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.

8. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

9. And call no man your father upon the earth: for one is your Father, which is in heaven.

10. Neither be ye called masters: for one is your Master, even Christ.

11. But he that is greatest among you shall be your ser

vant.

12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

What is here objected against the Pharisees, shows where the principle of their corruption lay. They did their works to be seen of men. Whereas "it is a very small thing to be judged of man, or of man's judgment." Our business is, to approve ourselves to God. They made a show of sanctity, without real holiness: pretending to honour God's word, while they transgressed it. Our business is, to write the commandments "upon the table of our heart." They desired superiority and pre-eminence; the uppermost seats, and greetings of respect. Christians are taught to cherish very different feelings "in honour preferring one another." He that is greatest amongst them, will be the humblest. So he will be most like his divine Master,

had also been commanded to make a "fringe in the borders of their garments," that they might "look upon it, and remember all the commandments of the Lord, and do them." Numb. xv. 59. Those who pretended to superior sanctity, made these fringes and phylacteries of unusual breadth.

who, for his sake, "humbled himself, and became obedient unto death, even the death of the cross."

The recollection of the great rule, One is your Master, even Christ, will keep all in the right place. Ministers will not seek the honour which cometh from men. Neither will the people be so blindly led by their authority, as to follow their errors, if in any thing they depart from the simplicity of Scripture. men:" and especially him, who is the minister of God to them for good but let them still remem ber, that one is their Father, which is in heaven.

They will "honour all

13. But woe unto you scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

The Pharisees had employed all their influence to dissuade the minds of the people from receiving Christ as the Messiah. He was of Nazareth: and they alleged that out of Nazareth cometh no prophet. He healed their sick: they murmured, be cause he healed them on the sabbath day. He went into their companies, that he might teach and warn they complained, "this man receiveth sin ners, and eateth with them." He wrought many miracles they affirmed that he wrought them through the power of the evil spirit. Thus they refused the truth which might have made them free, and leagued with Satan to keep their country. men his slaves.

Ye neither enter in yourselves, nor suffer them that are entering to go in! This heavy condemns

tion falls on all, who in any way impede the progress of pure and undefiled religion: who, by word or deed, by insinuation or example, turn men aside from "repentance towards God, and faith towards our Lord Jesus Christ."

14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Their religion was a pretence; they "loved to pray standing in the corners of the streets and in the synagogues, that they might be seen of men." They devoured widows' houses, making "a gain of godliness." They were indefatigable in seeking proselytes; but they did not bring them over to God, but to themselves. God was in their mouths, but the world had possession of their hearts: and these things are recorded against them for our warning. Prayer may be a profession; godliness a livelihood; and proselytism a zeal for party, and not for God.

16. Woe unto you, ye blind 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 debtor !

17. Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold.

18. And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.3

That is, he is bound by his oath. So that the gift offered to

19. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

20. Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

21. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

22. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23. Woe 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.

24. Ye blind guides, which strain at a gnat, and swallow a camel.

A proverbial phrase, against those who are ostentatiously scrupulous in trifles, where there is no temptation to offend; and omit the weightier matters of the law, which require pains and self-denial. How true was this of the Pharisee, who prided himself that he paid the full demand of the treasury, even to his garden herbs, and did not perceive that he had neither humility nor charity! How true of those who would not "eat with unwashen hands," whilst they were daily seeking opportunities to be tray the innocent! How true of those, who i "would not go into the judgment-hall, lest they should be defiled," whilst they were compassing the death of Christ by subornation and perjury!

the treasury of the temple, was more sacred than the temple it self. This is a specimen of the casuistry by which the Pharisees beguiled those whom they pretended to instruct. How easily is the human heart deceived, when a sinful practice is to be defended, or a desirable good obtained!

How true of those who would pay the thirty pieces of silver, to obtain their guilty end, yet would not put it into the treasury, because it was the price of blood!

We learn from hence, to distrust ourselves, and to seek the guidance of the Spirit of God. The understanding may be perverted, because it is the understanding of a corrupted nature. The conscience may fail to awaken, because it is the conscience of fallen man. The Holy Spirit alone can enable us to perceive and to observe the weightier matters of the law; judgment, mercy, and faith. He has also another office; to show how far we have fallen short of these, and can neither trust to ourselves that we are righteous nor despise others.

LECTURE LVII.

CONDEMNATION OF THE SCRIBES AND PHARISEES-SENTENCE OF THE JEWISH NATION.

MATT. xxiii. 25-39.

25. Woe unto you, scribes and Pharisees, hypocrites! for make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

ye

26. Thou blind Pharisee, cleanse first that which is in the cup and platter, that the outside of them may be clean also. 27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beau