receiveth the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he no root in himselfe but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended From the exposition of the seed sown in stony ground learn 1. That some hear the word and receive it with joy readily upon temporall grounds and naturall motives for excellent truths and offers of remission of sinnes and eternal life may affect a naturall man in a natural way Such is he that receiveth the â—â—rd in stony places 2. Where sound faith is not mixed with the word received there the word is not ingrast for He hath no root in himself 3. Where the word is not received so as the root of true faith and Gods grace is in the man his seeming faith will not endure whatsoever lustre it may have for He endureth but a while 4. When a man receiveth the Gospel for some motive of a temporary good the fear of some temporary evill such as is threatened in persecution will be able to drive him from his professed Faith for When persecution cometh by and by he is offended and so a ffliction is a touch-stone wherby to try the sincerity of professours Vers. 22. He also that receiveth seed among the thornes is he that heareth the word and the care of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull From the exposition of the seed sown in thorny ground learn 1. That however the word seem to be received if it do not bring forth fruits of amendment of life if it beget not Faith working by Love it is like seed choaked with thorns and the word is lost in such an heart 2. Whatsoever things pertaining to this life do go so near a mans heart as they take up the room time travell and affection which heavenly things should have they are but thornes which choak the seed of God's Word 3. When the care of getting or keeping or governing of riches under fair pretences of a lawfull calling of caring for our family and not neglecting the benefits of God do steal away the heart and do waste a mans time and strength which should be bestowed upon heavenly things then all these pretences are but the deceitfulnesse of riches 4. If a man's works do not proceed from the vertue of God's word whatsoever be his works from other principles they are nothing in God's account for If the Word be choaked the man becometh unfruitfull Ver. 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 an hundred fold some sixty some thirty From the exposition of the good ground learn 1. That onely such are worthy receivers of the Word who believe and obey it in their conversation for These only are like good ground receiving the good seed and rendring the fruits of good seed 2. Every true believer is fruitfull albeit every one doth not bring forth fruit in a like measure but some more some lesse Some an hundred some sixty and some thirty fold Ver. 24. Another Parable put he forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field 25 But while men slept his enemie came and sowed â—ares among the wheat and went his way 26 But when the blade was sprung up and broughâ— forth fruit then appeared the tares also 27 So the servants of the Housholder 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 enemie hath done this The Servant 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 barns Another Parable serving to teach That the visible church full not want a mixture of wicked persons joyned with the Godly unto the worlds end and that we must not dream of a possibility to make a perfect separation of good and bad in the church The chief doctrines to be observed herein are 1 That the externall visible church is worthy to be called and counted the Kingdome of Heaven even in regard of the externall constitution of it in this world notwithstanding of the mixture of wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints but especially in respect of his own elect therein who honour him in Spirit in whom he doth begin eternal life and draweth it on unto perfection 2. The visible church is like a corn field wherein are sown good seeds and noysome weeds sound converts begotten of God and wicked hypocrites who are the children of Satan for the enemy sowes tares among the wheat 3. There is no more possibility for men to eschew the incoming of Hypocrites into the church than for any husband-man's servant to hinder an enemy to cast in the seed of weeds in their Master's field in the night when men do sleep 4. It is a matter of grief and offence to see in the church of God so many unprofitable and noysom weeds so many wicked hypocrites and naughty persons this the servants coming to regrate the matter doth import 5. The rash zeal of servants before they consult the Lord their Master is ready with the hazard of the church and true members thereof to have such a constitution of the visible church as they should suffer none to be a member who are not inwardly regenerate but have all others of whose inward Regeneration they are not assured plucked from among professours this is imported in Wilt thou that we go and gather them up 6. The Lord albeit he hath given order to censure the scandalous Offenders yet he dischargeth his servants to prosse toward such a separation as to have all the weeds and wicked in heart to be cast out least while they gather out the gracelesse tares they should root out also the gracious wheat with them for it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken this Christ meaneth by he said Nay lest ye root up the wheat with them 7. The Lord accounteth it lesse hazard to suffer many hypocrites to be in the visible Church then to hold out or cast out of it any one of the weakest of the Elect and converted children for so he reckoneth here that it is much safer to suffer many weeds to grow in Gods field then to hazard one grain of good wheat by seeking to root out
the weed Nay saith he gather not out the tares lest ye root up the wheat with them 8. This mixture in the visible Church Christ the Lord is minded to permit and commands to be permitted till the day of judgement and then but not till then shall a full separation of the Godly and the wicked of the elect and the reprobate he made In the time of harvest I wil say Gather the wheat c. 9. At last the separation shall be such as all the wicked shall be cast into hell fire and the Godly placed in heaven Thâ— tares shall be burnt and the wheat gathered into the barn Ver. 31. Another parable put he forth unto them saying The kingdom of heaven is like to a grain of mustard seed which a man â—ook 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 aire come and lodge in the branches thereof Another parable The scope wherof is to shew that the visible Church in regard of the power of the Gospel in it and of the true grate of God in the true members thereof how small soever it may seem in the beginning yet shall grow up wonderfully this is set forth under the similitude of mustard-seed which for examples cause in the parable after the nature of a parable is presupposed to be the least of all seeds and again is presupposed to grow up to such height that it should become the tallest of all trees which parabolicall supposition being made then shall it be fit to resemble the work of God by the grace of the Gospel which how small soever the beginnings of it be yet shall it be the most glorious of all Gods works ere all be done Hence learn That the work of the Gospel and planting of Gods Church how smal beginning soever it seem to have yet shal by the blessing of God have wonderful increase The day of smal things is not to be despised by this as the disciples were encouraged to spread the Gospel so should all the Lords servantâ— be encouraged to be diligent to sow the seed of grace by holding forth the doctrine of the Gospel according to their calling Verse 33. Another parable spake he unto them The Kingdome of Heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened Another parable tending to this same purpose namely to shew that the work of Gods grace by the Gospel in the visible Church how small appearance soever it hath wil notwithstanding spread and prevail according to the measure appointed of God The doctrine is this As good leaven after a competent time will leaven all the lump to the leavening whereof it is appointed so will the work of Gods grace in his Church by the Gospel powerfully affect and prevail unto the conversion of all these for whom God shall send it and therefore we should not judge of Gods works in his Church by outward appearance this serveth then and should serve now to make men faithful in teaching the truth and to wait for a while till God shall work and give his blessing to the hearers in his own time Verse 34. All these things spake Iesus 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 Praâ—bet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world Here is rendered another reason why Christ did speak to the people in parables to wit that he might fulfill what the Prophet as the type foretold that Christ should do and how Christ should by speaking in parables stir up his hearers to search what was meaned by this sort of speaking as the Psalmist stirred up his Hearers to attend the more to what he was to deliver in parables Psalm 78 2. To the intent that such as would understand might learn and others who would not search for light might be justly left in blindness Doct. 1. Both the matter and manner of Christs doctrine is worthy to be maintained and vindicated from all misconstructions for Heat we have the evangelist for a precedent 2. Preachers should teach nothing for matter nor manner but what they have a precedent for in the Scripture for even Christ did so Ver. 36. Then Iesus 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 Kingdome but the tares are the children of the wicked one 39. The enemy that sowed them is the Divell the harvest is the end of the world and the reapers are the Angels 40. As therefore the tares are gathered and burnt in the fire so shal it be in the end of this world 41. The son of man shall send forth his Angels and they shal gather out of his kingdom all things that offend and them which do iniquity 42. And shal cast them into a furnace of fire there shal be wailing and gnashing of teeth 43. Then shall the righteous shine forth as the sun in the kingdome of their Father Who hath ears to hear let him hear Here the speaking in parables taketh good effect in his own Disciples they are made sensible of their own dulnesse in understanding and are moved to ask light of the Lord and so they receive satisfaction for the Lord declareth what the parts of the parable were in their intent and signification Hence learn 1. That the visible Church as it is not without reason called The Kingdome of Heaven as is shewne before so also not without reason is it called here the world in regard it containeth all sorts of people in The world and is spread throughout the world and not limited to any one place The field to wit the universall visible Church where the seed is dayly sown is called The world 2. The Elect and true Beleevers begotten by the Gospel and true Subjects of Christs Kingdome and heirs of Heaven are the only proper children of the Kingdome for The good seed are the children of the Kingdom 3. Such as have nothing in them save outward profession and do remain wicked and unrenewed men are nothing else for their inward estate but children of Satan for The tares are the children of the wicked one 4. Satan as an enemy to the glory of God in his Church doth what he can to have hypocrites and wicked men mixed among the godly as members of that same church ver 39. for The enemie that sowed them is the divel 5. This mixture of good and bad is to endure to the end of the world that
holinesse in the church to be adversaries unto Christ and his Disciples for the Pharisees here do quarrell with Christ for his Disciples cause 2. Christs Disciples readily shall be mistaken and misconstrued do what they please for their plucking of eares of rough corn to satisfie their hunger doth not escape censure 3. Hypocrites do urge ceremonies and externall observations more then the greater things of the Law for here the Pharisees quarrell the Disciples for plucking of the corn and purging of it from the aunds and eating of it on the sabbath in the case of necessity as a breach of the sabbath misregarding charity to the hungry and fainting Disciples saying Why do they that which is not lawful on the sabbath-day Ver. 3. But he said unto them have ye not read what David did when he was an hungred and they that were with him 4. How he entred into the house of God and did eat the shew-bread which was unlawfull for him to eat neither for them that were with him but onely for the priests Our Lord defendeth his disciples by four reasons The first is this It was no sin for David and his men in a case of necessity to eat the shew-bread which by the letter of the Law was appointed for no mans use ordinarily save the priests therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger Doct. 1. When the mind of the Law-giver and the intent and the end of the command is not contraveened the precept is not broken for this is the ground of Christs defence 2. Not reading nor considering the Scripture whereby the meaning of the Law may be understood is the cause of errour and mistaking of duties This is it he saith Have ye not read Ver. 5. Or have ye not read in the law how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath and are blamelesse 6. But I say unto you that in this place there is one greater then the temple The second reason is The priests for promoving of the service of the Temple do bodily work on the sabbath which in your language is to profane the sabbath and yet are blamelesse Therefore albeit my disciples for promoving my service who am greater then the Temple do pluck ears of corn and eat thereof on the Sabbath and so seem to you to profane the Sabbath yet they are also blamelesse Hence learn 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath is not a breaking of the Sabbath for the Priests Did bodily work in the Temple on the Sabbath-day and are blamelesse 2. As the body is above the figure or shadow so is Christ greater then the Temple which is a figure of him Therfore saith he In this place is one greater then the temple Ver. 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse The third reason is this The Lord never appointed the outward ceremonies of his service in the first table to hinder works of mercy prescribed in the second table but on the contrary when at one time both cannot be done he will have the work of mercy done and the ceremony of a sacrifice left undone for that time Therefore it is agreeable to Gods will that my Disciples should rather pluck corn and eat it on the Sabbath by way of mercy to their own body then harm their health under pretext of keeping the Sabbath which if ye had understood and considered ye would not have condemned my Disciples without cause Hence learn 1. The true meaning of Gods word being known it is able to prevent rash judgment Therfore it is said If ye had known 2. Condemning of the guiltlesse doth draw the judg being rash under guilt Therfore saith he Ye would not have condemned the guiltlesse 3. It is not every man no not every learned man who is acquainted with the true meaning of the Scriptures for in saying If ye had known he taxeth both the Pharisees and Scribes of ignorance Verse 18. For the Son of man is Lord even of the Sabbath day The fourth reason I whom ye see to be a man am also God and Lord of the Sabbath having authority to prescribe or allow for my service on that day what I please to judge and to punish or pardon the breach as I please Therfore If I judg this work of my Disciples to be no fault neither should ye Hence learn 1. That the incarnation of the Word or second person of the God-head made the Son of God to be the Son of Man but it did not diminish his Divine Authority as he is the Son of God for he saith That the Son of man is Lord even of the Sabbath day 2. Christ can maintain the authority of the fourth command and appoint any one of the seven dayes as he pleaseth for the observation of the command for He is Lord even of the Sabbath Ver. 8. And when he was departed thence he went into their synagogue 10. And behold there was a man which had his hand withered and they asked him saying Is it lawful to heal on the sabbath days â—hat they might accuse him 11. And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath day will he not lay hold on it and lift it out 12. How much then is a man better then a sheep wherfore it is lawful to do wel on the sabbath dayes Here is another dispute about the sabbath in the synagogue whether it was a breach of the sabbath to heal a man of a withered hand miraculously Hence learn 1. That Christ went on to follow his calling notwithstanding of enemies and opposition for after his disputation in the field with the Pharisees he goeth into the synagogue where he might do good to the People 2. Christs enemies when they have no just quarteil against Christ or his followers they invent one as when they could find no sin at all in him they sought to accuse him for miraculous healing of men on the sabbath for want of better ground of accusation for They asked that they might accuse him 3. Malice maketh men blinde reasonlesse and absurd for They ask if it be lawful to heal a man miraculously on the sabbath day wherin there can be no apparent ground of doubting 4. The more impudent Christs enemies be against him the more shame and confusion the Lord will bring on them for our Lord refuteth his adversaries by