verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled The second reason of Christs intention not to destroy the Law and the Prophets or the truth of the Old Testament is because the truth of the Doctrine of the Law and the Prophets is more firm and stable then the frame of Heaven and Earth is Doct. Heaven and Earth shall be dissolved rather then the least point of truth compared here to the least letter in the Alphabet to the smallest point serving to the reading of the letters should not be fulfilled for Heaven and earth do continue only till the time that all that which is prophesied in the Scripture to be done before the worlds ending shall be fulfilled therefore saith our Lord Verily I say unto you till Heaven passe one jot of the Law shall in no wise passe c. Vers. 19. Whosoever therefore shall break one of these least commandments and shall teach men so hee shall be called the least in the Kingdome of Heaven But whosoever shall do and teach them the same shall be called great in the Kingdome of Heaven A third reason proving that Christs intention is not to abolish the directing and commanding power of the Law or to suffer the morall Law to be laid aside as not obligatory unto obedience under the gospel is this because his minde is That whosoever he be that shall in his practice reject the yoake of any one of these commandments of the morall Law which men account least of and shall defend his practice teaching that men may without guiltinesse break the same shall be called and accounted of by God as the least that is a man of no place or room in the Kingdome of grace and glory or he shall in no case enter into the Kingdom of Heaven as it is said verse 20. And on the contrary whosoever shall maintain in their practice and doctrine the authority of all the precepts of the morall Law as the rule of mans conversation shall be found true members of the Kingdom of grace and glory and shall be had in estimation with God and his saints Doct. 1. A fore sentence standeth against them who make transgressions to light and veniall as not worthy to be taken notice of or who either give dispensations or take dispensations to transgresse any morall command and no lesse wrath is denounced against them who because Christ hath abolished the covenanâ— of works and the condemnatory power of the Law in favours of his justified and sanctified ones do teach that Christ hath also abolished in favours of them the directive the commanding and obligatory power of the Law for of such and all such Christ hath said Whosoever shall teach men to break the least of these Commandments shall be called the least in the Kingdome of Heaven 2. These men may have great comfort who in their doctrine and example of life do so teach justification by grace or by faith in Jesus without the works of the Law as they do also urge all them who do beleeve and are justified to make conscience of the obedience of every precept in the morall Law even as they love to be saved for of such Christ saith Whosoever shall teach and observe the same shall be called greatest in the Kingdom of Heaven c. Vers. 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yâ—â— shall in no case enter into the Kingdome of Heaven A fourth reason of Christs purpose not to abolish the Law is that he doth exclude from the Kingdom of grace and glory all those whose righteousnesse shall not exceed the righteousnesse of the Scribes and Pharisees These Pharisees and Scribes were indeed very painfull and outwardly made great profession of holinesse of life bâ—t the truth is they made conscience of outward obedience only ver 21. and of some commandments only Chap. 15.3 Christ and grace they cared not for therefore their righteousnesse was short But a true christian first studieth to be clad with the righteousnesse of Christ and to have his sins pardoned in Christ and after that hee is justified freely by his grace without the works of the Law he laboureth to give evence of the soundnesse of his Faith by making conscience of obedience as well inwardly as outwardly not unto any one only or some but to all the commandements of the Law studying to make progresse in sanctification all the dayes of his life and so both in regard of imputed righteousness which is of God by faith in Jesus Christ and likewise in regard of inherent righteousnesse manifesting itselfe in the sincere study of a holy conversation before God and man the believers righteousnesse doth far exceed the superficiall righteousnesse of the Pharisees Doct. Except a man study to outstrip the Pharisees and Scribes both in respect of imputed righteousnesse and inherent righteousnesse also he shall not be saved for Christ here saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdome of Heaven Vers. 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgment A fifth Reason of Christs coming not to destroy but to fulfill the Law is by his shewing the true meaning of the Law and crying down both the false glosses put upon the Law by men and also all vain traditions put in place of the Law and this Christ doth most exactly to the intent he may show how all men by the Law are made guilty and are found worthy of condemnation and had need of a Saviour to ransome them and also by shewing how men being pardoned ought to study unto an upright obedience of the Law in all things and this is indeed to fulfill the Law To this end Christ exponeth sundry commands in the second and first Table and correcteth five or six corrupt glosses put upon the Law by the Jewish Doctors and first in these verses he exponeth the sixth command repeating the common-glosse of the Pharisees received by tradition who esteemed that the command Thou shalt not kill was not broken except by actuall grosse slaughter or murther and if any man should commit man-slaughter then they put him in one of three ranks The first was to be brought before the inferiour Iudges of capitall crimes and to be in danger of their sentence because the murther was not of the grosser sort The second rank was to be brought before the Councell consisting of a greater number appointed as a superiour Judicatory of capitall crimes to fit in greater cities and there to be in danger of their sentence which was to denounce more shamefull and painfall death then the inferiour Judicatory did appoint in case the murther was more hainous The third rank was in case
soul Thou shalt love the Lord thy God c. and if the words be exponed thus then indeed upon these two commands all the Doctrine of the Law and Prophets doth hang as explications of them and inducements and directions unto the obedience of them Ver. 41. While the Pharisees were gathered together Iesus asked them 42. Saying What think ye of Christ Whose Son is he They ay unto him The son of David 43. He saith unto them How then doth David in spirit call him Lord saying 44. The LORD said unto my Lord sit thou on my right hand til I make thine enemies thy foot-stool 45. If David then call him Lord how is he his son Our Lord thinketh it not sufficient wisely to answer the tempting questions of his adversaries but he will also ask questions of them to put them to shame and so to humble them and withall will shew forth his own God-head spoken of in scripture if possibly some of them might beleeve and be saved and howsoever that his own might be edified Doct. 1. As it is good to be zealous of the Law so it is necessary to know the Messiah who redeemeth men from the curse of the Law for our Lord having answered the Pharisees question about the Law asketh them What think ye of Christ 2. Christ is a very man lineally descended of David for he is David's Son so say even the Pharisees 3. Christ is also very God for he is David's Lord equal with the Father The Lord said to my Lord saith David 4. The son of David and David's Lord distinguished from the Father as one of the persons of the Godhead is but one person for David's God and David's Son is here spoken of as one person 5. Christ is Fellow-partner of divine glory with the Father for Sit thou at my right hand saith the Father 6. Christ shall not want enemies who shall oppose his kingdom this is imported in Thine enemies 7. Christs enemies shal be put under his power for it is said of the Father Till I make thine enemies thy foot-stool 8. There is but one divine power of the Son and Father for as the Son reigneth in majesty over his enemies so the Father putteth them down also for Sit thou till I put them down is Reign thou till this be done 9. None can conciliat the speeches in scripture concerning Christ except he who beleeveth and acknowlegeth him to be God and Man in one person for if David call him Lord how is he his son no answer but he is both God and Man Ver. 46. And no man was able to answer him a word neither durst any man from that day forth aske him any moe questions The issue of this disputation is set down to teach us 1. That all Christ's enemies will be beaten in disputation and put to silence the force of divine Truth prudently put forth is irresistible therefore it is said No man was able to answer him 2. The conviction of Gods enemies may be expected but the conversion of all the convicted can hardly be expected for They could not answer and they durst not ask mo questions there is all we hear of no good use they make of this CHAP. XXIII Our Lord painteth forth the Scribes and Pharisees in their owne colours before the people and denounceth wo and wrath on them to verse 37. and destruction on Jerusalem Ver. 1. THen spake Iesus to the multitude and to his disciples 2. Saying The Scribes and Pharisees fit in Moses seat 3. All therefore whatsoever they bid you observe that observe and do but do not ye after their works far they say and do not OUr Lord having put his adversaries to silence doth take course to save his people from their wayes Doct. 1. The people must be warned to beware of the contagion of corrupt Teachers when they will not amend their doings for this is the course which Christ taketh about the Pharisees and Scribes 2. Albeit the faults of teachers must not be spared yet their authority and office must be guarded lest the message of God by their mouth be marred their office must be defended albeit their persons be corrupt Therefore saith he They sit in Moses chair that is they succeed to Moses in the ordinary office of teaching the word of God 3. What Moses successours teach as Moses successours must be obeyed that is The truth which from the warrant of Gods Word is recommended unto us from corrupt teachers clad with lawfull authority to teach we ought to obey it because the message is the Doctrine of God albeit the Messenger be corrupt for it is said Whatsoever they bid you do as Moses successours with Moses warrant from the Lords mouth That observe and do 2. People are in danger to follow the example of the evil life of corrupt teachers rather than the command of God delivered in their doctrine and therefore had need to be warned for saith he After their works do not 3. Whatsoever commanded works a man doth and not for the commanded ends before God it is as good as no doing Therefore albeit the Pharisees did many works commanded in the Law yet because they did them to be seen of men and as works meritorious to oblige God and were more carefull of the outward ceremonies of the Law then to observe the morall duties of justice and mercy therefore what they did was counted as If they did not and Christ saith of them They say and do not Ver. 4. For they bind heavy burdens and grievous to be born and lay them on mens shoulders but they themselves wil not move them with one of their fingers The Lord giveth a reason of this caveat given concerning the Pharisees Doct. 1. The Doctrine of the Law morall and ceremoniall separate from the true intent of it which is to lead unto the Gospell where grace and strength is to be had for righteousnesse and new obedience is a yoke unsupportable and here called A heavie burden and grievous to be borne and therefore to presse morall duties on a people without teaching them how to draw strength from Christ for obedience is To binde heavie burdens on their shoulders 2. Hypocrites do teach people most imperiously and with least compassion contributing least of any men unto the inabling of the people unto obedience whether by wisdome of doctrine or example or prayer therefore saith Christ They do not move them with their finger Ver. 5. But all their works they do for to be seen of men they make broad their phylacteries and enlarge the borders of their garments Phylacteries were some ribans or fringes wherupon were drawn the words of the Law to put them in mind to keep the ten Commands as is prescribed among other ceremonies Exodus 13. Numbers 15.38 Deut. 6.8 and here our Lord reckoneth up their faults more specially the first is their vain oftentation of holinesse and ambitious seeking of vain applause of men to which end they did
warrantably for Matthew here sheweth the warrant of John his calling out of Isaiah 2. A called preacher should labour that the heart of the hearers be prepared for more and more lively receiving of Christ for this is Johns scope to prepare the way of the Lord. 3. He should not keep silence but in open audience discharge his commission plainly not in obscure or high termes fully keeping back nothing of the Lords revealed counsell and boldly not fearing what flesh can do unto him for this much is imported in Johns crying voyce 4. He should labour to bring down the pride of impenitent hearers and to lift up the dejected soul of such as in the sense of their sin and unworthines dare not beleeve for this is to make the Lord his pathes straight injoyned by John Vers. 4. And the same Iohn had his raiment of camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey He sheweth the austerity of Johns way and manner of living fitted for his extraordinary commission Doct. 1. Such as the Lord doth call to the Ministry he fitteth them unto the work and unto the times wherein he doth imploy them such austerity was fit in a Nazarite sent forth to waken a world besotted in security 2. Ministers in their outward manner of living should so behave themselves as loast exception may be taken against them and as their work in their hand may be most advanced for so did John Baptist. Vers. 5. Then went out to him Ierusalem and all Iudea and all the region round about Iordan 6. And were baptized of him in Iordan confessing their sins As for the successe of Johns Ministry there is no small confluence of the people unto him Doct. 1. When the Lord mindeth to fish soules he can make them swim thick about the net of the gospel for all Judea went out to Johns Baptism 2. It is not unusuall to the Scripture to take All for all sorts and ranks of people all Iudea and all the Region for all sorts of people out of Judea and the Region about Jordan 3. Ministers in receiving in of members of the church must be content with the profession of repentance and faith joyned with submission to the ordinances and not pry in narrowly on their hearts and consciences for John did not take auricular or particular confession of sins it was impossible the multitudes coming to baptism being so great but such as confessed their sins in generall and desired Baptism were admitted by him and baptized in the river whether by sprinkling water on them or dipping them the word doth not determine for it is so large as to give room to either but that it was sprinkling is most likely for thus most conveniently so great multitudes could be baptized of John confessing their sins Vers. 7. But when he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come This is a speciall Sermon in the peoples audience directed by John to the Pharisees the most precise sect among the Jews who sought to be justified by their works and to the Sadduces the most licencious sect of the whole who beleeved neither resurrection of the body nor immortality of the soul wherein John exhorteth them to uprightness and bringing forth of good fruits by five reasons The first is Ye have been hitherto wicked vipers and it is a wonder that ye are fled from wrath therefore now bring forth good fruits verse 7 8. Doct. 1. How powerfull is the preaching of truth when the Lord is pleased to blesse the same for here many even of the Pharisees and Sadduces came to Johns Baptism 2. Such as professe to beleeve the word and to repent of their sins to submit to Gods ordinances cannot be excluded from entring into the society of the church for John doth not exclude these Pharisees and Sadduces the worst of men from entring into the christian church by Baptisme of whom he could have no more but profession of faith and repentance 3. Notorious sinners may and should in their receiving into the church after any pollution by scandal be put in mind of their former evill life that they may be humbled the more and be more holy for time to come for John doth not stand to call these Pharisees Generation of Vipers which is the name of the worst sort of serpents 4. It is a rare thing to see sectaries converted for John wondereth at their coming and saith Who hath forewarned you to flee 5. Wrath doth follow on all the wicked who either live Belly-gods and Epicures as the Sadduces or do seek to be justified by their own works as the Pharisees for who hath forewarned you saith he to flee from the wrath to come 6. Coming to Christ and subjection to his ordinances is the way to eschew wrath for that here is called Flying from wrath 7. When Gods glory peoples edification and salvation do require that publick faults should be publickly rebuked then the credit of the party to be reproved is not to be stood upon for John doth not stand in this case to brand these too much esteemed sectaries with the stile of Generation of Vipers to the end they may be humbled and the people drawn off the following of their former erroneous courses Ver. 8. Bring forth therefore fruits meet for repentance John having admitted these Pharisees and Sadduces into the church by Baptism now he instructeth them as disciples Doct. 1. The severity of the faithfull pastor should be mixed with love and care to have men saved for John so reproveth what is by-past as he giveth them direction for time to come saying Bring forth fruits 2. Men must not be secluded or suspended too long from the society of the visible church but upon their profession of repentance and faith in Christ and subjection unto his ordinances must be admitted and then commanded to prove themselves sincere by such fruits as may evidence the truth of their repentance for so doth John saying Bring forth fruits worthy of repentance Verse 9. And think not to say within your selves We have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham The second reason I assure you least you deceive your selfe that the prerogative of being Abrahams children will not avail you except you be sincere children carefull to do good works therefore Bring forth fruits Doct. 1. Carnall confidences are great impediments unto true repentance and must be renounced by such as would be found sincere Therefore saith John Thinke not to say within your selves we have Abraham to our Father 2. Gods promises unto the children of Abraham may be fulfilled and yet all such of the children of his flesh as are profane may be cut off for John saith Think not to say Abraham is our father 3. Rather
gotten and because their manner of preaching and holy conversation should direct men how to exercise their faith on Jesus Christ and how to draw vertue from him for their consolation and sanctification therefore it is said Ye are the light of the world 2. Except God erect a ministry among men and indue his servants with gifts and graces and make them faithfull to doe their duty the world shall lie in the darknesse of ignorance and error of sin and misery going on to perdition and except Ministers endeavour to have the World illuminate by holding forth the true knowledg of Christ they cannot be free of the worlds perishing nor answerable to this their duty for to them it is said Ye are the light of the world 3. He tels them of the dignity of their calling and duty therein by another similitude teaching us that as a city set on a hill cannot be hid being set there to the intent it might be seen afar off so Ministers of the Gospel for the eminency of their calling and the necessity of their duty cannot be nor may be hid but must shew forth that light to the world and they cannot choose but have their doctrine and diligence in their calling their manner of life and conversation and whole carriage better and worse laid open to the view and observation of all men for they are compared here to a city set on a hill which cannot be hid Vers. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house By another similitude he presseth the Apostles and in them all his Ministers to propagate the Gospel Doct. 1. As men do not light a candle that they may make it uselesse by hiding it under a covert but use to hold it forth that all the house may see it and have the benefit of the light thereof So God doth not give unto any man a gift to understand the mysteries of the gospel and to utter the same with a calling so high and honourable as to preach his name that they should keep close their gift within their brest or within their own doores but that they should communicate their gifts in an orderly way to all the church or House of God and therefore as they would be answerable to Gods designe they must study to illuminate the World and the church by holding forth of the Doctâ—ine of Christ for if Men do not light a candle but that it may give light to the whole house far lesse must they think that God doth light a candle but for the use of his House Vers. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven From the former Doctrine of the duties of the Apostles our LORD draweth an exhortation to them and all Ministers of the Gospel according to the rule Mark 13.37 What I say unto you I say unto all whom you represent teaching that what light of Knowledge or Faith in God or Love to God or to men they have they should bring it forth for the benefit of men in their Doctrine and life by the faithfull discharge of their Ministry and holy conversation therefore saith he Let your light shine c. 2. They should so wisely and sincerely behave themselves in all things that they may be approven to the consciences of all men for it is said Let your light so shine before men that they may see your good works that is may perceive may be convinced and forced to acknowledge that ye so teach and so do as the Lords faithfull servants and children should do 3. By the holy conversation of Christians God shall be glorified known beleeved in loved and praised Therefore it is said that men may glorifie your heavenly Father 4. Christians by their holy life shall be justified of men as the true children of God for saith Christ So do that men may glorifie your Father which is in Heaven 5. A good work is onely that which is done 1. By a child of God 2. In obedience to God his Fathers command 3. For the good of men and 4. For the glory of God For it is said Let your light shine that your Father may be glorified by men who see your good works or profitable and commendable works Vers. 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Here our Lord vindicateth himself from the calumny of Antinomianism or opposing the Law and the Prophets Doct. 1. No wonder the sincere Preachers of the gospel be slandered as if they were adversaries to the Law for even Christ himself was traduced in his time as guilty of this fault as he sheweth in his Apologie saying Think not that I am come to destroy the Law or the Prophets The ground of the mistake was because our Lord set at nought the glosses which the corrupt Doctors of the time did put upon the Scripture and taught men the way of justification by grace without the works of the Law therefore men traduced him as an enemy to the Law and to the Prophets for clearing himself he bringeth five reasons The first is I am so far from intention to destroy the Law and Prophets that by the contrary I intend to fulfill them saith he therefore the calumny uttered or conceived of me as if I intended the contrary is false Doct. 2 Christ is a true friend to the Law his doctrine and the course prescribed by him to his Church by all means doth procure the obedience of the Law and the fulfilling of the prophesies for he saith I am not come to destroy them but to fulfill them Now Christ is said to be come to fulfill the Law and Prophets because what they prophesied of him he doth accomplish what they aimed at he hath brought and is in bringing to passe what way of righteousness and salvation they set down he doth make good for what is in the Law and Prophets to be fulfilled by predictions of what Christ should do and suffer set down partly in plain partly in figurative types and ceremonies or commands of holy Duties backed by Promises to the Obedient and Threatnings against the disobedient with their examples all these Christ came to fulfill most exactly first by accomplishing in his own person all predictions of his perfect obedience even unto the death whether set down in plain termes or foresignified of him under types and figures of the ceremonial Law next by using all means that men should give obedience to the morall Law and by blessing effectually these means and making men really to give obedience to the Law And thirdly by making good all the promises to his subjects and executing all his threatnings against his enemies and so he saith justly I came not to destroy but to fulfil the Law and Prophets Ver. 18. For
the longer insist in this commendation of John and having said sufficiently he closeth with this speech He that hath ears c. Teaching thereby first That every man hath not a hearing ear but some are deaf misbeleevers of Gods Word imported in these words He that hath ears 2. Even these who are elect of them it is said Let them hear 3. If the Elect shall hear unto beleeving it sufficeth Gods intention although the rest remain ignorant misbeleevers for He that hath ears let him hear is as much as Let the rest go their way come of them what may Verse 16. But whereunto shall I liken this generation It is like unto children sitting in the markets and calling unto their fellowes 17. And saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented Our Lord perceiving the unbelief of the multitude doth regrate their obstinacie who neither by Johns austere Ministry nor by his own sweet dealing could he moved to repent or beleeve and this he doth by comparing their disposition toward the Gospel with the disposition of the rude people toward musick for as they cared for no melody and could not be moved either with piping or lighter springs nor with mourning and sader songs as the Minstrel boyes use to sing So the Jewes could neither be moved to sorrow unto repentance by Johns austere preaching of repentance and judgement nor to rejoyce at Christs sweet offers of Grace and Salvation made to them in a more gentle and loving way Hence learn 1. That the obstinacy and rebellion of the hard hearts of Christs hearers affected and moved his tender heart with grief for Whereunto shall I liken them doth import so much 2. The more are found in the guiltiness of despising the Gospel the more doth our Lord resent the wrong and regrate sinners misery Therfore saith he This generation 3. Hardly can any comparison express the sin of despising of the Gospel for Whereunto shall I liken them importeth this 4. The most obvious by-word shall be made use of to condemn the wickednesse and folly of them who despise the Gospel in the conceit of their own wisdom for it is like little children saith he who when they find no respect had of their musick do put up their pipes with this regrate Ver. 18. For Iohn came neither eating nor drinking and they say He hath a divel 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners But wisedome is justified of her children It is said here That John neither did eat nor drink that is not after the ordinary dyet of other men as appeareth if we compare this with Mat. 3.4 Whence we learn 1. That Gods Word is not to be pressed captiously but the true intent of it is to be looked unto one place being compared with another 2. God useth to send out his Ministers with divers dispositions some are more austete in life and more thunding in their Doctrine others more sociall in their carriage and more gently inducing people to repentanâ—â— Of the forner sort was Iohn Baptist Of the Latter Christ. 3. People have ever some fault to alledg in the Preacher why they will not receive his message for here the people say The divell it in John because he chused to live more austerâ—ly than other men and when they see Christ converse sociably with sinners To eat and drink with them and to take the fare as they found it they say of him that he was a Glutâ—aâ—â— a drunkard and a companion to wicked and vile men 4. All hearers are not alike ill disposed though many do misbeleeve yet some are begotten to God by wisdom or by the doctrine of Gods grace for Wisdom hath her own children 5. Such as are made wise to salvation will bear witnesse by their faith by their profession and Godly life unto the doctrine of God and will glorifie the wisdom of God preached unto them for Wisdom is justified of her own children 6. How many soever they be who despise the Gospel it doth not work a reasonable prejudice to wisdom God will content him with the testimony of elect and true Beleevers for to God it is sufficient that Wisdom be justified of her own children Verse 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Seeing the main scope of the following speech is expresly set down to the upbraiding of these cities and the agâ—eging of their sin it is without ground â—o argue hence the ability of man to repent and beleeve without the speciall operation of Gods grace and it is an idle and prophane deed to move question why God did not grant such meanes to Tyrus and â—idon upon such and such supposition for it is sufficient unto Christs purpose that Aborazin and Bethsaida had so abused the meanes of grace as they had hardened themselves in the sinfulnesse of nature above Tyrus and Sidon so that more might have been expected in the matter of repentance from Tyrus and Sidon and from Sodom and Gomorrah even according to the principles of 〈◊〉 then was found in these cities for is so much paines had been taken on them as was taken on Capernaum c. in much appearance of reason it might have been expected that they should have repented in some sort and have given such signes of repentance at least as with Ahab and Niniveh they might have escaped temporal Judgments This being the scope we should not stretch the words beyond and contrary to it Hence learn 1. That the miracles of Christ were done by his own power for here they are called His mighty works in a proper sense and so they do prove him to be true God 2. The use which should be made of the miracles of Christ and mighty works done by him is repentance for that which is found fault with here is they repented not 3. Whosoever will not repent when God calls for repentance and will not give glory to God when he calls for it he will pour shame on them for here he upbraids these cities which did not honour him Ver. 21. We unto thee Chorazin we unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Here is the doom given forth against these cities Doct. 1. Over and above the wrath due unto sinners for transgression of the Law a higher degree attendeth the abusing the means of grace and so much the greater as the means have been the more largely granted for Wo unto thee Chorazin 1. It is free for God to send the offer of the Gospel where he pleaseth He had his own
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