reason why he did not send the Gospel to Tyrus and Sidon and yet would offer it Chorazin and Bethsaida 3. Such as do hear the Gospel daily may readily be found more hard hearted then they who never heard it Chorazin more impenitently disposed then Tyrus 4. There shall be proportion of judgment at the last day as there hath been of sin in this life and the torment of such as perish without the meanes of the Gospel shall belesse then of such who under the meanes are found impenitent for It shall be more tolerable for Tyre and Sidon then for Chorazin and Bethsaida Ver. 23. And thou Capernaum which art exalted â—â—neâ— heaven shalt be brought down to hâ—ll for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day Verse 24. But I say unto you that it shall be more tolerable for the land of Sodom in the day of Iudgement then for thee The like judgement is threatned against Capernaum Doct. 1. The honour of a town is the Gospel and where it is most clearly preached that place is exalted most and made nearest heaven Therfore Is Capernaum said to be exalted to heaven 2. Abused means of grace if they prevail not unto true conversion do bring a man deeper in the state of condemnation Therfore saith he Thou Capernaum shalt be brought down to hel 3. Abuse and contempt of the Gospel impernitent unbelief and misregarding the offers of Gods grace do weigh heavier in Gods ballance then the grossest sins against the Law and are attended with heavier wrath for this the comparison of Capernaumâ— sin and judgement with Sodoms sin and judgment maketh evident Vers. 25. At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26. Even so Father for so it seemed good in thy sight Sometimes one is said to answer when he openeth his mouth and speaketh to them who were expecting some speech from him albeit none have spoken before as here in this speech Christ glorifieth his Father for the wise and free dispensation of saving Grace manifested in the good successe which his Disciples had whom as it is Luke 10.17.21 he sent forth to preach and work miracles verse 25 26. He declareth his own power to give light and life to as many as came unto him vers 27. And last of all exhorts the needy to come unto him with sundry motives to induce them ver 28 29 30. For the first Learn 1. That the mystery of salvation is at Gods disposing to hold it from or shew it unto whom he pleaseth for saith he Thou hast hid it from the wise c. Thou hast revealed it unto babes c. 2. The worldly wise and prudent men in this world are not these for the most part to whom the Gospel is revealed for thou hast hid it saith he from the wise and prudent 3. The people of weaker understanding and babes in comparison of others are found to be the Lords choice in election and the persons who get the saving light of the gospel for the greatest part for he saith Thou revealest them to babes 4. Christ will not want followers despise him who will for whose conversion how base soever they seem God is to be praised Therefore Christ for those little ones saith I thank thee O Father and doth rejoyce in them how contemptible soever they seem to be no lesse then if they had all the excellencies of the world in them 5. Gods supremacy over Heaven and earth maketh him free to chuse or refuse whom he pleaseth I thank thee saith he Lord of Heaven and Earth 6. The cause of election of some and reprobation of other some of this or that man rather then of others is to be found only in Gods good pleasure Therfore saith Christ O Father for it seemed good in thy eyes 7. Christ heartily consents unto and approveth the Fathers decree of election and reprobation as it standeth Therfore saith he Evenso Father and I thank thee for God and Christ are glorified in both Vers. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he so whomsoever the Son will reveal him Here Christ proclaimeth his riches and authority that he may make way for the offer following Doct. 1. Beside the right and power which Christ as God hath unto and over all things he hath received of the Father as God-man or God incarnate right unto and oyer all things in and for the church nothing being excepted except him who hath delivered all things unto him for All things are delivered to me of my Father and Christ hath taken the gift of all things for our behove as power to gather his Church appoint Ministers bestow the spirit as he will open and close Heaven and hell as he pleaseth and to dispose of all his enemies and of all creatures as they may best serve for the well of his people 2. The excellency of the Son of God is a mystery which neither man nor Angel can know comprehensively as he is indeed but the Father only for No man knoweth the Son but the Father and so except a man he taught of the Father and learn of the Father he can never attain the right knowledg of the Son 3. The distinction of the Father from the Son and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly No man knoweth the Father but only the Son 4. Any measure of right knowledg of the Father which we can attain unto must come by revelation from the Son who is the ingraven character of his person who by his word and spirit doth the Father known unto so many as he pleaseth Therfore saith he No man knoweth the Father but he to whomsoever the Son will reveal him Ver. 28. Come unto me all ye that labour and are heavy laden and I will â—â—ve you rest From the former doctrine Christ draweth forth two exhortations the first unto faith in himselfe the next unto new obedience Doct. 1. The right use of the doctrine of election and reprobation verse 28. and of the riches which is in Christ and of the mystery of the Father and of the Son is this to draw neer to Christ and to seek communion with him for having spoken of those he calleth upon us saying Come unto me 2. All things being delivered unto Christ he cannot be quiet till he have needy soules made partakers of the riches which is in him Therfore doth he call unto us saying Come unto me 3. Such as have wearied themselves in seeking in themselves or in any of the creatures something to quiet their soules and cannot find rest have warrand to come to him for he saith Come unto
one in my name receiveth me This may content a moderate man A fifth reason affectation of Majority over the brethren is a stumbling block to little ones who beleeve in me Therefore beware of it for Whoso shall offend any of these little ones c. The sixth reason is from the danger if they do otherwise that it were better for a man to die a violent and ignominious death then by affectation of prelacy and despisisng the simplicity of a sent Minister to hinder the work of the gospel in his hand or the salvation of any beleever how mean soever he be Better saith he that a milstone were hanged about his neck c. Ver. 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Here in general he dischargeth laying of any stumbling block before others whether by word or deed or any other way which may induce any man to sin or may hinder him in the course of obedience of God the reasons of the discharge are seven which are so many doctrines The 1. reason Much wo much sin and misery is to come upon the world by stumbling blocks cast before them Therfore beware of offences for Wo unto the world because of offences The 2. reason Greatest woe abideth the man by whom offence is given But wo to such a man by whom offences come Therfore beware of offences Doct. 1. There is a necessity of offences coming or that stumbling blocks or inducements to sin and meanes to turn men away from the right paths of the Lord shall be laid in mens way a necessity is in regard of the inclination that mens corrupt natures have to be drawn and to draw others unto sin a necessity is in regard of Godâ— decree to permit such stumbling blocks for the trial of some and punishment of others for Offences must come 2. Whatsoever mischief shall come or may come by a stumbling block shal be imputed unto him who giveth offence or layeth a stumbling block in others way for Wo to the man by whom the offence cometh 3. Neither the necessity of the coming of offences in Gods providence nor the imputation of the mischief done unto the man who giveth offence shall excuse the party that taketh offence or save him from wrath for stil this standeth Wo to the world because of offences Ver. 8. Wherfore if thine hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into everlasting fire 9. And if thy eye offend thee pluck it out and cast it from thee â— it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire A third reason Whatsoever thing it be which is the cause of a sinfull fall to your selfe or to your neighbour were it as profitable or necessary as your eye or your foot in your estimation it is better to be deprived of it then to sin and so be cast in hell with it therfore beware of giving offence Hence learn 1. That the cause of stumbling our selves and moving others to stumble is in our selves to wit some beloved lust precious and profitable perhaps in our estimation as our eye or our hand or our foot therfore saith he If thy hand eye or foot offend thee 2 Such beloved lusts must either be mortified and cut off or else we cannot but perish and therfore better these lusts be abandoned and cut off then they and we should both perish Cut them off saith he better for thee c. Ver. 10. Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwayes behold the face of my Father which is in heaven A fourth reason Despising any of these little ones must be eschewed therfore the laying of stumbling blocks must be eschewed for not caring to offend them is to despise them Therfore saith he Take heed ye despise not one of these little ones The fifth reason God esteems of the meanest of these little ones so much that the good Angels who daily enjoy Gods glorious presence are ministring spirits appointed to attend them Therfore do not despise them by not caring to stumble or offend them Doct. If we consider what price God and his holy Angels set upon the meanest christian we would be loath to despise or offend them for Their angels behold Gods face Vers. 11. For the Son of man is come to save that which was lost The sixth reason I came to redeem the meanest of Beleevers even such as count themselves lost Therfore ye should not despise them by not caring to offend them Doct. The estimation and love that Christ hath of and toward the meanest christian should move us to beware to offend or despise them for The Son of man is come to save that which was lost Ver. 12. How think ye if a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountaines and seeketh that which is gon astray 13. And if so be that he find it verily I say unto you he rejoyceth more of that sheep than of the ninety and nine which went not astray 14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish The 7th reason It is not the will of the Father that any the least christian should perish and therefore ye should not despise them or misregard their offence or stumbling where-through they may perish This is set down in the parable of a good Shepherd the scope whereof is to shew that as a good shepherd regards every one of his sheep and if they wander will carefully seek to reclaim them and save them so doth God regard the meanest of his elect the meanest of christians so as he will reclaim them from their sins and danger of perishing as the Text sheweth How think ye if a man have so many sheep c. Doct. 1. He that scandalizeth his neighbour doth what he can to make him perish as the opposing of the will of the Father to preserve him unto the power of a stumbling block doth import 2. Do the divell or his instruments what they can to hinder the salvation of Beleevers God will preserve them for It is the Fathers will that one of these little ones should not perish 3. Albeit he that layeth a stumbling block before his brother shall not be able to destroy him yet he may put him out of the way a little and hinder him in his course to heaven as the parable of the shepherds reducing of the wandring sheep doth shew Vers. 15. Moreover if thy brother trespasse against thee go and tell him his fault between him and
asse and a colt the foal of an asse 6. And the disciples went and did as Iesus commanded them The Evangelist maketh this observation on this passage Whence learn 1. Our Lord will see to the performance of all things written of him He is the promise maker and the performer also Therfore it is said This was done that it might be fulfilled c. 2. It is not our deserving but Gods purpose and promise which is the cause of our Lords gracious carriage toward the world for now he is to be killed in Jerusalem yet will he ride in as king to accomplish promises made to the Kirk by the Prophet Zachary It is sufficient to observe the sense of a Scripture quoted for the Scripture stands not in letters or in syllables but in sense of words compare this with Zach. 9.9.4 It is the matter of the Kirks joy and gladnesse to know of Christ and of his coming to his people whatsoever be their griefe this is sufficient to be their comfort Therfore said the Spirit for comfort Tell the daughter of Zion 5. It matters not how the world fare it is the daughter of Zion the company of the Blest and Beleevers in Jesus whose comfort God doth respect Therfore it is said Tel the daughter of Zion 6. Not onely the dull multitude but even the Daughter of Zion is asleep unto the gracious tydings of the Gospel and hath need to be stirred up by a Behold to observe the Messiah come Therefore saith he Behold thy king 7. Our Lord is a King how lowly soever he look yea Lord of Lords and King of Kings for he saith Thy King cometh 8. The church hath a speciall interest in Christ as King and he hath interest in his church as his own peculiar Subjects for whose good he governeth all the matters of the world for it is said Thy King cometh unto thee 9. This is the glory of his crown that he is so gentle and mercifull to us as he will not forsake the work of our Redemption neither for our mis-deservings and provocations nor for the injuries done to him by his adversaries for our cause for He is meek 10. The manner of his Kingdome is spirituall not after the pompe of this world sitting upon no stately hotse but on an asse colt so as the poorest of his subjects should not be deterred or debarred from accesse to him Ver. 7. And brought the asse and the colt and put on them their cloaths and they set him theron The disciples obedience and success is observed Hence learn 1. When we have a clear call ready obedience is our part without troubling our selves what may be the successe for The disciples went and did as he commanded them 2. It is our paâ—t to honour Christ so farre as we can and to lay aside our ornaments to glorifie him for They put their cloathes on the asse and the colt 3. Christ contenteth himself for any state which is to keep in his Kingdom here on earth with what his disciples can furnish him as here for They set him theron and so he rode Ver. 8. And a very great multitude spread their garments in the way others cut down branches from the trees and strawed them in the way The people are moved and do honour unto Christ. Doâ—â—â— How base soever our Lords kingdom may seem unto spectators yet he can bring to himself Subjects how many he pleaeth and so purchase himself glory not only before a spiritual eye but also in the sight of the world for here great multitudes spread their garments in the way 2. It is every mans part to honour our Lord and set forward his kingdome as they are inabled some one way some another for here Some spread their garments others cut down branches of trees and strawed them in the way Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna to the son of David blessed is he that cometh in the name of the Lord Hosanna in the highest They take in their mouths words of the Psal. 118. where it is prophecied of the coming of Christ to shew himself king Doct. 1. The Lord can open the eyes of whomsoever he will to see his glory and to give him honour as the true King of Israel and to perceive the predictions of prophecies to be accomplished in him for here The people cryed Hosanna 2. The meaner sort of people are usually they whom the Lord chooseth to set forth his glory and to be Trumpeters of his praise as here The multitudes go before and follow after 3. When such as should know Christ and honour him do it not God can raise up others to glorifie him The church-men here mis-regard Christ and God stirreth up the multitudes to confesse him 4. When it pleaseth Christ to shew his kingly power he can make the meanest of his subjects to avow him and set forth his glory even in the faces of his raging enemies for here without fear of the corrupt church-mens excommunication the people make joyfull acclamation to his honour they pray for the prospering of his Kingdome and professe that salvation is the fruit therof for Hosanna in the Hebrew signifieth Give now Salvation we pray They do acknowledge Christ to be the promised Messiah The son of David to be sent of God and in his name into the world to be the Blessed and the Fountain of Blessing to his subjects saying Blessed is he that cometh in the name of the Lord. Ver. 10. And when he was come into Ierusalem al the city was moved saying Who is this Thus he entreth openly in State into Jerusalem Hence learn 1. When it pleaseth Christ to take unto him his kingdome he will avow himselfe king in the midst of his enemies as now he rideth in this glory into Jerusalem 2. Where greatest shew of Religion is it is no new thing to see Christ to be least known for Who is this say they 3. Where he hath a mind to honour himselfe in suffering he will shew himselfe so evidently as he may be taken notice of by his enemies as here All the city is moved saying Who is this Ver. 11. And the multitude said This is Iesus the Prophet of Nazareth of Galilee The multitude describeth Christ rudely as he was commonly talked of Doct. As men do know Christ so do they speak of him and according to the measure of their knowledge should they bear witnesse of him for this was the clearest description of him which the multitude could give This is Iesus the Prophet of Nazareth say they Ver. 12. And Iesus went into the Temple of God and cast out all them that sold and bought in the Temple and overthrew the tables of the money-changers and the seats of them that sold doves Christ sheweth himself King in purging of his Temple Doct. 1. It is the work of King Jesus to take notice of Religion and â—o purge it where he mindeth to reign Therefore
the world Ver. 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me The manner of judging of those who are of the visible Church where mainly intended as the sentence of Absolution and the sentence of Condemnation describing the parties do impoâ—t â— for this concerneth us most who are members of the visible Kirk to take heed unto and to make use of it In these words our Lord doth prove the Elect to be blessed and destinate unto the inheritance of Heaven by the evidence of the fruits of their faith toward himselfe Doct. 1. The judgment of Jesus Christ shall be pronounced upon men to whom the Gospel hath come acording to the evidence of their affection towards him and 〈◊〉 works specially as they stand in relation to Christ shall be then brought forth to bear witnesse whether they have been believers or not whether blessed of the Father or not for he saith here Ye fed me â—lad me 2. The godly having their sins forgiven them in this World there shall be no mention made then of what ill was done by them and repented of but only of what good they did as here Ye clad me fed me visited me doth shew 3. Christ is so nearly conjoyned with his faithfull servants the Ministers of the Gospel and with every faithfull person that in all their afflictions he accounteth himself afflicted and hungâ—y thirsty sick and in prison when any of his own are in that condition for I was an hungred c. saith he 4 Love to Christ's people especially manifested in reall â—eeds of charity are true marks of faith in Christ and of election unto eternal life as here appeareth 5. Even A visit performed unto any for Christ's cause shall be taken notice oâ— and rewarded by Christ for Ye visited me is reckoned up among other effects of love Ver. 37. Then shall the righteous answer him saying Lord wheâ— saw we thee an hungred and fed thee or thirsty and gave thee drink 38. When saw we thee a stranger and took thee in or naked and clothed thee 39. Or when saw we thee sick or in prison and came unto thee This forme of speech is used by Christ to shew us that the righteous and such as are justified by faith shal wonder at their works which they in their life time justly esteemed little of and had no confidence in should be so much taken notice of and rewarded so as at the last day they shall perceive as also they shall wonder that Christ findeth himselfe so much concerned in the works of love discharged to his children for his sake this wondering is imported and expressed in this interrogation When saw we thee an hungred c. Ver. 40. And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In Christ's answer learn 1. That whosoever have believed in the Messiah from the beginning of the World are accounted of by him as Brethren and sisters and he will not be ashamed to point them forth and avow them his brethren yea he shall not be ashamed to call the least of them his brethren and to esteem of the least courtesie done or kindnesse shewn to the least of them as if it had been done to himselfe 2. Howsoever we can hardly believe this yet he will have us assured of the truth hereof for to assure us Verily it is so saith he Ver. 41. Then shall he say also unto them upon the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels After the absolution of the Faithfull the wicked shall receive the sentence of condemnation Doct. 1. Such as were never brought unto the sense of the curse deserved for their sins and made to flie unto Christ Jesus to be delivered from the curse shall finde the curse of God cleave fast to them in the last day then shall they be called Ye cursed 2. Such as did not in their life time seek communion with God in Christ shall be separate and chased out of his sight with a fearfull Depart ye 3. There is not part to go unto save hell for them whom Christ as Judge at the day of judgment commandeth to depart Therefore saith he Depart ye into everlasting fire 4. The pain of hell is most horrible for in respect of extremity of pain it is called Fire and for the indurance it is without Ending Therefore saith he Depart ye into everlasting Fire 5. Satan the prince of unclean spirits and all the apostate angels with him and all the wicked of the world who have served Satan by their ill deeds shall be tormented together for it shall be said to them Depart ye into the fire prepared for the divel and his angels 6. No question is to be made of the execution and manner of their torment for it is ready prepared Depart ye into the fire prepared saith he that is Into the fore-devised most extream pain that can be imagined for tormenting of spirits or bodies Ver. 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink 43. I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not In the reason of their condemnation Learn 1. That the unrepented ill deeds of the wicked and namely their mis-regarding of the Messiah Christ in his Person and Members shall prove the pretence to be just for You did not so and so to me saith he 2. The omission of good deeds will serve sufficiently for a ditty against the wicked for Ye fed me not clothed me not c. 3. The common fault of all the wicked shall be found want of love to Christ and his members for because they did not cherish such as did believe in Christ it shall be said to them Ye did it not to me and here it appeareth that all his processe concerneth them especially to whom the Gospel cometh for unto them to whom the Gospel never came this cannot be said and therefore we have not to search any further of the day of judgement then what doth concern our selves and what we may make use of Ver. 44. Then shall they also answer him saying Lord when saw we thee and hungred or athirst or a stranger or naked or sick or in prison and did not minister unto thee 45. Then shall be answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to mâ— 46. And these shall go away into everlasting punishment but the righteous into life eternall In the answer which