A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 23
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 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 eve… 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 s…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 profesi…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 othe…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 pro…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 … 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. …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.
…. And he that shal swear by heaven, sweareth by the throne of Go…, …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 dwell…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 tim… 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 outside of the cup and of the platter, but within they are ful of extortion and excesse.
26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be cleane also.
The sixth wo is, for pretending great holinesse in eating of their meat, and not standing with how great iniquity they did conquer and purchase their meat: neither how they did abuse their meat in superfluity. Doct. 1. Such as get their meat by extortion, and use it intemperately unto excesse, can never sanctifie their table, whatsoever ceremonies they use: for the saying Grace at meat by such men, is no better then if a man should wash the outside of the cup and platter, and eat of the filthinesse of the inside; They make clean the outside, saith Christ. 2. The way to eat our bread with Gods blessing, is to sanctifie our hands in our conquering, and our hearts in a wise and moderate using the creatures, for a right end; and so our feeding shall be sanctified; Therfore saith he, Cleanse first that which is within the cup.
Ver. 27. Wo unto you Scribes and Pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautifull outward, but are within full of dead mens bones, and of all uncleannesse.
28. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisie and iniquity.
A seventh wo, for their deceiving of the people with the appearance of holinesse, when there were nothing such in them. Doct. 1. Hypocrites may carry their wickednesse so fai…, as men may be deceived: for they may seem very beautifull outwardly, when inwardly they are filthy, Like tombs plaistred without, and full of rottennesse within. 2. God will not be deceived by hypocrites, he will find them out, and in his time will decipher them to the world, and will pour out wrath on them; for, Wo to you, saith Christ.
Ver. 29. Wo unto you Scribes and Pharisees, hypocrites; because ye build the tombs of the Prophets, and garnish the sepulchres of the righteous.
30. And say, If we had been in the dayes of our fathers, we would not have been partakers with them in the bloud of the Prophets.
The eighth wo is, for their pretending to honour the Saints departed, and in the mean time they were injurious to the living; yea, they were about to murther Christ himself. Doct. 1. The Lords respect is great unto his servants, for even after their death, he will clear their innocency and holy conversation, and make the posterity acknowledg them for such; as here, To build the Sepulchres of the Prophets. 2. The world do love dead Prophets better then the living: for the living reprove their sin more particularly then the dead; This is it he saith, Ye build their sepulchres. 3. Such men are grosse hypocrites, who pretend to love good men, and yet do not love goodness, who make protestation of their mind toward righteousness, upon condition that they had such means as their Forefathers had, & yet do make no use of the means which they have themselves: who can condemn their fathers faults, & yet practise the same themselves; they are like unto the men, who said, If we had been in the days of our fathers, we would not have been partakers of the blood of the Prophets.
Ver. 31. Wherefore ye be witnesse unto your selves that ye are children of them which killed the Prophets.
32. Fill ye up then the measure of your fathers.
Christ from the confession of the Pharisees, that they were descended of those who slew the Prophets, and from their malignant opposing of his Gospel, with intention to kill him, so soon as they could, doth prove them to be every way the children of these who slew the Prophets, whereupon he gives up with them, and gives them over unto the fulfilling of their malice. Doct. 1. Christs enemies shall not want a witnesse of their malicious opposing of him, yea from their own words and purposes, he shall bring matter of conviction against them; their never-dying worm shall breed in their own bosome, as Christ saith here, Ye are against your selves witnesses. 2. Christ will give over desperate enemies to their own malicious disposition, and will defie them; as here he saith, Fill ye up the measure of your fathers. 3. There is a measure set to be filled up with the transgressions of the Lords enemies, and till this cup be full to the lip, they shall be suffered to go on: but when this cup is full, then the cup of Gods wrath shal be full also, and run over upon them to their destruction; Therefore saith he, Fill ye up the measure, that is, Go on, till you kill me, as your fathers did the Prophets. 4. Sin ha…h the own height in Kingdoms and Families, whereby Successors do adde unto their predecessors sins, before the Kingdom or Family be punished; Therefore saith he, Fill up the measure of your Fathers.
Ver. 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Now he condemns them, and threatens them with hell. Doct. 1. When the Lord will reckon, he will make the wicked know their sin to their face, as here he calls these men, Serpents, generation of vipers. 2. It is good that the difficulty of being saved, be intimate unto the obstinate, if by any means they can be driven to seek salvation; Therefore saith he, How can ye escape? 3. The end of Christs enemies shal be condemnation unto hell; for, How can ye escape the condemnation of hell? saith he.
Ver. 34. Wherefore behold, I send unto you Prophets, and wise men, and scribes; and some of them ye shall kill and crucifie, and some of them shall ye scourge in your Synagogues, and persecute them from city to city.
35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar.
He foretelleth them, how he as Disposer of all things, is to proceed with them, and to make up the processe of their condemnation. Doct. 1. Our Lord in the face of his enemies avowed himselfe to be God, having authority to send out Prophets, and to bestow gifts on men. Behold, saith he, I send to you Prophets. 2. Our Lord kn…w…th how his servants will be served in every place they come unto, and what measure of sufferings each of them wil meet from with the wicked, saying, Some of them ye shall crucifie. 3. The Lords servants (albeit they know that sufferings abide them) must notwithstanding go on in their message: for this is the fore-warning given unto his servants also, I send you Prophets, and some of them ye shall kill, &c. 4. They who go on in the course of any sin, do subscribe unto the sins of such as before them did follow that sort of sin, and justly may be condemned and punished as guilty of the sin of others, which they do app…ove; for so Christ reckoneth, saying, That on you may come all the blood whom ye slew, &c. 5. The sufferers for righteousnesse, from the beginning of the world, are all in the rank of Martyrs, and their sufferings are kept in fresh remembrance, From righteous Abel, unto Zacharias, the son of Iehojada, otherwise called Barachias, of whose slaughter is spoken, 2 Chron. 24.21. as here appeareth. 6. Raging persecuters look neither to place nor person, nor consequence of th…ir cruelty, but as blind beasts do follow forth their own fury; for, Betwixt the por…h and the altar was Zacharias slain.
Ver. 36. Verily I say unto you, all these things shall come upon this generation.
Now he foretelleth the ruine of Jerusalem, and giveth them over till the day of judgement, at what time they should know who was the Christ, for whom they pretended to be preparing the song, which is foretold in the Psalm 118.26. As if he had said, I foretell you, that Jerusalem, and this Nation shall be destroyed, and after you have killed me, you shal not see me, till the day of judgement, when you shall be forced to acknowledge me to be the blessed Messiah, come in the Name of the Lord, which for the present, ye will not do, Doct. 1. The destruction of Jerusalem, and rejection of the Jews, was foretold by Christ sundry times ere it came; for here he saith, O Ierusalem, your house is left desolate unto you. 2. It is a speciall motive unto repentance to tell men of the propinquity of judgment; therefore saith he, All these things shall come on this generation.
Ver. 37. O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not?
In this lamentation, our Lord is not to shew what power is in mens wicked nature to convert themselves, or to make use of the means of conversion, nor what power there is in corrupt nature to oppose that power which God putteth forth in conversion of soules: neither is he lamenting their case, as one unable to obtain his own desired end in the salvation of such as he intended to save: for no reason can extract these conclusions necessarily from these speeches; & the true sense of them is obtained without any such inferences; for our Lord, as man, and a kindly Minister of the circumcision, moved with humane compassion of the miseries of his native Countreymen, letteth forth his love in this lamentation and weeping, while he beholdeth the desperate obstinacy of the multitude running to perdition, thereby intending to make the reprobate, who should hear of his tender bowels, inexcusable; and to move the Elect unto repentance by this means. Doct. 1. Our Lord, as man, in the bowels of compassion was moved in the dayes of his flesh, with the misery of the most wicked, as this lamentation sheweth. 2. When Christ was most moved with the provocations of the wicked, there was no sinfull perturbation in him, to make him forget to fulfill the law of love unto his most desperate enemies; therefore he lamenteth thus, Ierusalem, Ierusalem. 3. As oft as the Lord sendeth forth his Ministers with offers of mercy to sinfull people, so oft is he lovingly calling them to come in unto him; so saith he, As a hen gathereth her chickens, how oft would I have gathered thee? 4. When the Lord is about to save his own Elect children in the visible church, the body or the greatest part of his people may oppose the work, and nill the work which he willeth; and albeit they be not able to impede his effectuall gathering of so many as he intendeth to save, ye… may they make themselves guilty of impeding and resisting the will of God, which they cannot overcome; therfore saith he to this sense, O Ierusalem, how oft was I about to convert thy children, so many as I had elected, by the offers of mercy, which my servants made unto thee, the visible Kirk their Mother? And thou wouldst not, but opposed my work so far as thou couldst, in slaying the Prophets, and stoning them who were sent unto thee, for the Elects cause who were in the midst of thee. 5. The Lord will pursue his purpose, and renew messages till he both gain his own, and also make the reprobate inexcusable to the ful; for how oft, saith he, Would I have gathered thy children, and ye would not.
Ver. 38. Behold, your house is left unto you desolate.
Having told the sin of the visible Kirk there, he telleth them now of their judgement. Doct. When mercy hath been often offered unto a visible church, and …hath been rejected or opposed, it is righteousnesse with God to remove his dwelling from that place, and to take away the face of a church from it; therefore saith he, Thy house shall be left desolate unto thee, even the most glorious place shall not be spared, but when mercy findeth no place, judgement shall have place.
Verse 39. For I say unto you, ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
Here our Lord smiteth these desperate enemies with irrevocable blindnesse, that from that time forward, they should never get grace to acknowledge him to be the Messiah, till at the day of Judgement they should be forced to confesse him to be the true Christ, prophesied of in the 118. Psalm. Doct. 1. It is righteousnesse with Christ to smite them with judicial blindnesse, who refuse obstinately to acknowledge him, when he offers himselfe unto them; as here he saith, Ye shall not see me henceforth, that is, You shall not perceive me to be the Messiah; for otherwise bodily they did see him, and did crucifie him, but they saw not who he was; for had they known, they would not have crucified the God of glory. 2. At last, Christ's most cruell enemies shall see, and know, and acknowledge him to be that blessed Messiah; for all knees shall bow to him, and all tongues shal confess to him, and his adversaries among the rest shall say, Now we see that Jesus is the blessed Son of God, and the true Lambe of God, Hils and Mountaines fall on us, and hide us from the wrath of the Lamb, yonder is the blessed Saviour, Who came in the name of the Lord.