well. We should never forget that there are more ways than one of hearing the Word without profit. It is not enough that we come to hear: we may come and be careless. It is not enough that we are not careless hearers: our impressions may be only temporary and ready to perish. It is not enough that our impressions are not merely temporary; but they may be continually yielding no result, in consequence of our obstinate cleaving to the world. Truly “the heart is deceitful above all things and desperately wicked. Who can know it?” (

In the last place, let us learn from this parable that there is only one evidence of hearing the Word rightly. That evidence is to bear “fruit.”

The fruit here spoken of is the fruit of the Spirit. Repentance towards God, faith towards the Lord Jesus Christ, holiness of life and character, prayerfulness, humility, charity, spiritual mindedness—these are the only satisfactory proofs that the seed of God’s Word is doing its proper work in our souls. Without such proofs our religion is vain, however high our profession: it is no better than sounding brass and a tinkling cymbal. Christ has said, “I have chosen you and ordained you that ye should go and bring forth fruit.” ( John 15:16 ).

There is no part of the whole parable more important than this. We must never be content with a barren orthodoxy, and a coldly maintenance of correct theological views; we must not be satisfied with clear knowledge, warm feelings, and a decent profession; we must see to it that the Gospel we profess to love produces positive “fruit” in our hearts and lives. This is real Christianity. These words of St. James should often ring in our ears: “Be ye doers of the word and not hearers only, deceiving your own selves.” ( James 1:22 ).

Let us not leave these verses without putting to ourselves the important question, “How do we hear?” We live in a Christian country; we probably go to a place of worship Sunday after Sunday, and hear sermons. In what spirit do we hear them? What effect have they upon our characters? Can we point to anything that deserves the name of “fruit”?

We may rest assured that to reach heaven at last it needs something more than to go to church regularly on Sundays and listen to preachers. The Word of God must be received into our hearts, and become the mainspring of our conduct: it must produce practical impressions on our inward man, that shall appear in our outward behaviour. If it does not do this, it will only add to our condemnation on the day of judgment.

The parable of the wheat and tares, which occupies the chief part of these verses, is one of peculiar importance in the present day. It is eminently calculated to correct the extravagant expectations in which many Christians indulge as to the effect of missions abroad, and of preaching the Gospel at home. May we give it the attention which it deserves!

In the first place, this parable teaches us that good and evil will always be found together in the professing church, until the end of the world.

The visible church is set before us as a mixed body: it is a vast “field” in which “wheat” and “tares” grow side by side. We must expect to find believers and unbelievers, converted and unconverted, “the children of the kingdom” and “the children of the wicked one”all mingled together in every congregation of baptized people.

The purest preaching of the Gospel will not prevent this. In every age of the church the same state of things has existed: it was the experience of the early Fathers; it was the experience of the Reformers; it is the experience of the best ministers at the present hour. There has never been a visible church or a religious assembly of which the members have all been “wheat.” The devil, that great enemy of souls, has always taken care to sow “tares.”

The most strict and prudent discipline will not prevent this: Episcopalians, Presbyterians and Independents all alike find it to be so. Do what we will to purify a church, we shall never succeed in obtaining a perfectly pure communion: tares will be found among the wheat; hypocrites and deceivers will creep in; and worst of all, if we are extreme in our efforts to obtain purity we do more harm than good: we run the risk of encouraging many a Judas Iscariot, and breaking many a bruised reed. In our zeal to gather up the tares, we are in danger of rooting up the wheat with them. Such zeal is not according to knowledge and has often done much harm. Those who care not what happens to the wheat provided they can root up the tares show little of the mind of Christ: and after all, there is deep truth in the charitable saying of Augustine, “Those who are tares today may be wheat tomorrow.”

Are we inclined to look for the conversion of the whole world by the labors of missionaries and ministers? Let us place this parable before us, and beware of such an idea. We shall never see all the inhabitants of earth, “the wheat” of God, in the present order of things: the tares and wheat will “grow together until the harvest.”The kingdoms of this world will never become the kingdom of Christ, and the millennium will never begin until the King himself returns.

Are we ever tried by the scoffing argument of the infidel, that Christianity cannot be a true religion because there are so many false Christians? Let us call to mind this parable, and remain unmoved. Let us tell the infidel that the state of things he scoffs at does not surprise us at all. Our Master prepared us for it 1800 years ago. He foresaw and foretold that his church would be a field containing not only “wheat” but “tares.”

Are we ever tempted to leave the Protestant church for another, because we see many of its members unconverted? Let us remember this parable, and take heed what we do. We shall never find a perfect church. We may spend our lives in migrating from communion to communion, and pass our days in perpetual disappointment: go where we will, and worship where we may, we shall always find “tares.”

In the second place, the parable teaches us that there is to be a day of separation between the godly and the ungodly members of the visible church, at the end of the world.

The present mixed state of things is not to be forever: the wheat and the tares are to be divided at last. The Lord Jesus shall “send forth his angels” in the day of his second advent, and gather all professing Christians into two great companies. Those mighty reapers shall make no mistake: they shall discern with unerring judgment between the righteous and the wicked, and place every one in his own lot. The saints and faithful servants of Christ shall receive glory, honor and eternal life; the worldly, the ungodly, the careless and the unconverted shall be cast“into a furnace of fire.”

There is something peculiarly solemn in this part of the parable. The meaning of it admits of no mistake: our Lord himself explains it in words of singular clearness, as if he would impress it deeply on our minds. Well may he say at the conclusion, “who hath ears to hear, let him hear.”

Let the ungodly man tremble when he reads this parable; let him see in its fearful language his own certain doom, unless he repents and is converted. Let him know that he is sowing misery for himself if he goes on still in his neglect of God. Let him reflect that his end will be to be gathered among the bundles of “tares,” and be burned. Surely such a prospect ought to make a man think! As Baxter truly says, “We must not misinterpret God’s patience with the ungodly.”

Let the believer in Christ take comfort when he reads this parable; let him see that there is happiness and safety prepared for him in the great and dreadful day of the Lord. The voice of the archangel and the trump of God will proclaim no terror for him they will summon him to join what he has long desired to see—a perfect church and a perfect communion of saints. How beautiful will the whole body of believers appear when finally separated from the wicked! How pure will the wheat look in the garner of God when the tares are at length taken away! How brightly will grace shine when no longer dimmed by incessant contact with the worldly and unconverted! The righteous are little known in the present day: the world sees no beauty in them, even as it saw none in their Master. The world knoweth us not because “it knew him not.” ( 1 John 3:1 ). But the righteous shall one day “shine forth as the sun in the kingdom of their Father.” To use the words of Matthew Henry, “their sanctification will be perfected, and their justification will be published.” “When Christ, who is our life, shall appear, then shall ye also appear with him in glory.”(Col.3:4)

The parables of the “treasure hidden in a field” and the “merchant man seeking goodly pearls,” appear intended to convey one the same lesson. They vary, no doubt, in one striking particular: the “treasure” was found of one who does not seem to have sought it; the “pearl” was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike: both “sold all” to make the thing found their own property; and it is exactly at this point that the instruction of both parables agrees.

These two parables are meant to teach us that men who are really convinced of the importance of salvation will give up everything to win Christ and eternal life.

What was the conduct of the two men our Lord describes? The one was persuaded that there was a “treasure hid in a field,” which would amply repay him if he bought the field, however great the price that he might give. The other was persuaded that the “pearl” he had found was so immensely valuable that it would answer to him to purchase it at any cost. Both were convinced that they had found a thing of great value: both were satisfied that it was worth a great present sacrifice to make this thing their own. Others might wonder at them; others might think them foolish for paying such a sum of money for the “field” and “pearl,” but they knew what they were about. They were sure that they were making a good bargain.

We see, in this simple picture, the conduct of a true Christian explained. He is what he is, and does what he does in his religion, because he is thoroughly persuaded that it is worthwhile. He comes out from the world; he puts off the old man; he forsakes the vain companions of his past life. Like Matthew, he gives up everything, and like Paul, he counts “all things loss” for Christ’s sake. And why? Because he is convinced that Christ will make amends to him for all he gives up. He sees in Christ an endless “treasure,” he sees in Christ a precious “pearl”: to win Christ he will make any sacrifice. This is true faith. This is the stamp of a genuine work of the Holy Ghost.

We see in these two parables the real clue to the conduct of many unconverted people. They are what they are in religion because they are not fully persuaded that it is worthwhile to be different. They flinch from decision; they shrink from taking up the cross; they halt between two opinions; they will not commit themselves. They will not come forward boldly on the Lord’s side. And why? Because they are not convinced that it will answer they have not faith. They are not sure that “the treasure” is before them; they are not satisfied that “the pearl” is worth so great a price. They cannot yet make up their minds to “sell all” that they may win Christ. And so, too often, they perish everlastingly! When a man will venture nothing for Christ’s sake, we must draw the sorrowful conclusion that he has not got the grace of God.

The parable of the net let down into the sea has some points in common with that of the wheat and the tares. It is intended to instruct us on a most important subject:the true nature of the visible church of Christ.

The preaching of the Gospel was the letting down of a large net into the midst of the sea of this world; the professing church which it was to gather together was to be a mixed body. Within the folds of the net there were to be fish of every kind, both good and bad; within the pale of the church there were to be Christians of various sorts, unconverted as well as converted, false as well as true. The separation of good and bad was sure to come at last, but not before the end of the world. Such was the account which the great Master gave to his disciples of the churches which they were to found.

It is of the utmost importance to have the lessons of this parable deeply graven on our minds. There is hardly any point in Christianity on which greater mistakes exist than the nature of the visible church. There is none, perhaps, on which mistakes are so perilous to the soul.

Let us learn from this parable that all congregations of professed christians ought to be regarded as mixed bodies: they are all assemblies containing “good fish and bad,” converted and unconverted, children of God and children of the world, and ought to be described and addressed as such. To tell all baptized people that they are born again, and have the Spirit, and are members of Christ, and are wholly in the face of such a parable as this is unwarrantable. Such a mode of address may flatter and please; it is not likely to profit or save. It is painfully calculated to promote self-righteousness, and lull sinners to sleep; it overthrows the plain teaching of Christ, and is ruinous to souls. Do we ever hear such doctrine? If we do, let us remember “the net.”

Finally, let it be a settled principle with us never to be satisfied with mere outward church membership. We may be inside the net, and yet not be in Christ. The waters of baptism are poured on myriads who are never washed in the water of life; the bread and wine are eaten and drunk by thousands at the Lord’s table, who never feed on Christ by faith. Are we converted? Are we among the “good fish”? This is the grand question! It is one which must be answered at last. The net will soon be “drawn to shore”, and the true character of everyone’s religion will at length be exposed. There will be an eternal separation between the good fish and the bad: there will be a “ furnace of fire” for “the wicked.”. Surely, as Baxter says, “these plain words more need belief and consideration than exposition.”

The first thing which we ought to notice in these verses is the striking question with which our Lord winds up the seven wonderful parables of this chapter: he said, “Have you understood all these things?”

Personal application has been called the “soul” of preaching. A sermon without application is like a letter posted without a direction: it may be well written, rightly dated and duly signed; but it is useless, because it never reaches its destination. Our Lord’s inquiry is an admirable example of real heart-seaching application: “Have ye understood?”

The mere form of hearing a sermon can benefit no man, unless he comprehend what it means: he might just as well listen to the blowing of a trumpet, or the beating of a drum. He might just as well attend a Roman Catholic service in Latin. His intellect must be set in motion, and his heart impressed: ideas must be received into his mind; he must carry off the seeds the seeds of new thoughts.. Without this he hears is in vain.

It is of great important to see this point clearly; there is a vast amount of ignorance about it. There are thousands who go regularly to places of worship and think they have done their religious duty, but never carry away an idea, or receive an impression. Ask them, when they return home on a Sunday evening, what they have learned, and they cannot tell you a word. Examine them at the end of a year as to the religious knowledge they have attained, and you will find them as ignorant as the heathen.

Let us watch our souls in this matter. Let us take with us to church not only our bodies, but our minds, our reason, our hearts and our consciences. Let us often ask ourselves, “What have I got from this sermon? What have I learned? What truths have been impressed on my mind?” Intellect, no doubt, is not everything in religion; but it does not therefore follow that it is nothing at all. The heart is unquestionably the main point: but we must never forget that the Holy Ghost generally reaches the heart through the mind. Sleepy, idle, inattentive hearers are never likely to be converted.

The second thing which we ought to notice in these verses is the strange treatment which our Lord received in his own country.

He came to the town of Nazareth, where he had been brought up, and “taught in their synagogue.” His teaching, no doubt, was the same as it always was: “Never man spake like this man.” But it had no effect on the people of Nazareth. They were “astonished,” but their hearts were unmoved. They said, “Is not this the carpenter’s son? Is not his mother called Mary?” They despised him, because they were so familiar with him. “They were offended in him.” And they drew from our Lord the solemn remark, “A prophet is not without honour save in his own country and in his own house.” Let us see in this history a melancholy page of human nature unfolded to our view. We are all apt to despise mercies if we are accustomed to them, and have them cheap. The Bibles and religious books which are so plentiful in England, the means of grace of which we have so abundant a supply, the preaching of the Gospel which we hear every week—all all are liable to be undervalued. It is mounfully true that, in religion more than anything else, “familiarity breeds contempt.” Men forget that truth is truth, however old and hackneyed it may sound—and despise it because it is old. Alas, by so doing they provoke God to take it away!

Do we wonder that the relatives, servants and neighbors of godly people are not always converted? Do we wonder that the parishioners of eminent ministers of the Gospel are often their hardest and most impenitent hearers? Let us wonder no more. Let us note the experience of our Lord at Nazareth, and learn wisdom.

Do we ever fancy that if we had only seen and heard Jesus Christ we should have been his faithful disciples? Do we think that if we had only lived near him, and been eyewitnesses of his ways, we should not have been undecided, wavering and half-hearted about religion? If we do, let us think so no longer. Let us observe the people of Nazareth, and learn wisdom.

The last thing which we ought to notice in these verses is the ruinous nature of unbelief. The chapter ends with the fearful words, “He did not

We see in this single word the secret of the everlasting ruin of multitudes of souls! They perish forever, because they will not believe. There is nothing beside in earth or heaven that prevents their salvation: their sins, however many, might all be forgiven; the Father’s love is ready to receive them; the blood of Christ is ready to cleanse them; the power of the Spirit is ready to renew them. But a greater barrier interposes : they will not believe. “Ye will not come to me,” says Jesus, “that ye might have life.” ( John 5:40 ).

May we all be on our guard against this accursed sin! It is the old root-sin which caused the fall of man. Cut down in the true child of God by the power of the Spirit, it is ever ready to bud and sprout again. There are three great enemies against which God’s children should daily pray: pride, worldliness, and unbelief. Of these three none is greater than unbelief.

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We have in this passage a page out of God’s book of martyrs: the history of the death of John the Baptist. The wickedness of King Herod, the bold reproof which John gave him, the consequent imprisonment of the faithful reprover, and the disgraceful circumstances of his death are all written for our learning. “Precious in the sight of the Lord is the death of his saints”(Ps. 116:15)

The story of John the Baptist’s death is told more fully by St. Mark than by St. Matthew. For the present it seems sufficient to draw two general lessons from St. Matthew’s narrative, and to fasten our attention exclusively upon them.

Let us learn in the first place, from these verses the great power of conscience.

King Herod hears “of the fame of Jesus,”and says to his servants, “This is John the Baptist; he has risen from the dead!” He remembered his own wicked dealings with that holy man, and his heart failed within him. His heart told him that he had despised his godly counsel, and committed a foul and abominable murder; and his heart told him that, though he had killed John, there would yet be a reckoning day. He and John the Baptist would yet meet again. Well saysBishop Hall: “A wicked man needs no other tormentor, especially for sins of blood, than his own heart.”

There is a conscience in all men by nature. Let this never be forgotten. Fallen, lost, desperately wicked as we are all born into the world, God has taken care to leave himself a witness in our bosoms. It is a poor, blind guide, without the Holy Ghost: it can save no one; it leads no one to Christ: it may be “seared” and trampled under foot. But there is such a thing as conscience in every man, accusing or excusing him; and Scripture and experience alike declare it ( Romans 2:15). Conscience can make even kings miserable when they have willfully rejected its advice; it can fill the princes of this world with fear and trembling, as it did Felix, when Paul preached. They find it easier to imprison and behead the preacher, than to bind his sermon, and silence the voice of his reproof in their own hearts. God’s witnesses may be put out of the way, but their testimony often lives and works on long after they are dead. God’s prophets live not forever, but their words often survive them ( 2 Timothy 2:9 ;  Zechariah 1:5 ).

Let the thoughtless and ungodly remember this, and not sin against their consciences. Let them “know that their sins will surely find them out.” They may laugh, and jest, and mock at religion for a little time. They may cry, “Who is afraid? Where is the mighty harm of our ways?” They may depend upon it they are sowing misery for themselves, and will reap a bitter crop sooner or later. Their wickedness will overtake them one day: they will find, like Herod, that it is an evil thing and bitter to sin against God, ” ( Jeremiah 2:19 ).

Let ministers and teachers remember that there is a conscience in men, and let them work on boldly. Instruction is not always thrown away because it seems to bear no fruit at the time it is given; teaching is not always in vain, though we fancy that it is unheeded, wasted and forgotten. There is a conscience in the hearers of sermons; there is a conscience in the children at our schools. Many a sermon and lesson will yet rise again, when he who preached or taught it is lying like John the Baptist in the grave. Thousands know that we are right, and, like Herod, dare not confess it.

Let us learn in the second place, that God’s children must not look for their reward in this world.

If ever there was a case of godliness unrewarded in this life, it was that of John the Baptist. Let us think for a moment what a remarkable man he was during his short career, and then think to what end he came. Behold him that was “the prophet of the Highest.” and greater than any born of women, imprisoned like a malrfactor! Behold him cut off by a violent death before the age of thirty-four; the “burning light” quenched, the faithful preacher murdered for doing his duty—and this to gratify the hatred of an adulterous woman, and at the command of a capricious tyrant! Truly there was an event here, if there ever was one in the world, which might make an ignorant person say, “What profit is it to serve God?”

But these are the sort of things which show us that there will one day be a judgment. The God of the spirits of all flesh shall at last set up an assize and reward every one according to his works. The blood of John the Baptist and James the Apostle and Stephen, the blood of Polycarp, and Hus, and Ridley and Latimer, shall yet be required. It is all written in God’s book. “The earth also shall disclose her blood; and shall not more cover her slain no longer.” ( Isaiah 26:21 ). The world shall yet know that there is a God that judges the earth. “If thou seest the oppression of the poor and violent perverting of judgement and justice in a province, marvel not at the matter, for he that is higher than the highest regardeth: and there be higher than they.” ( Ecclesiastes 5:8 ).

Let all true Christians remember that their best things are yet to come. Let us count it no strange thing if we have sufferings in this present time. It is a season of probation: we are yet at school. We are learning patience, longsuffering, gentleness and meekness, which we could hardly learn if we had our good things now. But there is an eternal holiday yet to begin; for this let us wait quietly: it will make amends for all. “Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” ( 2 Corinthians ).

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These verses contain one of our Lord Jesus Christ’s greatest miracles: the feeding of “five thousand men, besides women and children” with five loaves and two fishes. Of all the miracles worked by our Lord, not one is so often mentioned in the New Testament as this. Matthew, Mark, Luke and John all dwell upon it. It is plain that this event in Lord’s history is intended to receive special attention. Let us give it that attention, and see what we may learn.

In the first place, this miracle is an unanswerable proof of our Lord’s divine power.

To satisfy the hunger of more than five thousand people with so small a portion of food as five loaves and two fishes would manifestly impossible without a supernatural multiplication of the food. It was a thing that no magician, impostor or false prophet would ever have attempted. Such a person might possibly pretend to cure a single sick person, or to raise a single dead body, and by jugglery and trickery might persuade weak people that he succeeded; but such a person would never attempt such a mighty work as that which is here recorded. He would know well that he could not persuade 10,000 men, women and children that they were full when they were hungry. He would be exposed as a cheat and impostor on the spot.

Yet this is the mighty work which our Lord actually performed, and by performing it gave a conclusive proof that he was God. He called that into being which did not before exist: he provided visible, tangible, material food for more than 5,000 people, out of a supply which in itself would not have satisfied fifty. Surely we must be blind if we do not see in this the hand of him who “giveth food to all flesh” ( Psalm 136:25 ), and made the world and all that therein is. To create is the peculiar prerogative of God.

We ought to lay firm hold on such passages as this. We should treasure up in our minds every evidence of our Lord’s divine power. The cold, orthodox, unconverted man may see little in the story: the true believer should store it in his memory. Let him think of the world, the devil and his own heart, and learn to thank God that his Saviour, the Lord Jesus Christ, is almighty.

In the second place, this miracle is a striking example of our Lord’s compassion towards men.

Jesus “saw a great multitude” in a desert place, ready to faint for hunger. He knew that many in that multitude had no true faith and love towards himself: they followed him fashions sake, or from curiosity or some equally low motive ( John ). But our Lord had pity upon all: all were relieved; all partook of the food miraculously provided. All were filled and none went away hungry.

Let us see in this the heart of our Lord Jesus Christ toward sinners. He is ever the same. He is now as he was of old, “the , the Lord god , merciful and gracious, longsuffering, and abundant in goodness and truth.” ( Exodus 34:6 ). He does not deal with men according to their sins, or reward them according to their iniquities. He loads even his enemies with benefits. None will be so excuseless as those who are found impenitent at last: “The Lord’s goodness leads them to repentance.” ( Romans 2:4 ). In all his dealings with people on earth, he showed himself one that delighteth in mercy ( Micah 7:18). Let us strive to be like him. “We ought,” says an old writer, “to have abundance of pity and compassion on diseased souls.”

In the last place, this miracle is a lively emblem of the sufficiency of the Gospel to meet the soul-wants of all mankind.

There can be little doubt that all our Lord’s miracles have a deep figurative meaning, and teach great spiritual truths. They must be handled reverently and discreetly. Care must be taken that we do not, like many of the Fathers, see allegories where the Holy Spirit meant none to be seen. But, perhaps, if there is any miracle worked by Christ which has a clear figurative meaning, in addition to the plain lessons which may be drawn from its surface, it is that which is now before us.

What does this hungry multitude in a desert place represent to us? It is an emblem of all mankind. The children of men are a large assembly of perishing sinners, famishing in the midst of a wilderness world—helpless, hopeless, and on the way to ruin. We have all gone astray like lost sheep ( Isaiah 53:6 ); we are by nature far away from God. Our eyes may not be opened to the full extent of our danger: but in reality we are “wretched, and miserable, and poor, and blind and naked.” ( Revelation 3:17 ). There is but a step between us and everlasting death.

What do these loaves and fishes represent, apparently so inadequate to meet the necessities of the case, but by miracle made sufficient to feed 10,000 people? They are a emblem of the doctrine of Christ crucified for sinners, as their vicarious substitute, and making atonement by his death for the sin of the world. That doctrine seems to the natural man weakness itself. Christ crucified was “ to the Jews a stumbling block, and to the Greeks foolishness. ” ( 1 Corinthians 1:23 ). And yet Christ crucified has proved “the bread of God which cometh down from heaven and giveth life to the world” ( John ). The story of the cross has amply met the spiritual wants of mankind wherever it has been preached. Thousands of every rank, age and nation are witnesses that it is “the wisdom of God and the power of God.”. They have eaten of it and been “filled,” “they have found it meat indeed and drink indeed.”

Let us ponder these things well. There are great depths in all our Lord Jesus Christ’s recorded dealings upon earth, which no one has ever fully fathomed. There are mines of rich instruction in all his words and ways, which no one has thoroughly explored. Many a passage of the Gospels is like the cloud which Elijah’s servant saw ( 1 Kings 18:44 ). The more we look at it, the greater it will appear. There is an inexhaustible fullness in Scripture. Other writings seem comparatively poor and threadbare when we become familiar with them; but the more we read the Bible the richer we shall find it.