condemnation upon the Offender Vers. 33. Again Ye have heard that it hath been said by them of old time thou shalt not for swear thy self but shalt perform unto the Lord thine oaths 34. But I say unto you Swear not at all neither by heaven for it is Gods throne 35. Nor by the earth for it is his footstool neither by Ierusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one hair white or black As our Lord hath cleared the exposition of some commandments in the second Table so for further clearing the sense of the Law he taxeth a fourth corrupt glosse of the Pharisees and tradition of the elders concerning the first table who made no breach of the third command except perjury and made the affirmative part of the command to stand onely in the observation of vowes this their clipped commentarie our Lord doth correct by teaching 1. That by this commandment is discharged all idle or unnecessary swearing for he saith Swear not at all to wit when God doth not cal us to take an oath for otherwise to swear by God when he calleth us unto it in weighty matters for deciding controversies and ending strife it is a part of his worship then religiously to take an oath but except in the foresaid case Swear not at all 2. Hereby also is discharged all swearing by the creatures for Swear not by heaven saith he or by earth c. or by any part of mans selfe as Head or Heart or any other oath the reason is first because these are creatures Heaven and Earth are not God and ought not therefore to be sworn by and next because God indirectly is imported in such oaths by reason of the relation which the creatures have to him as Gods Footstool or City or Work and thirdly because as none of the creatures are our Judge to take order with us if we swear falsly so none of all the creatures no not our own Head or the least hair thereof are so our own as we may ingage the same by an oath for the least change to be made thereon were it but of the colour of our hair to be put in pawn in case our oath be not true and so we may not swear upon any pretence at all by any of them for Thou canst not make one hair white nor black saith he Ver. 37. But let your communication be Yea yea Nay nay for whatsoever is more then these cometh of evill For eschewing rash swearing our Lord commandeth that our sayings be averred by a constant plain and uniforme pronouncing of truth imported in Yea yea when the matter is so and Nay nay when the matter is to be denyed to be so The reason whereof is weighty for whatsoever idle oath or idle asseveration is more then these is from evill that is from the divell and our corruption and therfore to be eschewed Ver. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth 39. But I say unto you that ye resist not evill but whosoever shall smite thee on the right cheek turn to him the other also He corrects a fifth corrupt glosse of the Law wherein they abused an appendicle of the sixth command namely a Judiciall Law given unto the Judges for execution of Justice and did draw the law unto the authorizing of private revenge as if God had put the sword in every mans hand to avenge himself for correcting of which error our Lord teacheth his disciples that it were better to suffer injuries and to expose our selves by our patience unto the hazzard of double wrongs rather then to follow the corrupt doctrine of men and by way of private revenge to break the commandement of God for the consideration of the scope of Christs speech doth make it plain that thus the words must be taken comparatively with the obedience of the Pharisees false doctrine guilded with pretence of tradition and antiquity for our resisting of evill or of injuries after our own way as their tradition did give warrant cannot fall but draw on a greater evill out of Gods hand and so it followeth that it is better to be smitten on both cheeks then that by a wrong way of revenging ourselves we should provoke God to destroy head and feet soul and body together Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also The same doctrine he applies unto injuries done under pretence of Law that in private revenge they be not met with the like to this sense if any man sue thee wrongfully at Law and by unjust cavillation take away thy coat rather then thou should meet him in a wicked way under pretence of Law to wrong him it were better for thee to lose thy cloak also How harsh doth this doctrine sound in the carnal ears of naturall men who thinke much to suffer any wrong done to them by men but think nothing to do wrong both to God and men and to draw mischief on their own heads therby Ver. 41. And whosoever shall compel thee to go a mile go with him twain Another sort of injury comprizing wrongs done by oppression and unjust exaction under pretence of authority If under pretence of Service to be done to the publike any man press thee to be a Post or a guide unto a Post do not thou for thy part contend for thy ease but rather then thou shouldest fail in some duty by resisting bear double burden for peace cause lest thou be ensuated in a sin by contending Ver. 42. Give to him that asketh thee and from him that would borrow of thee turn not thou away Last of al to teach us not to be weary of weldoing even then when we think we have many reasons which may hinder us to bestow upon such as do either beg or borrow from us oftner and more possibly then we can well endure our Lord commandeth to give almes and to lend the needy albeit not all that is craved yet what we may spare and the parties present need requireth Ver. 43. Ye have heard that it hath been said Thou shalt love thine neighbour and state thine enemy 44. But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you A sixth corrupt glosse put upon the Law by the corrupt Doctors who taught that the command of love to our neighbour was to be understood only toward Kindred Friends and Acquaintance and that it is lawfull to hate every man that is our enemy our Lord doth vindicate the Law from this both clipped and false exposition Doct. 1. For obedience to God and pity to perishing men we must keep love even to such as be our private enemies for Christ hath so commanded saying Love your enemies 2. Love
the power of death but must be raised at last to an immortall condition that it may also live for e-ever by his Power who hath proclaimed himselfe the Goâ— of his own people and hath taken this stile and will keep it for ever Ver. 33. And when the multitude heard this they were astonished at his doctrine This is the issue of the Controversie Doct. The end of disputation against the truth is a further clearing of it and glorifying of Christ as here The multitude were astonished at his Doctrine Ver. 34. But when the Phrisees had heard that he had put the Sadduces to silence they were gathered together 35. Then one of them which was a Lawyer asked him a question tempting him and saying 36. Master which is the great commadement in the law This is a new rancounter with the Pharisees who though they were refuted sundry times before and had heard that the Sadduces were put to silence yet they do resolve a new assay and after consultation do find out one of their learned Rabbies thinking to give Christ some affront upon a disputable question concerning What is the greatest Commandement in the Law Doct. 1. In these perverse men the blindnesse the boldnesse the obstinacy the malice of Christs enemies is to be seen they renew their onsets frequently They gathered together and sent out one to tempt him 2. The adversaries of Christs grace will seem to be much for the Law even when they are against the true end of the Law that is against forgivenesse of sin through Christ which is the greatest matter of the word of God Ver. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind 38. This is the first and great Commandement Our Lord having to do with a proud hypocrite puffed up with a conceit of his own righteousnesse doth so answer him as he sayeth out the spirituall meaning of the Law that the man might see how short he came in the obedience thereof and so doth teach us 1. That the commandements are not obeyed except the obedience proceed from love this is imported Thou shalt love the Lord. 2. The commands are not satisfied except the whole man wholly in all things obey with his whole mind affections and the strength of all the powers of soule and body therefore saith he With all thy heart soule and mind 3. To love God is the greatest command because it is the Fountain of the obedience of all the commands and also because all the commands of the first Table are but branches and evidences in part of our love to God 4. The great commandment is not fulfilled except a man in the sense of his short coming in love to God seek for reconciliation with him enter in a covenant of grace with him and make use of his friendship as of a reconciled God therefore saith he Thou shalt love the Lord thy God 5. The commandment of loving God with all our might and adhering to him as reconciled unto us and made ours by covenant is first to be looked unto as being of greatest consequence for This is the first and great command to love the Lord thy God Ver. 39. And the second is like unto it Thou shalt love thy Neighbour as thy selfe The Pharisees asked of one commandment and our Lord in his answer giveth two comprehending all this commandment is called the second because it is in the next room after immediate worship of God to be looked unto and because it is the summe of the second Table It is called like unto the first because it hath the same authority it requireth like spirituall and constant obedience as the first and must be joyned with the first by such as would be found obedient unto the first and herein the envy and malice of these Pharisees is taxed who pretended to love God and yet did hate the Saviour his Son and all peoples salvation who must be saved onely by him Doct. 1. So many as professe love to God must set themselves to love their Neighbour also at his command for he cannot love God who will not love his Neighbour therefore saith he The second is Love thy Neighbour 2. It is lawfull to love our selves yea it is a commanded duty after ouâ— love to God and with our love to God and from our love to God that is to say So as our love to our selves be not in the first room which belongeth to God so as our love to our selves be subordinate unto the love of God and may make us forth-coming to the honour of God and do not prejudge our love to God but fuâ—ther the same for the command which saith Love thy Neighbour as thy selfe saith Love thy selfe by a second and like command depending on and flowing from the first 3. A right ordered and measured love to our selves is the rule and measure of our love to our neighbour the love of God must be preferred both to our selves and neighbour so as we must not please our selves or our neighbour by displeasing God but our love to God being fixed in the own place then in reason as we would have others to do unto us do we also unto them for Thou shalt love thy neighbour as thy self that is Sincerely and constantly Ver. 40. On these two commandements hang all the Law and the Prophets The Pharisee did move the question concerning the greatest commandement in the Law meaning the moral Law Christ having answered telling him that he had not only satisfied the question concerning the greatest commandement of the moral Law but also had given him the summe of the whole Law yea not only so but also had given him the summe and scope of the whole Books of Scripture wherupon doth hang the whole doctrine of Moses and the Prophets On these two commandements saith he hang all the Law and the Prophets and so shall we find it to be if we consider the matter for the summe and scope of the Scriptures may be comprehended in these three The first is To shew us what duties the perfect Law of God requireth of us The second is To shew how being found short of our duties and guilty of fearful transgressions of the Law we may be reconciled with God The third is To shew how and by what rule we shall walke before God in new obedience Now all these three will befound in Christs answer and in these two great commandements for 1. In these great commands the duty of perfect love is first enjoyned for it is said Love God with all thy heart and thy neighbour as thy selfe 2. Upon our presupposed short-coming in our duty the seeking unto the covenant of reconciliation is insinuate and injoyned in these words thy God Thou shalt love the Lord thy God 3. After the covenanting there is injoyned an indeavour of sincere setting unto the obedience of the whole Law with our heart mind and
joyfull communion with him so well naturally and necessarily to abhor and seek to be rid of every thing which is destructive of it selfe and separate from felt-joy in God as to submit it selfe to whatsoever trouble or crosse which it shall please God to lay upon it and therefore it is alike agreeable to the holinesse of humane Nature in Christ to speak one word to the Father in the language of pure holy Nature simply looking to what is destructive of nature and another word from holy voluntary resolution subjecting the simple desires of nature to the furthering of the supream desires of the Creatour and so it standeth well with his holinesse to say to the Father as the truth was to this sense This cup of thy Wrath is so horrible and unspeakably terrible that looking simply on it I cannot be a man and not abhor it tremble at it and be feared for it and seek by all lawfull means to be rid of it and to expresse so much of the simple desires of holy humane Nature in me Let this cup depart from me but seeing it is thy will that by sufferings measured out to me as in a cup the price of Redemption of the Elect shall be paied Let me have it Thy will be done I consent unto it I will the same which thou willest give it to me I will drink it to the dregs Doct. 1. Christ trod the Wine-presse of the Lords Wrath alone his own most intire Disciples could not so much as watch with him one hour in his Agony He cometh unto them thrice and thrice findeth them asleep 2. The measure of the felt Wrath of God and curse due to our sins poured forth on Christ was such as holy Nature could not but be astoniâ—d at it and declare how much it was to be aborred and eschewed if love to lost souls had not made it tolerable for it behoved to be fearfull and horrible above all that we can imagine which made the Son of God thrice to pray If it be possible let this cup passe from me 3. Such is the love our Lord had to the Redemption of the Elect that rather then we should not be saved he chose that the cup of Wrath due to our sins should kill him and therefore no other way of our salvation at this time being possible love made him submit to the condition and say Thy will be done Ver. 45. Then cometh he to his Disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners 46. Rise let us be going behold he is at hand that doth betray me The time of the Disciples preparation for the following temptation being spent in sleeping our Lord doth sharply rebuke them for losing the time so and goeth on with them to meet the Traitour and the Souldiers with him whom he knew to be approaching In Christ's speeches we must look to his meaning and not captiously misconstrue his words for Sleep on now and take your rest is a reproof telling them they shall not be suffered any longer to sleep or take rest as that which followeth maketh plain Doct. 1. When time granted to prepare us for triall is mispent in sluggishnesse and carnall rest the triall shall come upon us on a suddain our carnall rest shall be taken from us and we must rancounter with the trouble and triall unprepared as we are as it fareth with the Disciples to whom it is said Sleep on now take your rest rise let us be going 2. Our Lord was not surprised in his sufferings he is God and knew perfectly whatsoever was to befall therfore said he Behold he is at hand that betrayeth me Ver. 47. And while he yet spake lo Iudas one of the Twelve came and with him a great multitude with swords and staves from the chiefe Priests and Elders of the People 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast 49. And forthwith he came to Iesus and said Haile Master and kissed him The Traitour cometh and because it was night and Christ was not known to the Souldiers by face therefore he giveth them a signe whereby they should know Christ. Doct. 1. A man unrenewed of whatsoever gifts of learning place in the Church or relation to Christ may become a mortall Enemy to Christ for not only the chief Priests and Elders do send out Souldiers to take Christ but also one of the twelve Apostles Iudas turneth Traitour 2. An Apostate from a good course may readily become a Ring-leader to others in ill course for Iudas here one of the Twelve cometh and with him a great multitude 3. Dissemblers and hypocrites deale plainly among their followers but among the godly they counterfeit for unto the Souldiers Iudas giveth a signe whereby they shall really know Christ that they may take him but when he came to Christ he saith Hail Master and kisseth him in dissimulation Ver. 50. And Iesus said unto him Friend wherefore art thou come Then they came and laid hands on Iesus and took him Christ speaketh so much upon the Traitour as might make him compare his pretence of friendship to his Master with his intention of bringing Souldiers on him and then he suffereth himselfe to be taken and bound Doct. 1. Hypocrites may deceive others and themselves but cannot deceive God for here Christ putteth his finger to this Traitour's intention saying Wherefore came you hither 2. To compare our profession with our practises and our pretences with our intentions is a mean to give us a right sight of our selves therefore is it that Christ calleth Iudas Friend in respect of his profession and asketh him why he came to put him to look to his intention 3. Christ being surety for the Redeemed who cannot defray their own debt he behoved to answer unto justice for them and therefore must he be laid hands on and taken Ver. 51. And behold one of them which were with Iesus stretched out his hand and drâ—w his sword and struck a servant of the high Priests and â—more off his ear 52. Then said Iesus unto him Put up again thy Sword into his place for all they that take the Sword shall perish with the Sword 53. Thinkest thou that I cannot now pray to my Father and he shall presently give me more then twelve legions of Angels 54. But how then shall the Scriptures be fulfilled that thus it must be One of the Disciples goeth about by the sword to rescue Christ from suffering and is â—epâ—oved 1. For doing so without a calling 2. Because Christ could have helped â—hâ— matter another way if he had pleased 3. Because the Scripture behoved to be fulfilled which foretold of his sufferings Doct. 1. Rash zeal is dangerous in Christ's matters and glosse miscarrieth men where it is followed as here is to be seen One of Christ's followers
the governour said Why What evill hath he done But they cried out the more saying Let him be crucified The people choose Barrabbas and refuse Christ by their rulers perswasion Doct. 1. Wicked men have a greater hatred against Christ then against the most vitious amongst them as here they ask Barrabbas to be saved and seek that Christ may be destroyed 2. Wo to the people when their leaders are corrupt for then shall they be tempted by wicked counsel and wo unto them yet more if they follow their wicked directions for so might they be led with these cursed Jewes to preserve Barrabbas and destroy Christ. 3. Halfe friendship lake warme affection toward Christ wily-working for him so as men who are Christs adversaries may be pleased also may well shew the righteousnesse of Christs cause but cannot deliver him or his servants from suffering nor exempt the cold-rise friend from sin therfore either must a man be a right down friend plain and frank for Christ or nothing Pilates wiles striving to save Christ and to please the people also do not serve the turn but do rather ensnare him and inrage Christ's adversaries the more for They cryed out the more Let him be crucified Ver. 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Pilat overcome with the temptation of pleasing the People first absolveth Christ and then yeildeth him over to the fury of his adversaries and will have them only to be guilty of his death Doct. 1. He that is not resolute to resist sin upon all hazards will yeild to it at last as Pilat doth here 2. Ignorant men are easily deceived counting themselvs free of such sins as men or inconveniencies from men do presse them unto as Pilat is here for because the people made a tumult he washeth his hands and saith I am innocent of the blood of this just person 3. Whatsoever be the fault of instruments in a wicked deed the prime authours and instigatours have the chief guiltinesse therefore not without ground saith Pilate to the Jews See you to it Ver. 25. Then answered all the people and said His blood be on us and on our children The mad people deluded by their leaders take on them the guilt without fear Doct. The stupidity of a misled conscience is fearfull when it is most deep in guiltinesse it dare defie Gods Justice in the opinion it hath of its owne innocency as here the people answer â—ilate His blood be upon us wherein their mouth doth pronounce their own doom and Wrath is from that time come on them unto this day Ver. 26. Then released he Barrabbas unto them and when he had scourged Iesus he delivered him to be crucified Thus is Jesus absolved from all guiltinesse in himselfe and declared in the face of his Accusers to be a just person and yet is he dealt with as a guilty man scourged and delivered to be crucified wherein we must look up unto the dispensation of a higher Judge who had the sins of the whole Elect in a Roll to charge upon him and now to exact of him above what he had already suffered yet more satisfaction to justice for the full Redemption of his people that so they may behold him as he is to wit the eternall and only begotten Son of God in his humane Nature suffering according to the paction of Redemption past between him and the Father all that Justice could crave for the expiation of our sins and purchase of righteousnesse and life eternall unto us and to this end we must take along with us in all Christ's sufferings 1. The consideration of the worthinesse of the person who is surety suffering for us that he is the Lord God Almighty filling the whole Earth with his Glory the Redeemer and holy One of Israel personally united with our Nature now upon him while he standeth before Pontius Pilate Secondly The consideration of the fearfull and horrible deservings of sin in us which calleth for our everlasting torments with the curse of God upon us Thirdly the consideration of the strictnesse of Divine Justice which will have sin punished condignly and will neither quit the sinner without a ransome nor the Redeemer without full satisfaction and punishment equivalent to the principall Debters deservings Fourthly the consideration of the wonderfull grace of God who is content to take satisfaction unto justice for the sins of men from one man in the name of all those for whom he offereth to satisfie Fifthly the consideration of the unspeakable love of God who giveth his own eternall Son to be the man who shall pay for the rest of the adopted children Sixthly the consideration of the meeknesse and patience of our dear Lord and Saviour Jesus Christ who loved us and gave himselfe for us even to the cursed Death of the crosse yea to be made a curse for us that we might obtain the blessing of righteousnesse and eternall life through him if these considerations go along with us we shall see our selves worthy for ever of the shame and torment which our Lord endured for a short time and we shall see Christ in his deepest humiliation shining gloriously in our eyes our faith shall find food and our sins shall find poison in the sufferings of our Redeemer Doct. 1. Such as think they cannot stand except by the good will of Princes or People whensoever they are put to declare themselves whether they love Christ or the World better will certainly choose to please Princes or People whatsoever may become of Christ as here the People will have Barabbas set free and Christ executed to please their Rulers and Pilate will both release Barabbas and scourge Christ to give unto the People satisfaction 2. It is no wonder that Christ's Servants find hard measure of men at the Bar of Justice for no fault is found in Christ And yet he is scourged and delivered to his Adversaries to be crucified 3. Christ's Servants should resolve after lesser sufferings to endure yet more and at last to suffer death for Christ after suffering of many things is scourged and then delivered to be crucified 4. Our sins deserve to be punished with extremity of pain and torment and with extremity of shame and disgrace for our Redeemer behoved to be scourged and crucified also Ver. 27. Then the Souldiers of the Governour took Iesus into the common Hall and gathered unto him the whole Band of souldiers 28. And they stripped him and put on him a Scarlet Robe 29. And when they had platted a Crown of Thorns they put it upon his Head and a Reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Iews 30. And they spit upon him and took a Reed and smote him on the Head 31. And after
to our enemies must be approven to God for we are commanded to prove our love to them by dealing with God to give them mercy contrary to their deservings at our hands to this end he saith Blesse them Pray for them and this is a task to exercise our obedience and to prove our sincerity therein Ver. 45. That ye may be the children of your father which is in heaven for he maketh his sun to rise on the evil and on the good and sendeth rain on the just and unjust To perswade us to obey this Command our Lord proponeth five motives The first is because so we may make it appear to others and to our own hearts also that we are the Children of God whose bounty is extended in giving the common use of his gifts unto his evil and unjust enemies Doct. 1. By imitating of the bounty of God we shall grow more and more like to him we shall more and more make it appear that we are renewed unto the image of God therefore saith he That ye may be the children of your Father 2. We should not lightly passe by the common favours of God bestowed upon men as the benefit of the Sun and Rain but must observe the goodness of God therin toward men in making his Sun to rise and his Rain to fall on the unjust Ver. 46. For if ye love them which love you what reward have ye do not even the Publicans the same The second motive is because except your love shall extend it selfe unto your enemies in the obedience of God ye can expect no reward from him Doct. 1. Love refused to our enemies proveth our love bestowed on friends to be no acceptable service to God for If ye love them only which love you what reward have ye to expect for if we love only for love again we do serve our self only and not God and where no service is no reward is A third motive is this the vilest and most odious sinners in the world shall equal you if you do love only such as love you and do not also love your enemies therfore love your enemies Doct. To stand at that measure of love which a wicked man may attain unto is nothing esteemed of by God for If you saith he love only your friends do not even the Publicans the same Ver. 47. And if ye salute your Brethren only what do ye more then others do not even the Publicans so A Fourth motive is there must be more in you then civility couâ—tesie and humanity moving you to give expressions of love only to your friends therefore love also your enemies Doct. 1. There must be more in a christian then can be in these that are not renewed for What do you more then others importeth that we should do more seeing we are born of God better furnished with his spirit more ingaged by special obligation to God then others and therefore must not carry our selves so as it may be said unto us what do you more then others 2. The most hated sinners may equall the holiness of them who make not conscience to have this commanded love unto their enemies in them for Do not the Publicans so importeth so much Ver. 48. Be ye therfore perfect even as your Father which is in heaven is perfect A fifth motive is Gods children must aime at the perfection of all vertues and therefore at the perfection of Love extended to their enemies Doct. 1. Christians are called unto perfection and albeit they cannot fully attain unto it in this life yet must they aime at it to come more and more near unto it for it is said Be you therefore perfect 2. God only is the pattern of perfection to be set before our eyes as he holdeth forth himselfe unto us in his word and in his Son Jesus Christ the expresse image of his Person to be imitate by us therefore it is said Be ye perfect as your heavenly Father is perfect CHAP. VI. Christs Sermon on the Mount goeth on in this chapter wherein he teacheth the right manner of alms Ver. 5. Of prayer Ver. 16. Of fasting Ver. 19. and dischargeth covetuousnesse In all which he sharply taxeth the faults of the Scribes and Pharisees Ver. 1. TAke heed that ye do not your alms before men to be seen of them otherwise you have no reward of your Father which is in heaven COncerning the right manner of giving Almes these Truths are holden forth unto us Doct. 1. Almes or shewing mercy to the Poor is a duty carefully to be gone about for it is said Take heed to your almes 2. The sin of vain glory may easily slide in it self in any work specially in alms giving therefore saith he Take heed you do not your almes to be seen of men 3. If almes be done for obtaining praise of men and not for conscience of a commanded duty God will not take it for service for it is said Otherwise you have no reward of your Father which is in Heaven Ver. 2. Therefore when thou dost thine almes do not sound a trumpet before thee as the hypocrites do in the synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward 3. But when thou dost almes let not thy left hand know what thy right hand doth 4. That thine almes may be in secret and thy Father which seeth in secret himself shall reward thee openly This is the remedy of this ill Doct. 1. We must marke and beware of such faults as we see in others namely such ostentation as the Pharisees used who when they were to give almes proclaimed by sound of Trumpet that the poor should conveen at such a time and place to receive such a mans alms therefore Christ saith Do not sound a Trumpet c. that is Beware of all vain of oftentation 2. When men in doing good look more to mens praise then how to please God the vain praise of men whether they obtain it or misse of it is all the fruit which they shall have of their work for Verily they have their reward they need look for no more 3. Each other sinner do seek darknesse and lurking holes to hide their sin but Church and Market and the most open conventions are the choise places for acting of the sin of hypocrisie as here in the Synagogues and in the streets 4. All Hypocrites are vainly glorious Hypocrisie and vain glory go together for Hypocrites saith he Do that they may have glory of men 5. We should not suffer our selves to take notice what we give in almes nor should we esteem much of it as if there were any worth in our alms let be to seek praise of men for this is the way Not to let the left hand know what the right hand doth otherwise no man can be ignorant of what he doth deliberatly no man can give almes but the poor who receive the almes must know of it
shew himselfe to be God in the face of his adversaries And here he turneth out the inside of the Scribes mind shewing himself the searcher of hearts for it is said Iesus knowing their thoughts 2. Thoughts go not free before God Men shall give account of them for here the Scribes are challenged of thoughts Wherefore thinke ye evill 3. It is a sin and a fearfull one to think in our heart that Christ is not very God for which no man shall be able to answer when he shall be challenged more then these men were able to whom Christ saith Wherfore think ye evill in your hearts Ver. 5. For whether is it easier to say Thy sins be forgiven thee Or to say arise and walk 6. But that ye may know that the Son of man hath power on earth to forgive sins then saith he to the sick of the Palsie Arise take up thy bed and go unto thine house 7. And he arose and departed to his house He demonstrateth himselfe yet more to be true God even his enemies being judges by discovering so much power in his works as they acknowledged him to be divine Hence learne 1. That our Lord his works are able to convince the adversaries of his God-head themselves being Judges for Whether saith he is it easier c. 2. Christs forgiving sins in his own name and authority and his setting a man sick of a palsie whole and strong upon his feet in a moment are both convincing evidences of Christs God-head The argument may be framed thus He who healeth the palsie sick in a moment by his own power giveth a convincing evidence of his God-head even the Scribes Christs adversaries being Judges But Christ doth heale the sick in a moment by his own power as he proveth sensibly in his healing the Palsie before their eyes Therefore Christ giveth a convincing evidence of his God-head the Scribes and adversaries being judges Another convincing argument may be thus He who hath power of himself to heal the palsie doth without blasphemy give out himselfe to be God in forgiving sins by his own authority even in the judgment of his adversaries who esteemed the healing of the palsie in his own name to be lesse easie then to pronounce forgiveness of sins in his own name But Christ hath power of himselfe to heal the palsie and sensibly â—â—weth the same in healing therof to the intent his adversaries may know that he in the time of his humiliation in the flesh had power on earth to forgive sins Therefore Christ without blasphemy giveth out himself to be God in forgiving sins by his own authority and so the adversaries of his God-head the Scribes were confounded Verse 8. But when the multitude saw it they marvelled and glorified God which had given such power and men The Pharisees are put to shame and yet do not glorifie God but the multitude do acknowledge divine power manifested in this work Doct. 1. When the learned refuse to give to Christ glory God can make others to glorifie him as the multitude here do glorifie God for what they see in Christ when the scribes are dumb 2. The light of a miracle may convince a man and lift him up to see divine properties in Christ and yet not be sufficient to settle him in the faith that Christ is God and Man in one person for here the multitude do come short of a ful testimony that Christ is God they glorifie God who had given such power to Men not having yet the knowledg that The Man was God incarnate Verse 9. c. to 14. And as Iesus passed forth from thence he saw a man named Matthew sitting at the receit of custom and he saith unto him Follow me And be arose and followed him In Matthew his conversion and calling to the Apostleship Learn 1. That it is our duty when we may edify others to declare what proof we have of Gods mercy toward our selves albeit the glorifying of God by this mean be joyned with abasing of our own estimation for Matthew here gives us an example so to do in relating how himself when Christ called him was found in a base and odious office among the Jews to wit a Customer who had sold his own credit and all mens kindness for love of gain 2. The grace of effectuall calling is not prevented by any goodness in man for Matthew is sitting at the receit of custome without taking notice of Christ all the time he had been in Capernaum before this time yet Christ with a speciall eye of compassion and love doth now look on him convert and cal him to be an Apostle 3. The operation of grace is invincible for Matthew here without more ado breaketh through all Impediments ariseth leaveth the Custom-house and followeth Christ. Ver. 10. And it came to passe as Iesus sate at meal in the housâ—â— behold many Publicans and sinners came and sate down with him and his Disciples After this Matthew doth entertain Christ in his house upoâ— which occasion other Publicans also do come in unto Christ Hence learn 1. That a soul which hath rasted the grace and love of Christ cannot chuse but fall in love with him and his followers for Matthew now cannoâ— satisfie himself till he get Christ and his Disciples to eat with him at his house 2. Christ will not refuse to take and give signes of friendship and love where he knoweth he is loved for here he cometh and his Disciples with him to eat at the Publicans house 3. The observation of Christs kind respect to any one sinner may give encouragement to the rest to draw neeâ— unto him also for because Christ will come to a Publicans house to eat with him many Publicans and sinners came and sate down also with him and his Disciples Ver. 11. And when the Pharisees saw it they said unto 〈◊〉 Disciples Why eateth your Master with Publicans and sinners The Pharisees cannot endure this his familiar conversing with sinners Doct. 1. Such as are not humbled in the sense of ther own sins will take occasion of carâ—ing against God if he deal otherwise with his own children then they can allow if he shew signes of favour to others whom they judge more sinfull then themselves This is the ground of the Pharisees accusing Christ because He eateth with sinners 2. They who are least sensible of their own sins will be greatest enemies to such as in the sense of sin are seeking communion with Christ and no greater temptations have yong Christians to waken them then from old hypocrites The converted Publicans are disdained Christ and his Disciples are quarrelled for their kind carriage towards young converts only by the Pharisees Why eateth your Master with sinners saâ— they Verse 12. But when Iesus heard that he said unto them they that he whole need not a Physician but they than are sick Christ taketh the defence of his Disciples and cleareth himselfe and them also Doct. 1. Whosoever
Christs servants in civill courts and judgment seats under pretence of law yea civill judicatories and Ecclesiasticall both may turne adversaries to Christs servants and conspire to persecute them for it is said They will deliver you up to councels and scourge you in the synagogues 3. When inferior judicatories are found unjust against the servants of Christ remeed in law by superiors is hardly to be expected at least small confidence is to be put in appellations to supreme Judges but Christs servants must prepare themselves for the enmitie of chiefe governours and Kings also for it is foretold That they shall be brought before governours and kings 4. Whatsoever be the pretence of People against the Preachers of the Gospel the maine quarrell is for Christs sake for it is said Ye shall be brought before Governours and Kings for my sake 5. A testimony given to the truth of Christs Gospell before persecuters which may stand against them at the last day in case it prevail not with them unto conversion is worthy all the sufferings of these that be persecuted for you shall be brought for a testimony against them 6. There are a number to whom the word of the Gospel doth come only for their conviction who receive no benefit therby for so importeth this Testimony against them Ver. 29. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak The fourth reason Ye shall be furnished by my Spirit as you have need in your sufferings and speeches for the defence of the Gospel Therefore fear not Doct. 1. It is good to be resolved and prepared for the crosse ere it come Therfore our Lord brings it as it were to the time of compearance saying When they deliver you up 2. The main matter which a true Disciple should consider and will take notice of is not what he may suffer or what he shall say but what way he may glorifie Christ and maintain the truth best Therefore it is said Take no thought how or what ye shall speak 3. Christs servants must not be perplexed what to do or say in his cause for Christ doth forbid us to be anxious ordinary means or preparation are not forbidden but anxiety only saying Take no thought what or how ye shall speak 4. The Lord will not forsake in the day of tryall such servants as are more feared to offend then to suffer but surely will be present with them to make them give a fair testimony for he promiseth to such It shall be given you in that same hour 5. It is not necessary that God should give before-hand what is needfull for the hour of tryall it is sufficient that assistance be given when the time of need cometh for he saith It shall be given you in that same hour what you shall speak Ver. 20. For it is not ye that speak but the spirit of your father which speaketh in you For confirmation of our faith he assureth such servants of the communion of his Spirit Doct. 1. A testimony or suffering for Christ concerneth the Father and the Spirit no lesse then it doth concern Christ for in this case the spirit of the Father doth own Christs cause for It is the spirit which speaketh Christs cause is not upholden by learning or humane wisdome but by the holy spirit for It is the spirit of your Father which speaketh 3. The servants of Christ are but instruments whose mouth the Lord borroweth in his own cause for Christ saith It is the spirit which speaketh in you Vers. 21. And the brother shall deliver up the brother to death and the Father the Child and the Children shall rise up against their Parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake but be that endureth to the end shall be saved The fifth reason You must resolve to be hated for my sake of all men but if you go on to the end ye shall be saved Therefore Fear not Doct. 1. The worlds hatred against Christ and his Gospel and grace in his servants is stronger then naturall love and is able to dissolve all bonds of blood or friendship between the ungodly and Christs Disciples for The brother shall deliver up the brother to death c. 2. Christs servants are obnoxious not only to be destitute of all mens comfort but also to be hated of all sorts of men for Christs cause for it is said Ye shall be hated OF ALL MEN for my names sake 3. There shall be an end of the troubles of all Christs true Disciples for so importeth He that indureth to the end 4. There is a certain salvation after the troubles are past for He that endureth shall be saved 5. There is need of patience and enduring of the trouble unto the end lest if a man faint and give over he lose his reward for none But he that endureth to the end shall be saved Vers. 23. But when they persecute you in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come The sixth reason Sometime I will reserve you for further service and will open a door for your escaping of persecution and you shall not want some place to welcome you Therefore Fear not Doct. 1. The Lord alloweth Ministers in case of persecution to flee at sometimes namely when their life shall serve more for Gods glory and the Kirks good then their death can in such a case he saith When they persecute you in one City flee c. 2. Preachers must still follow their calling and seek occasion of preaching in another place Therefore saith he Flee to another City 3. When one place refuseth to hear Christs servants God will provide another place where they may preach Therefore saith he Flee into another City 4. He answereth a doubt what if thy servants be persecuted in each city and having gone through all shall finde no city kindly to them whether they may retire He answereth that till the second coming of the Son of Man which second coming now onely rested he being come the first time already there should not be wanting some city of Israel some kindly place to receive his servants which speech is not fitted for the Apostles in their first out sending wherein there was no persecution nor yet onely for the Apostles in their second commission to all the world but for all preachers of the Gospel unto the worlds end who in the Apostles persons are spoken unto Under the name of the Cities of Israel is understood places where his servants will be welcome to preach the Gospel if other places cast them out Whence this doctrine is afforded that However some Ministers may be so persecuted that they cannot flee or fleeing shall not escape the sword of the persecuter but
Ye are of more value then many Sparrowes 4. The consideration of Gods estimation of his servants and of his particular providence about them may give them assurance that tyrants and persecuters shall do them no further hurt then God pleaseth and so may deliver them from all fear in the discharge of their message this Christ inferreth saying expresly Fear ye not therfore Vers. 32. Whosoever therfore shall confesse me before men him will I confesse also before my Father which is in heaven 33. But whosoever shal deny me before men him will I also deny before my Father which is in heaven The eleventh reason If ye confesse me confidently before men I will confesse you before God but if for fear of men ye deny me I will deny you Therefore fear not to avow the truth of my Gospel Doct. 1. Christ will not only have Preachers but also all christians to avow his name and his truth before all men and that for Gods glory and mens edification This is it he saith in the generall Whosoever shall confesse me before men 2. Men by confessing Christs truth cannot honour him so much as he shall honour them who boldly do avow him for Him will I confesse before my Father saith he 3. If men refuse to stand for Christ or for his truth or cause or for his servants troubled for his service they deny Christ and in substance do say They know him not and that they will not be for him in danger for not to confesse Christ is here to deny him for Whosoever shall deny me saith he instead of saying whosoever shall Not confesse me 2. Such as refuse to avow Christ and his cause before men he will disclaim them before God as men that belong not unto him for he saith Him will I also deny before my Father This threatning strikes not against such as do slide at a time and do afterward repent and are ready to confess Christ in no less hazard as Peter did for such men do not refuse to avow Christ but resolve to confes him and do keep their resolution albeit in some surprizall they slide Ver. 34. Think not that I am come to send peace on earth â— came not to send peace but a sword The twelfth reason Ye must resolve for trouble even from your nearest friends and not look for worldly peace if ye follow me Therefore Fear not Doct. 1. We are ready to promse to our selves worldly ease and wealth and honour and friendship by professing of the Gospel albeit we have no warrant for â—o therefore wil our Lord have us purged of such conceits saying Think not that I am come to send peace c. 2. Christs errand is indeed to bring peace heavenly peace between God and man but not to bring earthly peace between the Godly and wicked therefore saith he Think noâ— that I am come to send peace on the earth 3. Albeit it be true that the Gospel of Christ is not the cause of peâ—secution conâ—ention and warâ— but the cause is in the wickedness of 〈◊〉 and malice of Satan who cannot indure the Gospel 〈◊〉 she setting up of Christs throne in any place is so frequently the occasion of contention and trouble and wars that Christ is esteemed by men to be a raiser of trouble in the world while as his part is only this he chuseth that contention trouble persecution and wars should come rather then his kingdom should not be erected and promoved in and among men Therfore is it that he saith I came not to send peace but the sword 4. Albeit the Gospel be not the cause of war but by accident of mans wickednesse yet Christ will take it on him that in some sense he came to send the sword â—â—â— because he 〈◊〉 appointed troubles persecution wars and 〈◊〉 that may be comprehended under the sword to come that he may make use thereof as of a fan in his hand for the trying and purging of his followers and therfore howsoever he be not accessory to the sin or persecuters yet iâ— he the author of the purging of his own Church and the appointer of all the means tending thereunto in which sense he saith He came not to send peace but the sword Ver. 35. For I am come to set a man at variance against his Father and the daughter against her mother and the daughter in law against her mother in law 36. And a mans foes shall be they of his own houshold This is explained in these verses wherein the most bitter sort of contention for the Gospel is foretold Doct. 1. The naturall hatred which men have against the Gospel will make then break all the bands of allyance and nature and persecute their dearest friends for hatred of Christs Gospel and this trouble we must resolve to endure for it is told us There shall be variance Between Children and Parents Father and Son Mother and Daughter 2. As this variance is a part of the tryall and exercise of his own people Christ will avow himselfe to be the cause of it saying I came to set a man at variance 3. In the case of persecution for the Gospel at no unrenewed mens hands is friendship or favour or help to be expected but rather the contrary may be looked for that the more obligation of friendship be betwixt them and us we shall have the more opposition by them for A mans foes shall be they of his own houshold saith Christ. 4. The Gospel doth not work on all alike but may take effect in one and passe by the rest for A mans foes shall be they of his own houshold doth import so much Ver. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me The thirteenth reason Whosoever shall chuse to please kindred friends or allyance rather then me I will disclaim them Therefore stand not to avow the word of my Gospel albeit nearest and dearest friends should storm at it Doct. 1. in the case of persecution for Christs cause He who to please friends standeth not to disavow Christs cause doth chuse to offend Christ rather then his friends is unworthy of the name of a Christian for he is unworthy of me saith Christ. 2. Love to Christ hindereth not love to friends but only seasoneth it and keepeth it in the own place for Christ only saith he that loveth them more then me Ver. 38. And he that taketh not his crosse and followeth after me is not worthy of me The fourteenth reason if any man refuse trouble for me I will disclaim him therefore Fear not to professe me Doct. 1. Whosoever is not content to submit himselfe to whatsoever trouble can be imagined may befall him for following of Christ and his cause is unworthy of the name of a Christian for so much doth the text import 2. Such damage pain and ignominy as Christ indured must
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
write the words of the law on the borders of their garments as if they had been all made up of the love of the law Doct. 1. The nature of hypocrites is to study more to seem religious than to be religious to please men with appearances rather than to please God in truth for They do saith he All to be seen of men 2. Hypocrites are most in affecting of ceremoniall observations and outward parts of commanded duties neglecting the substance for They make broad saith he their phylacteries Ver. 6. And love the uppermost rooms at feasts and the chief seats in the Synagogues 7. And greetings in the markets and to be called of men Rabbi Rabbi Their second fault is vain affectation of preheminence and respect in all things above other people in all sort of conventions within doores and without at feasts in churches in mercats and to have stately stiles of Rabbi Rabbi Doct. 1. Albeit the Lord doth not condemne respects and reverence due to men according to their callings and places yet he condemneth love and ambitious affectation of these respects saying They love the uppermost roomes 2. Hypocrites and vain men least worthy of respect or honour are most ambitious and desirous to have respect for They love the first seats the first Salutation and the stile of Rabbi Rabbi Ver. 8. But be not ye called Rabbi for one is your Master eveâ— Christ and all ye are brethren Christ dischargeth such vain titles and giveth reason for it Doct. 1. Stately stiles whereby men are not simply distinguished for order and for their office cause from other men but also are exalted over their brethren in stately dignity after the manner of civill or stately stiles of honour given to men in the kingdomes of this world do not be seem the Ministers of Christ therefore saith he Be not ye called Rabbi Rabbi for all ye are brethren 2. Such as take such stately stiles unto them wherby they will seem eminent above their brethren in that same office are injurious to Christ who in the church hath appointed only a Ministry and hath reserved to himselfe alone all stately preheminence and they are injurious also to their fellow Ministers whom Christ hath made equal in office as brethren howsoever naturall and civil differences for age and other respects be kept For one is your Master saith he to wit in stately Excellency even Christ for all ye are brethren Ver. 9. And call no man your Father upon the earth for one is your Father which is in heaven Our Lord doth not discharge the simple Name of Father but the stately exaltation of any man under this Name to the prejudice of God's glory and teacheth us that we should not put too high an estimation upon any man for whatsoever gifts is in him or good received from him because this doth derogate unto the glory of God when we attribute too much unto men for all the glory of father-hood and derivation of any good thing towords us ought to be given unto God alone for One is your Father that is in heaven saith he Ver. 10. Neither be ye called Masters for one is your Master even Christ. From this learn 1. That we are very ready to ascribe something unto our selves if by any gifts given unto us any should profit or be informed therefore as before he said Be not called Rabbi so here again he saith the second time Be not called Master The meaning is arrogate to your selves no more then is the creatures due when you teach others by Gods gift bestowed upon you and if any do ascribe unto you any more then is due see that ye admit not this sacrilegious commendation that is Be not called Master 2. All the authority of teaching and all the light in the Teacher and all the successe of teaching doth slow from the powerfull Teacher Christ for One is your Master even Christ and from him it is taken sacrilegiously whatsoever is given unto the creature above the place of his instrument Ver. 11. But he that is greatest among you shall be your servant Here he teacheth the right strife for greatnesse and dischargeth prelacy Doct. The Majority of the Ministers in the Church standeth not in the exalting of any man with higher power over the rest but in true humility and subjection of a man unto his brethren and being ready to serve them for promoving the work of God in their hands therefore saith he He that is greatest among you let him be your servant Ver. 12. And whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted This doctrine Christ doth confirm by a promise on the one hand and a threatning on the other Doct. 1. The more ambitious a man sheweth himself the less shall he be esteemed of by good men and the more shall God put contempt upon him for Whosoever shall exalt himself shall be abased 2. The more a man in conscience of his own inlakes of love to his brethren and obedience unto God shall humble himselfe before God and Men the more respect and estimation shall be put upon him for He that humbleth himself shall be exalted Ver. 13. But wo unto you Scribes and Pharisees hypocrites for ye shut up the Kingdome of heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in Upon the Scribes and Pharisees Christ denounceth wo eight times for their severall vices The first wo for hindering the Gospel Doct. 1. The Lords indignation is great against corrupt teachers and church-men he will have more sharply handled then any other vicious persons saying Wo unto you Scribes and Pharisees 2. To belie our profession is an odtous sin Therfore saith he Wo to you hypocrites 3. Men by nature are exiles from Heaven and from the grace of God offered in the gospel but by the right or wrong ministeriall dispensation of the Word and Ordinances of God the door of heaven is opened or shut You saith he shut up the Kingdome of Heaven against men 4. It is a fearful challenge against corrupt teachers that they do not come to Christ themselves and also do divert others to their power by their ill example or doctrine This is it he saith You neither go in your selves nor suffer others to go in Verse 14. Wo unto you Scribes and Pharisees hypocrites for ye devoure widowes houses and for a pretence make long prayer therfore ye shall receive the greater damnation A second wo is for their avarice Doct. 1. As ambition and hypocrisie go together so also ambition and avarice go together Therfore saith he You hypocrites devour widows houses 2. The simple and ignorant helplesse soules are the prey of corrupt church-men such as are Widowes houses 3. It is no new thing that corrupt church-men find out shifts to catch peoples goods as by satisfactions merits indulgences absolution soul-masses c. for You devoure widowes houses 4.