Son of man came not to be ministred unto but to minister and to give his life a ransome for many Our Lord doth clear his Doctrine by his own example shewing them how he humbled himselfe for the publick good Doct. 1. The example of our Lords humiliation of himselfe serveth to curb all ambition in his Ministers and if it prevaile not shall bear witness against them for Even the Son of Man saith he came not to be ministred unto 2. Christ in his first coming came not to take up an earthly dominion or a stately preheminence as his Disciples imagined but came in the shape and state of a servant and behaved himself so as he was ready for the good of his Disciples to wash their feet for he came not to reign in a worldly manner but to serve in the externall Ministery of the Gospell He came saith he to minister 3. Ministers should not onely quit prelacy for the good of the Church but their life also if need bet for Christ out of the Love to mens Salvation not onely emptied himselfe of Stately Dominion but also emptied himselfe of Liberty and Life And gave himselfe a ransom for many Ver. 29. And as they departed from Iericho a great multitude followed him 30. And behold two blind men sitting by the way side when they heard that Iesus passed by cryed out saying have mercy on us O Lord thou son of David Among these that countenance Christ and follow him from Jericho two are marked Doct. 1. Of all the multitude of Christs followers these are the most remarkable persons who give unto Christ most imployment and draw most vertue by faith out of him therefore above all These two blind men are specially here noted 2. It is wisdom to seek of God the greatest things whatsoever else we need for these men are not so curious for Alms of Mony albeit they were Beggers as to have the benefit of the Mediators mercy Have mercy on us say they 3. Whosoever crave any benefit by Christ must be cleare in this point that Christ is the promised Messiah for Son of David is their great argument 4. We must beleeve his power and love as God incarnate able and willing to save us for so do they saying O Lord thou Son of David Ver. 31. And the multitude rebuked them because they should hold their peace but they cryed the more saying Have mercy on us O Lord thou Son of David From the discouragement offâ—red unto them Learne 1. It is no new thing that such as in appearance are following Christ do hinder these who are following him in eaâ—â—est for The multitude rebuked these poor men and will have them to hold their peace 2. But it is wisdom for such as beleeve in Christ the more they are opposed the more to seek him and to take no answer from any but from himselfe for so doth these blind men who do not forsake their petition till it be granted Ver. 32. And Iesus stood stil and called them and said What wil ye that I shal do unto you 33. They say unto him Lord that our eyes may be opened 34. So Iesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him Christ heareth them and falleth in conference with them Doct. 1. Christ taketh notice of such suppliants as the multitude doth despise He standeth still to hear these blind mens suit 2. Where there is Faith and Sincerity the Lord will draw it forth to open view for his owne glory and the good of the Believer therfore He asketh what they would have that it might be known that they did not seek money but the fruit of his divine power 3. When misery is laid forth in faith before Christ he meeteth it with compassion as here in these blind men for he is a compassionate high priest 4. It is easie for Christ to do every greatest work as here to open the eyes of the blind and to give sight to them for He touched their eyes and they immediately received sight 5. It is reason that what gift we get of Christ we imploy it for his honour for Their eyes received sight and they followed him CHAP. XXI Christ rideth to Jerusalem to vers 12. Casteth out the buyers and sellers out of the temple to ve 18. Curseth the fig tree vers 22. Defendeth his own authority against the Pharisees challenge ver 28. And in two parables setteth down their sin and Gods judgement in rejecting of them Ver. 1. ANd when they drew nigh unto Ierusalem and were come to Bethpage unto the mount of Olives then sent Iesus two disciples 2. Saying unto them Go into the villages over against you and straightway ye shall find an asse tyed and a colt with her loose them and bring them unto me 3. And if any man say ought unto you ye shall say The Lord hath need of them and straightway he will send them IN this Christ's last voyage to Jerusalem Observe 1. That Christ being resolved to lay down his life the more near he draweth to his suffering the more doth he reveal himself to be the promised Messiah in whom the promises were accomplished Therfore he wil now go riding into Ierusalem 2. Again lest the nature of his kingdom should be mistaken he wil give evidence in his poverty that his kingdome is not of this world Therfore he will borrow an asse to ride on 3. He hath right to whatsoever he liketh to make use of as he sheweth in commanding the disciples To loose the asse and her colt and to bring them to him 4. His knowledge doth reach to the observation of the meanest things and doth take notice of Asses and their colts and their bindings and loosings 5. Whatsoever impediment can occur to any of his servants in their course of obedience unto him he doth foresee it and doth provide for the removing therof as here If any say ought unto you c. 6. He knoweth the master of the Asse will be within and what he wil say and foretelleth how he shall dispose of his will and move him without any more to let them go for the hearts of kings and country-men are in his hand and thus he letteth his disciples see a glimpse of his God head saying Straightway he send them 7. Albeit he be Lord of all yet will he make use of what his friends have with their own consent so that they may be reasonable servants with good will bestowing what he calleth for Therfore saith he Straightway he will send them 8. He is not ashamed to professe himselfe Lord and Master and yet to be so far emptied as to have need of the service of an Asse Say saith he the Lord hath need of them Ver. 4. All this was done that it might be fulfilled which was spoken by the Prophet saying 5. Tell ye the daughter of Sion Behold thy king cometh unto thee meek and sitting upon an
must glorifie God in their martyrdome yet there shall be other Ministers one after another till the second coming of Christ preaching the Gospel from place to place in despite of all the persecuters in the world for of this our Lord giveth assurance saying Verily I say unto you Ye shal not have gone over the cities of Israel till the Son of Man be come Ver. 24. The Disciple is not above his Master nor the servant above his Lord. 25. It is enough for the Disciple that he be as his Master and the servant as his Lord if they have called the master of the house Beelzebub how much more shall they call them of his houshold The seventh reason It may content you that you shall not be worse used then I your Lord and Master am and shal be used Therefore Fear not Doct. 1. There are very neer and sweet bands between Christ and us for he is our School-master and we his Disciples he is our Lord and we are his servants he is the Good man of the house his church and we his Domesticks and houshhold men so importeth his words saying The Disciple is not above his Master c 2. Christ is a pattern of sufferings from the cradle to the crosse from his birth to his buriall for here he setteth forth his own suffering to encourage us to suffer by like example 3. To seek or look after freedom from persecution is to seek that we who are Christs Disciples should be better dealt with then our Master was which is unreasonable for The Disciple is not above his Master nor the servant above his Lord. 4. Conformity with Christ in suffering may sufficiently comfort any man who suffereth for Christ for It is enough for the disciple that he be as his Master 5. The comparison of Christs excellency and our base condition should make us willing to undergo any sort of humiliation therfore saith he It is enough that the servant be as his Lord. 6. Beelzebub was the idoll of Ekron and one of the chiefest divels names There is no blasphemy so great against Christ but Satan will find mouths to vent it for it is written They called the Master of the house Beelzebub 7. No wonder that Christs servants be called divels when Christ was called a divel so reasoneth Christ saying How much more shall they call them of the houshold Beelzebub Vers. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The eight reason The truth of my doctrine and your innocency must both be brought to light upon all hazards Therefore Fear not but avow my Gospel boldly Doct. 1. Christs servants are in danger to minish their testimony concerning Christs truth for fear of men Therefore are they warned not to fear them 2. Albeit the holinesse and innocency of Christs servants be overclouded and born down for a time by scandalous speeches of persecuters and they esteemed no better then Beelzebub yet shall it be brought forth to light in Gods time for our Lord hath said That there is nothing covered that shal not be revealed nor secret which shall not be known Thus may this generall sentence serve the purpose in this place 3. Because at last the light of the Gospel shall break forth and overcome all obstacles Therefore Ministers should boldly preach Christs truth and thus also doth this generall sentence serve Christs intent as the next verse maketh it plain Vers. 27. What I tell you in darknesse that speak ye in light and what ye hear in the eare that preach ye upon the house tops Christ commandeth his Apostles to publish as openly as they could whatsoever he should reveale unto them in any manner of way putting the house top for the most patent places where a man might be best seen and heard for the houses of Judea were covered platform Doct. 1. The matter of Preachers sermons should be nothing but truth revealed by Christ therfore saith he What I tell you that speak 2. Christ doth not reveal any thing to his servants whether ordinarily by ordinary meanes as by reading or meditation or extraordinarily by his Spirit but it is able to abide the light and the tryall of all who shall hear of it and is worthy to be avowed openly for he saith What I tell you in darknesse that speak you in light and what you hear in the care that preach on the house tops Ver. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell The ninth reason You must fear me who am able to kill both soul and body therefore Fear not man who cannot harme you so much Doct. 1. Plain and faithfull preaching of Christs truth may readily be met with persecution and hazard of life and a man must be master of death and delivered of the fear not only of smaller losses but even of the losse of life also if he would preach all Christs truth as he should Therefore saith Christ Fear not them which kill the body 2. All that men can do against a faithfull witnesse of Christs truth is to take the life of the body they cannot reach to the soul to destroy it or to take away from it righteousnesse or peace or joy in the holy Ghost for They are not able to kill the soul saith he 3. The true remedy of all base fear of the creature and of death is the true fear of God Therefore saith he Fear him rather which is able to destroy soul and body in hell 4. If a man suppresse the testimony which he should give to Christ for fear of being killed by men he falleth in the danger of being cast in hell and losing soule and body This is imported in the saying Fear him which is able to destroy soul and body in hell Vers. 29. Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father 30. But the very hairs of your head are all numbred 31. Fear ye not therefore ye are of more value then many Sparrows The tenth reason Gods providence which reacheth unto Sparrowes and to the haires of your head to preserve the least of them may incourage you sufficiently against fear of men therfore Fear not to preach my truth Doct. 1. Gods providence is very particular toward all the creatures so that the least of them is not taken or slaine without Gods dispensation for One Sparrow saith he shall not fall to the ground without your Father 2. The Lords care of his servants doth reach to the preservation not only of their life but also of the smallest thing that concerneth them for The very haires of your head are numbred saith he 3. God esteemeth much more of his servants then of other creatures for his children are bought with his Sons blood Therefore saith he
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
us That the Lord hath of set purpose kept from our knowledge the time when Christ shall come Therfore all should watch and be ready come when he will Vers. 43. But know this that if the good man of the house had knowne in what watch the theif would come he would have watched and would not have suffered his house to be broken up The fourth motive Set down in an example teaching us in sense thus much if men will watch for avoiding of temporall inconveniencies much more should Christs Disciples watch to eschew eternall destruction and if they doâ— not watch then the worlds diligence in worldly things will condemne their negligence in spirituall things Ver. 44. Therfore be ye also ready for in such an hour as you think not the Son of man cometh A fifth motive Watchfulnesse maketh a man ready albeit the Lord shall come in an hour when men thinke not Therfore watch ye that you may be ready Doct. The solid apprehending of the certainty of the Lords coming and of the uncertainty of the time is a nomble means to set us on our watch and to make our selves ready for In such an hour as ye think not he shall come Vers. 45. Who then is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meaâ— in due season 46. Blessed is that servant whom his Lord when he cometh shal find so doing A sixth motive especially sorting to stir up Ministers to be watchfull in their calling as every man in his calling so namely a Minister who is saâ—â—-over the Lords people as a Steward to give the children the bread of life in due season shal be blessed if he be faithful and found at his work when Christ cometh Therefore should every one watch and the Minister in speciall that he may be found diligence in his calling when his Master cometh Doct. 1. The greatest honour which a man can do to his servant in this world is but a shadow to shew forth what the Lord will bestow on his faithfull servants in the world to come this is it which he saith He shall make him ruler over all his goods that is He shall put honour upon him 2. The soâ—â— of service and trust which is put upon a Minister of the Gospel is very high and the happinesse of a faithfull and â—iâ—e Minister is very great for Who then is a faithfull and wise servant c. saith he Ver. 47. Verily I say unto you that he shall make him ruler over all his goods 48. But if that evill servant shall say in his bear 〈◊〉 Lord delayeth his coming 49. And shall begin to smite his fellow-servants and to eat and drink with the drunken The seventh and last motive looking specially unto Ministers If any man and especially a Minister do not watch adoe the worke intrusted unto him he shall be destroyed â—â—rfully at the Lords coming Therefore it is necessary a watch for the Lords coming And here we have the portrait of an evill servant and namely of an unfaithfull Minister first he hath an evill heart of mis-beliefe he beleeveth not Christs coming unto Judgement nor the Truth which he preacher unto others He saith in his heart â—y Master delayeth his coming that is He looketh not for his coming 2. He will not fail to maligne envy traduce and injure to his power the more painfull and faithfull his fellow-fellow-servants be for He smileth his fellow servants 3. One way or other he strengtheneth iâ—odity and the hands of the wicked that they should not repent nor turne from their iniquity for 〈◊〉 and drinketh 〈◊〉 the drunken Vers. 50. The Lord of that servant shall come in â— day when he looketh not for him and in an hour that he is not â—ware 〈◊〉 51. And shall cut him asunder and appoint him his perseâ—â— with the hypocrites â— there shall be weeping and grashing of â—â—b This is the judgement that shall come upon all wicked servants Doct. 1. Such as do not make them ready for our Lords coming but do follow their owne will and lusts shall find themselves miserably misâ—â—â—en for the good which they injoyed or loved to have shall be taken from them and the evill which they feared not shall come upon them to the full when they least expect it for It shall be in 〈◊〉 hour that be is not 〈◊〉 of 2. Unfaithfull Ministers who pretend to take charge of soules and are not faithfull in that service aâ—e ranked among the worst sort of men that is hypocrites and shall be of all men most severely punished for He shall cut them aâ—â—nder saith he and give them their portion with hypocrites CHAP. XXV In this Chapter our Lord propoundeth two Parables the one of the ten Virgines to verse 14. The other of the talents to verse 31. Both tending to prepare us for the day of his second coming and then setteth down the manner of the last judgement to the end Ver. 1. THen shall the Kingdome of Heaven be likened unto ten Virgines which took their lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their lamps and took no â—â—e with them 4. But the wise took oyle in their vessels with their lamps 5. While the bridegroom tarried they all slumbred and slept 6. And at midnight there was a cry made Behold the bridegroom cometh goye out to meet him 7. Then all those Virgines arose and trimmed their lamps 8. And the foolish said unto the wise Give us of your oyle for our lamps are gone out 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for you know neither the day nor the hour wherein the Son of man cometh He scope of this Parable is set down verse 13. to advertise us to watch because we know not the hour wherein Christ shall come to judgement To this end the visible 〈◊〉 â—a compared to ten Virgines waiting for the Brideâ—rooms coming whereof some were wise and made preparaâ—â— that whensoever the Bridegroom should come they might â—e ready to go with him The other contented themselves â—uch an outward profession of waiting for his coming but did 〈◊〉 prepare themselves till tho time was past and then it was 〈◊〉 purpose to make a businesse Therefore the one sort who were ready went in and the other were excluded and so shall â—t come to passe with Professours in the visible Church â—â—osoever make themselves ready and watch for the Lords â—â—cond coming shall enter into
the Kingdome of Heaven â—hich is above and they who do not prepare themselves â—o not watch for his coming shall be excluded from Christ â— his coming From this Parable in so far as it tendeth â—â—â—o this scope Learn 1. Christ and his Church may well be compared to the Bridegroom and the Bride and the spiriâ—all communion between them to Marriage mutually proâ—ised in espousals in this life and to be solemnized and compleaâ—ed at the coming of our Lord. 2. As in the Parable â—o in the visible Church all do professe themselves devoted â—nto Jesus Christ the Bridegroom and to be desirous of communion with him in Heaven and possibly may attain to a â—amelesse conversation and appear Virgine-like all waiting for the coming of our Lord in their own and others estimation 3. As among the Virgines in the Parable so in the visible Church all are not wise Christians but some wise and really such as they professe themselves to be others are counterfeit Christians and foolish 4. As among the Virâ—ines in the Parable so in the visible Church onely these are wise who with the outward Lamps of open profession labour to be furnished inwardly with the saving graces of the holy Spirit namely Faith working by love and repentance mortifying their sinfull lusts that in newnesse of life they may glorifie God But whoso are destitute of inward grace in their heart they are foolish for the Lamps of their outward profession without oyle do serve to no purpose when matters come to a triall 5. As in the Parable the Bridegroom cometh when they are not aware So will Christ come unto Judgment in a day and hour that men know not 6. As in the Parable the wise are admitted and the foolish excluded So they who are inwardly renewed and indued with the saving graces of the holy Spirit shall be taken up to heaven and they who are destitute of the oyle of the holy Spirit void of true faith and of the renewing vertue of Gods Grace shall be excluded 7. As in the parable the wise could not help the foolish nor the foolish hurt the wise So the society of the hypocrites with the godly in the visible church shall not be prejudiciall to the sound christians in the day of Gods judgment not yet the society of the godly avail the hypocrites among whom they have lived but every man shall be judged according to that which is within him 8. As in the parable the self-conceit of the Virgins ver 11 12. helped not them so the opinion which unrenewed persons within the visible church have of their interest in Christ their vain confidence and foolish hopes grounded upon the outward profession and their formal practises of externall duties will not avail them before the Lord at that day 9. To be watchfull now and to examine well our own case and to see that we be sure of the inward anointing of the holy Spirit whereby we are made indeed holy is the only way to be certain of our salvation when Christ cometh to judgement for this use Christ commandeth us to make of the parable saying Watch therfore Ver. 14. For the Kingdom of heaven is as a man travelling into a far country who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his seuerall ability and straitway took his journâ—y 16. Thâ—â— he that had received the five talents 〈◊〉 and traded with the same and made them other 〈◊〉 â—â—lents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his lords mony 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou delivered â—â— unto me five talents behold I have gained besides them five talents more 21. His lord said unto him Well done thou good and â—â—full servant thou hast been faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two talents came and said Lord thou deliveredst me two talents behold I have gained two other talents beside them 23. His lord said unto him Well done good and faithful servant thou hast been faithful over a few things I wil make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowen and gathering where thou hast not straâ—ed 25. And I was afraid and went and hid thy talent in the earth 〈◊〉 there thou hast that is thine 26. His Lord answered and said unto him thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strawed 27. Thou oughtest therefore to have put my mony to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shal be given and he shal have abundance buâ— from him that hath not shal be taken away even that which he hath 30. And cast ye the unprofitable servant into utter darknes there shal be weeping and gnashing of teeth Another parable tending to put all men on work and in speciall the Ministers of the Gospel for setting forth the glory of Christ and of his Kingdome among men according to every man's ability and calling under the similitude of a master giving to his servants mony to trade withall for his use Doct. 1. As the man in the parable travelling into a far country disposed of his affaires and ordered all matters till his return So hath our Lord Jesus given exact order in his Word to all men and specially to his Ministers how his house shall be governed and how every man should serve him till his second coming again 2. As the master in the parable giveth not the same number of talents to each servant So the Lord So the Lord giveth not a like measure of gifts to every one but to some more to some lesse as his heavenly Wisdom thinketh expedient 3. As in the parable some made use of their talents some not So in the visible church some imploy the gifts they have according to their calling to the edifying of others and promoving of the Kingdome of Christ othersome do misregard the Kingdome of Christ and care not how it go with Christs matters if their own particular go right and therefore they make no conscience to promove Christs Kingdome in their vocation as their duty set down in his word doth require 4. As the master in the parable reckoned with his servants
and took an account of each mans fidelity so shall Christ call all men and especially Ministers to account one day and shall search how faithfull every man hath been in his service 5. As in the parable the faithfull servant whether his talents were fewer or more was accepted of his Master and made partaker of his joy So every man who in the discharge of his calling doth seek faithfully the glory of Christ and increase of his Kingdome shall be accepted in the day of judgement and put in ful possession of eternall life 6. As before the Master in the parable so also before Christ in the day of judgement no excuse shall serve to save the slothfull and unfaithfull servant let a man deceive himselfe now as he list and please himselfe with pretences as he will all excuses shall be retorted and made matter of his condemnation and the unfaithfull servant shall be cast in hell 7. As in the parable he who had one talent but had it not for his Masters use is counted as if he had none and is deprived of the possession of what he possessed but not for his masters use So whosoever hath gifts whereby others are not profited or Christs kingdome not promoved what he hath is counted as if he had it not or as if he had lost it or put it away and as others were not profited by his gift so neither shall he himself be profited by it but he that useth his gifts wel for the glory of Christ shall be amply rewarded the reason wherof he giveth for Unto every man that hath gifts so as he hath them for his Masters use which is in effect to have them It shall be given he shall have increase of gifts and graces and rewards but such as have not what they have for the Lord's service shall be deprived of all good which they themselves might have of such gifts and shall be utterly deprived of whatsoever good they sâ—em to have and They themselves also shall perish Ver. 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory In the rest of the chapter the form of the day of judgement at Christs second coming is described 1. The glorious sitting down of the Judg ver 31. Then the presenting of parties to be judged and the ordering of them in their several ranks v. 32 33 3. The sentence of absolution of the godly to v. 44.4 The sentence of condemnation of the wicked to the end hence learn 1. Christs humane nature assumed is not to be laid down again but the union of the divine and humane nature is constantly to remain that so we may take heart and confidence being 〈◊〉 to have our Redeemer in our nature to be our judg The Iudg shal be the Son of man 2. His second coming shal be glorious all infirmities being removed He shal come in glory 3. The glory of Christ then to be seen shall be no borrowed glory such as the creatures have but his own which he had before the world began for He shal come in his own glory 4. All the Angels in heaven shall attend our Lord that day to honour him and give service to him as he shall imploy them for The holy angels shal come with him 5. A glorious throne beâ—coming the Son of God and the Judg of quick and dead shal be errected in the clouds such as none can imagine how glorious it 〈◊〉 be til they see it for it is said Then he shall sit upon the throne of his glory Ver. 32. And before him shall be gathered all nations and he shal separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand but the goats on the left Thus the Judg is set Now they who are to be judged are presented 1 Doct. 1. There shall be a resurrection of the dead and a gathering together of these that are risen together with them who shall be then living toward the place of his appearance even all that were from the beginning of the world unto that day without exception all shall compâ—â—r from the least to the greatest for All Nations shal be gathered before him 2. Albeit now there be a confusion of the elect and reprobate of the godly and the wicked yet theâ— there shall be a separation of the one from the other as the shepherd separates the sheep from the goats so shall our Lord make a perfect separation of the godly from the wicked that not one of the one sort shall be in company with the other for He shall separate the sheep 3. The godly and Elect compared unto sheep for their harmlesnesse simplicity obedience and attendance upon the Shepherd shall be placed more honourably as it were at the right hand which the Apostle Paul expoundeth by being caught up off the earth unto the clouds to meet the Lord 1 Thes. 3.17 But the wicked and reprobate compared to goats for their unrulinese and uncleanness shal have the place of least respects for we hear nothing of their being list oâ— the earth for He shal set the sheep on his right hand and the goats on his left that is He shall set the Elect in a more honourable place then the Reprobate Ver. 34. Then shall the king say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world In the pronouncing of the sentence learn 1. That the judging of the world is a part of the Kingly Office of Christ wherin he shall shew his Soveraign Authority to give out decrees irrevocable and to see them executed for Then shall the King say 2. Before the fearfull sentence of condemnation shall be pronounced upon the wicked the godly shall be absolved that without fear they may hear this dreadful doom given on the reprobate for Then shall he say to them on his right hand c. 3. The Elects compleat and nearest communion with Christ shal not be till they be in soul and body both translated unto Heaven there to be with him for ever for now and not before this time Come saith the King 4. The godly in whatsoever estate they be are no lesâ—e beloved and blessed by the Father than by the Son who redeemed them for he saith Come ye blessed of my Father 5. The estate which the godly are to enjoy in Heaven is A Kingdom that is the higest honour and happinesse that can be imagined for it is said Comâ— inherit the Kingdom 6. This Kingdom cometh not from the Elects merit but from Gods free-gift derived from the Fathers love an inheritance not purchased by themselves in their own time but Prepared for them from the foundation of the world that is from eternity wherewith we do presently meet when we begin to think of the foundation of
in unto him for She cometh and calleth on him 4. Faith pressed with need is earnest in prayer for She cryed unto him 5. Faith doth fix on Christ as the true promised Messiah for she calleth him Son of David Faith looketh on Christ as compassionate and mercifull it pleadeth for mercy and pretendeth no merit for thus saith she Have mercy on me 6. Love owneth them whom it loveth whatsoever be their condition for here the trouble that her child is troubled with she counteth it as her own saying Have mercy on me for my daughter is troubled 7. Faith giveth Christ the glory of ability to do all that it desireth so she ascribeth unto him power to cast out the divell saying My daughter is vexed of a divell Vers. 23. But he answered her not a word And his disciples came and besought him saying Send her away for she cryeth after us There are 4 means used for the triall of her faith The first is Christs keeping silence when she prayeth Hence learn That God albeit he love the Suppliant and do accept his petition yet possibly he will keep silence and not seem to take notice for a time for He answered her not a word The next means of her triall is the small assistance she hath of the disciples prayers wherin learn That saith loveth the help of the prayers of the Faithfull militant as a means prescribed of God for mutuall comfort for She cryed after the disciples 2. When God thinketh it fit to try our faith by delaying to hear us he will for our tryall make other means which we use to fail us also as here the disciples would be rid of her importunity and have her dispatched that she should not trouble them Therefore say they Send her away She cryeth after us Ver. 24. But he answered and said I am not sent but unto the lost sheep of the house of Israel The third means of the triall of her faith is By our Lords telling her that his commission reached only unto the lost sheep of the house of Israel which was indeed true in regard of his particular and personal Ministry in the days of his humiliation wherein he was to make offer of his grace first and chiefly unto the Jews and this is true again If we take Israel for the Elect of God both Jews and Gentiles He came for these Elect ones only But unto this woman who understood not so high a matter it could not seem but that his commission was to the Jews only and not to the Gentiles of which sort was she Hence learn 1. That among other trialls of the faith of the Lords people this is one To suffer them to be questioned whether they be of the number of the Elect for thus much importeth I am not sent but to the lost sheep of Israel 2. Christ hath an errand to such as find themselves in perill to perish for He is sent to the lost sheep Vers. 25. Then came she and worshipped him saying Lord help me She cannot answer this doubt and therefore passeth it over and insists in prayer what Christs commission is she will not dispute but sure she is she must be helped Hence learn That when any doubt doth tend toward excluding us from the number of such to whom the Gospel is sent we shall do well to passe by such doubts without disputation and to insist in prayer grounded upon Gods goodnesse and power to help for so did this woman Then came she and worshipped 2. The more the Lord seem to refuse us we should so much the more humble our selves before him and continue in prayer for it is marked That then she worshipped and said Lord help me Ver. 26. But he answered and said It is not meet to take the childrens bread and cast it to dogs The fourth means of her tryall is By seeming to exclude her as a heathen or unclean dog without the covenant from al the benefits of the Messiah belonging to Israel who are the children of God by covenant as their proper food and here the former doubt is augmented and put more nearly home unto her Hence learn 1. That the Lord when he will try doth try unto the quick and humbleth unto the dust the soul under triall and for this end maketh the last difficulty more then any of the former for now he saith It is not meet to give to dogs c. 2. Such as are within the externall covenant of Grace are in some respect holy as consecrate to God and appropriate unto him by covenant and such as have the priviledges of Gods people belonging unto them as unto children while others who are without the covenant are counted dogs This he importeth saying It is not meet to cast the childrens bread to dogs 3. The representation of our unworthiness before our eys is a main point of triall of our faith Therfore for her last trial he compares her to a dog Ver. 27. And she said Truth Lord yet the dogs eat of the crums which fall from their masters table The Lords Spirit looseth the doubt unto her Hence learn 1. That Christs commission albeit it was chiefly unto the Jews to set much on their table yet it was not so limited but that crums of their food especially being neglected by them might be bestowed upon the Gentiles this is it she seeth Crums fall from the table 2. The Lord in tryal of faith makes the Believer of quick understanding in the fear of the Lord to mark all advantages whereby it may strengthen it self Therefore saith she Truth Lord yet the dogs eat the crums 3. The Believer is content to be humbled as deeply as the Lord pleaseth and to acknowledg his own unworthiness to the uttermost only he cannot be content to be excluded from God and the benefits of his grace for this woman can be called a dog but cannot want some crums of Christs kindness 4. It is a special wisdom to turn motives unto discouragement into motives to believing and drawing so much the more near to Christ as the motives unto dscouragement do drive us away from him for so this woman doth The more her natural uncleanness unworthiness and her alienation from the common-wealth of Israel is represented unto her she beareth her self the more in upon Christ when she seemeth to be boasted away from him as a dog she creepeth in under the childrens table to catch crums falling from it Ver. 28. Then Iesus answered and said unto her O woman great is thy faith be it unto thee even as thou wilt And her daughter was made whole from that very hour From Christs answer learn 1. That faith doth please Christ exceedingly therfore saith he O woman 2. This is a true and kindly faith not to take a refuse of Christ answer as he pleaseth but to pursue constantly our petition for his grace and by no means to part with him for this cause Christ saith to her Great is thy faith
unto him Doct. 1. The Lord knoweth the intentions of his honest servants and sets a price on their good deeds therby therfore saith he She did it for my buriall 2. Our Lord knew that the gospell should be preached through the world c what was to be preached also for Where this gospel shal be preached saith be this shall be told c. 3. True faith seeth afar off for this woman seeth life in death believeth the Lord Jesus to be the true Saviour worthy of all honour in his death as well as in his life believeth that he should not see corruption believeth that his death should be a sweet smelling sacrifice to God and the savour of life unto his people for She did it saith Christ for my buriall 4. The memorial of the just shall not go to the grave with them but their good deeds shal be had in everlasting remembrance In this woman we have assurance of it for This shall be preached for a memorial of her saith he 5. Whosoever do any thing for Christ shall never have cause to rew Christ accounts more of it then it is all worthy for She hath wrought a good work on me saith Christ before and now This shall be told of her for a memoriall Ver. 14. Then one of the twelve called Iudas Iscariot went unto the chief Priests 15. And said unto them What will you give me and I wil deliver him unto you and they covenanted with him for thirty pieces of silver 16. And from that time he sought opportunity to betray him Iudas minding to have gain some way seeketh opportunity first to sel then to betray Christ. Doct. 1. When a wicked man is ingaged to do an evill turne he never taketh rest till he act it as is here seen in Judas from that time he sought opportunity to betray Christ. 2. When men have an evil turne in their heart and want opportunity only they shall not want occasion long as Judas minding to sell Christ doth seek and find fit Merchants the chief Priests 3. God will suffer wicked men to follow their designes even against himselfe when he seeth it fit for his own glory as here he wil not hinder a Judas to go to the high priests 4. He that is greedy of gain will sel his Soul and Heaven and Christ for money as Judas here doth 5. He that is not Christs friend in truth will soon turn Traitour as Iudas here doth 6. Hypocrites wil be found in best societies for here a Traitour is one of the twelve 7. The wicked shall bear their own blame and the society shall be free as here Judas is named alone 8. Secret enemies and open will easily agree together and own one another as here Judas and the high Priests make a short bargain 9. He thaâ—â—ellâ—th Christ knoweth not his worth for Whâ— wilâ— you giâ—e me saith the seller 10. He that will sin and sell Christ will do it upon a naughty condition ere he want all Thirty pieces of silver or what may be had will make the bargain â—all Ver. 17. Now the first day of the Feast of unleavened bread the disciples came to Iesus saying unto him Where wilt thou that we prepare for thee to eat the passeover The doctrine of the covenant of grace being delivered by our Lord and confirmed abundantly by miracles the institution of the Sacrament of the Lords Supper followeth for sealing up of this covenant unto the believer and to this intent mention is made of Christs last eating of the Sacrament of the Passover unto which was subjoyned the institution celebration of the Sacramental Supper for the clearing of some circumstances whereof and of the duty of preparation for right receiving of it that which is here spoken of the Passeover doth give light Doct. 1. It is commendable to remember Gods Ordinances in due time and to prepare for them as here The first day of the Feast the Disciples came and make ready for it 2. Our Lord made himself so poor that he had not a house of his own albeit he was Owner of all the earth as Where wilt thou that we prepare doth import 3. Our Lord subjected himself unto the Law and did keep exactly both the Moral and ceremoniall Law that he might deliver us from the yoke of the one and from the cursefor breaking of the other He kept the Passover 4. The terms of Sacramental speech were wel understood by Christs disciples as to put the thing signified for the sign namely by this phrase To cat the Passeover they mean to â—at the Lamb the Sacramental memorial of the Angels passing over of the houses of the Israelites in Egypt Ver. 18. And be said Go into the city to such a man and say unto him The Master saith My time is at hand I will keep the Passoever at thy house with my Disciples 19. And the Disciples did as Iesus had appointed them and they made ready the Passeover Christ directeth them to a friends house a worthy man for so holy a service Doct. 1. The Lord wil not want friends whersoever he is here in Jerusalem he hath friends as he had also in Bethany Go into the city to such a man saith he 1. He hath such commandement of the spirits of men as he can bow their will to do what service he pleaseth for he is sure to make such a man obey 3. Christ hath taken on him to be our Teacher and to him only the dignity of Master is due therefore he calleth himself the Master 4. It is of his own free choise that our Lord doth imploy any man more thâ—n another for Go to such a man and say importeth this 5. The more near our time to depart this life doth draw the more carefull should we be to have all things done by us which should beâ— done therefore saith he My time is at hand I will keep the Passeover 6. It is the part of true Disciples to follow Christs direction in all things and being clear in the command to go about the obedience of it for The Disciples did as Iesus appointed Ver. 20. Now when the even was come he sate down with the twelve For clearing of the history of the Lords Supper which was instituted at the close of the Passeover we have here set down the circumstances of eating of the Passeover as time place and persons whereby we have ground to conceive that Iudas was present at the Sacrament of the Passeover he being one of the twelve for first seeing there is no question made that as Iudas was imployed in the Apostleship with the rest so he was admitted also with the rest unto the fellowship of all Worship and Divine Ordinances and was present at so many former feasts of the Passeover as Christ did keep with his Disciples there can be no inconvenience to suppose him present at the Passeover at this time also Secondly seeing whatsoever is said by Historiographers concerning a