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
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.
The most cursed sâ—â—ift that can be devised may be cloaked with the pretence of Religion Therefore saith he For a pretence they make long prayers 5. The fairer pretence 〈◊〉 put upon a wicked course or a wicked worke the sinne is the greater and the punishment shall be the greater also This is it he saith Therefore ye shall receive the greater damnation Ver. 15. Wo unto you Scribes and Pharisees hypocrites for ye compasse sea and land to make one profesiâ—e and when he is made ye make him twofold more the childe of hell then your selves The third wo is for their blind zeal to poyson others with their errours to make them proselytes or to draw them to their sect Doct. 1. Seducers will be more busie to draw others to their errour then Teachers of the Truth use to be diligent for drawing others to the truth Ye compasse saith he sea and land to make a proselyte 2. The more pains in false zeal and the more speed a man useth in preverting otheâ—s the more measure of vengeance abideth on him Therefore saith he Wo unto you for this 3. The more a man do profit in the schoole of errour and superstition the more he is the child of hell and Satan for the original of errours is from hel and Satan is the father of errour superstition and heresie Ye make him the child of hel saith he 4. Young proâ—â—ytes who drink in superstition at the perswasion of learned seducers are far more taken with the false opinions and more addicted to these false superstitions then their teachers are conceiving them to be truth when these old deceivers do but laugh to see the credulity of the deluded â— this is it he saith You make them twofold more the children of hell then your selves to wit in respect of beleeving these errours which you teach them for in other respects the deceivers were the elder sons of Satan Verse 16. Wo unto you ye blinde guides which say Whosoever shall swear by the Temple it is nothing but whosoever shall swear by the gold of the Temple he is a debter The fourth wo is for their erroneous doctrine and being blind guides evidenced in their dispensing with oaths and taking of the Name of God in vain esteeming nothing of an oath made by the temple and making the oath sworn by the gold of the temple obligatory ver 16 for the teaching of 〈◊〉 errour hee condemneth them as blind fools verse 17. â—he like fault he findeth with them in their preferring an oath made by the gift on the altar above an oath made by the altar verse 18. for which he reproveth them as blind fools ver 19. and correcteth their errour to verse 23. Hence learn 1. Corrupt churh-men do corrupt Religion also and mislead the people fearfully they become blinde guides whose office requireth that they should be wise and Seeing-guides in which case Wo to the People but chiefly Wo to the blind guides 2. Swearing by the creature is no new sin for these corrupt hypocrites did foster swearing by the creatures as by the temple altar gold and gifts 3. Corrupt church-men make things to be sin or no sin as it serveth their purpose as here they made an oath by the Temple to be none and an oath by the Gold of the temple to oblige 4. To make light of an oath by the creature as not obligatory doth open a door to superstition and perjury for to swear by the temple they said it was nothing and Christ asketh Whether is greater the gold or the Temple which sanctifieth the gold Ver. 17. Ye fools and blind for whether is greater the gold or the temple that sanctifieth the gold The Lord rebuketh them sharply for this their corrupt doctrine Doct. 1. When men depart from the rule of Gods Word in determining of sin they prove themselves foolish and blinde Therefore Christ calleth them Ye fools and blinde 2. As any thing draweth more near unto Goo in relation of service so is it in a higher degree more holy to wit by way of consecration and use for the temple that signified Christ and his church is more holy then the gold which signified the gifts of Christ. 3. Superstition and error blindes the minde and besots the heart for he saith Ye fools and blinde Verse 18. And whosoever shall swear by the altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19 Ye fools and blind for whether is greater the gift or the altar that sanctifieth the gift 20. Whoso therfore shal swear by the altar sweareth by it and by all things thereon 21 And whoso shal swear by the temple sweareth by it and by him that dwelleth therein â—â— And he that shal swear by heaven sweareth by the throne of Goâ— â—id by him that sitteth theron Our Lord goeth on to tell more of their corrupt doctrine Hence learn That he that sweareth by the creature whether he intend to swear by God or not sweareth indirectly by God the Creator also because the creature hath nothing but from God and as it is his creature for saith Christ He that sweareth by the Temple or Heaven sweareth by him that dwellâ—th therin c. Such oathes are not allowed any way here but a double fault is taxed in the Pharisees first that they taught men to swear by the creatures next that they made some of such oaths not obligatory and some of them obligatory as they thought fit Verse 23. Wo unto you Scribes and Pharisees hypocrites for ye pay tithe of mint and anise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone The fifth wo is for their ostentation of precise keeping of the Law in the least things while in the mean timâ— they despised the Law in the greatest duties Doct. 1. It is no new thing for hypocrites to make a busines about smal matters and in the mean time to reject the most weighty duties for the Pharisees They tithed annise and omitted mercy The discharge of greater duties do not liberate a man from his obligation to do the smallest duties but one authority obligeth unto both for These ought ye to have done and not left the other undone saith Christ. Ver. 24 Ye blind guides which strain at a gnat and swallow a camel For this their practise he upbraideth them as before Doct. 1. The precisenesse of hypocrites is no lesse ridiculous then if a man should make nice to swallow a midge or a smaller matter and not stand to swallow down a greater matter as it were an horse or an camel Ye strain at a gnat saith he 2. Such as take upon them to teach others the way to heaven had need to know it well themselves for it is a fearfull charge to be found blinde guides Ver. 25. Wo unto you Scribes and Pharisees hypocrites for ye make clean the