Matthew 7 commentary

We must judge ourselves, and judge of our own acts, but not make our word a law to everybody. We must not judge rashly, nor pass judgment upon our brother without any ground. We must not make the worst of people. Here is a just reproof to those who quarrel with their brethren for small faults, while they allow themselves in greater ones. Some sins are as motes, while others are as beams; some as a gnat, others as a camel. Not that there is any sin little; if it be a mote, or splinter, it is in the eye; if a gnat, it is in the throat; both are painful and dangerous, and we cannot be easy or well till they are got out. That which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own. It is as strange that a man can be in a sinful, miserable condition, and not be aware of it, as that a man should have a beam in his eye, and not consider it; but the god of this world blinds their minds. Here is a good rule for reprovers; first reform thyself.

Prayer is the appointed means for obtaining what we need. Pray; pray often; make a business of prayer, and be serious and earnest in it. Ask, as a beggar asks alms. Ask, as a traveller asks the way. Seek, as for a thing of value that we have lost; or as the merchantman that seeks goodly pearls. Knock, as he that desires to enter into the house knocks at the door. Sin has shut and barred the door against us; by prayer we knock. Whatever you pray for, according to the promise, shall be given you, if God see it fit for you, and what would you have more? This is made to apply to all that pray aright; every one that asketh receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, all are alike welcome to the throne of grace, if they come in faith. It is explained by a comparison taken from earthly parents, and their readiness to give their children what they ask. Parents are often foolishly fond, but God is all-wise; he knows what we need, what we desire, and what is fit for us. Let us never suppose our heavenly Father would bid us pray, and then refuse to hear, or give us what would be hurtful.

Christ came to teach us, not only what we are to know and believe, but what we are to do; not only toward God, but toward men; not only toward those of our party and persuasion, but toward men in general, all with whom we have to do. We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable. We must, in our dealings with men, suppose ourselves in the same case and circumstances with those we have to do with, and act accordingly. There are but two ways right and wrong, good and evil; the way to heaven and the way to hell; in the one or other of these all are walking: there is no middle place hereafter, no middle way now. All the children of men are saints or sinners, godly or ungodly. See concerning the way of sin and sinners, that the gate is wide, and stands open. You may go in at this gate with all your lusts about you; it gives no check to appetites or passions. It is a broad way; there are many paths in it; there is choice of sinful ways. There is a large company in this way. But what profit is there in being willing to go to hell with others, because they will not go to heaven with us? The way to eternal life is narrow. We are not in heaven as soon as we are got through the strait gate. Self must be denied, the body kept under, and corruptions mortified. Daily temptations must be resisted; duties must be done. We must watch in all things, and walk with care; and we must go through much tribulation. And yet this way should invite us all; it leads to life: to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which at the end of our way, should make all the difficulties of the road easy to us. This plain declaration of Christ has been disregarded by many who have taken pains to explain it away; but in all ages the real disciple of Christ has been looked on as a singular, unfashionable character; and all that have sided with the greater number, have gone on in the broad road to destruction. If we would serve God, we must be firm in our religion. Can we often hear of the strait gate and the narrow way, and how few there are that find it, without being in pain for ourselves, or considering whether we are entered on the narrow way, and what progress we are making in it?

Nothing so much prevents men from entering the strait gate, and becoming true followers of Christ, as the carnal, soothing, flattering doctrines of those who oppose the truth. They may be known by the drift and effects of their doctrines. Some part of their temper and conduct is contrary to the mind of Christ. Those opinions come not from God that lead to sin.

Christ here shows that it will not be enough to own him for our Master, only in word and tongue. It is necessary to our happiness that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. Let every one that names the name of Christ, depart from all sin. There are others, whose religion rests in bare hearing, and it goes no further; their heads are filled with empty notions. These two sorts of hearers are represented as two builders. This parable teaches us to hear and do the sayings of the Lord Jesus: some may seem hard to flesh and blood, but they must be done. Christ is laid for a foundation, and every thing besides Christ is sand. Some build their hopes upon worldly prosperity; others upon an outward profession of religion. Upon these they venture; but they are all sand, too weak to bear such a fabric as our hopes of heaven. There is a storm coming that will try every man's work. When God takes away the soul, where is the hope of the hypocrite? The house fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another. May the Lord make us wise builders for eternity. Then nothing shall separate us from the love of Christ Jesus. The multitudes were astonished at the wisdom and power of Christ's doctrine. And this sermon, ever so often read over, is always new. Every word proves its Author to be Divine. Let us be more and more decided and earnest, making some one or other of these blessednesses and Christian graces the main subject of our thoughts, even for weeks together. Let us not rest in general and confused desires after them, whereby we grasp at all, but catch nothing.

Matthew 7:1. Judge not These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. This vice is attended by some strange enjoyment: for there is hardly any person who is not tickled with the desire of inquiring into other people’s faults. All acknowledge, indeed, that it is an intolerable evil, that those who overlook their own vices are so inveterate against their brethren. The Heathens, too, in ancient times, condemned it in many proverbs. Yet it has existed in all ages, and exists, too, in the present day. Nay, it is accompanied by another and a worse plague: for the greater part of men think that, when they condemn others, they acquire a greater liberty of sinning.

This depraved eagerness for biting, censuring, and slandering, is restrained by Christ, when he says, Judge not. It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge: for otherwise the proper bounds of rigor will be exceeded by every man who desires to pass sentence on his brethren. There is a similar expression in the Apostle James, Be not many masters, (James 3:1.) for he does not discourage or withdraw believers from discharging the office of teachers, but forbids them to desire the honor from motives of ambition. To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavourable judgment on it, even when it might be viewed in a good light.

We now see, that the design of Christ was to guard us against indulging excessive eagerness, or peevishness, or malignity, or even curiosity, in judging our neighbors. He who judges according to the word and law of the Lord, and forms his judgment by the rule of charity, always begins with subjecting himself to examination, and preserves a proper medium and order in his judgments. Hence it is evident, that this passage is altogether misapplied by those persons who would desire to make that moderation, which Christ recommends, a pretence for setting aside all distinction between good and evil. We are not only permitted, but are even bound, to condemn all sins; unless we choose to rebel against God himself, — nay, to repeal his laws, to reverse his decisions, and to overturn his judgment-seat. It is his will that we should proclaim the sentence which he pronounces on the actions of men: only we must preserve such modesty towards each other, as to make it manifest that he is the only Lawgiver and Judge, (Isaiah 33:22.)

That you may not be judged He denounces a punishment against those severe judges, who take so much delight in sifting the faults of others. They will not be treated by others with greater kindness, but will experience, in their turn, the same severity which they had exercised towards others. As nothing is dearer or more valuable to us than our reputation, so nothing is more bitter than to be condemned, or to be exposed to the reproaches and infamy of men. And yet it is by our own fault that we draw upon ourselves that very thing which our nature so strongly detests, for which of us is there, who does not examine too severely the actions of others; who does not manifest undue rage against slight offenses; or who does not peevishly censure what was in itself indifferent? And what is this but deliberately to provoke God, as our avenger, to treat us in the same manner. Now, though it is a just judgment of God, that those who have judged others should be punished in their turn, yet the Lord executes this punishment by the instrumentality of men. Chrysostom and others limit this statement to the present life: but that is a forced interpretation. Isaiah threatens (33:1) that those who have spoiled others shall be spoiled. In like manner, our Lord means, that there will be no want of executioners to punish the injustice and slander of men with equal bitterness or severity. And if men shall fail to receive punishment in this world, those who have shown undue eagerness in condemning their brethren will not escape the judgment of God.

Matthew 7:3. And why seest thou the straw? He expressly touches upon a fault, which is usually found in hypocrites. While they are too quick-sighted in discerning the faults of others, and employ not only severe, but intentionally exaggerated, language in describing them, they throw their own sins behind their back, or are so ingenious in finding apologies for them, that they wish to be held excusable even in very gross offenses. Christ therefore reproves both evils: the excessive sagacity, which arises from a defect of charity, when we sift too closely the faults of brethren, and the indulgence by which we defend and cherish our own sins.

MATTHEW 7:6

Matthew 7:6

6. Give not that which is holy to the dogs, and do not throw down your pearls before swine, lest these trample them under their feet, and those turn and tear you.

6. Give not that which is holy It is unnecessary to repeat oftener, that Matthew gives us here detached sentences, which ought not to be viewed as a continued discourse. The present instruction is not at all connected with what came immediately before, but is entirely separate from it. Christ reminds the Apostles, and, through them, all the teachers of the Gospel, to reserve the treasure of heavenly wisdom for the children of God alone, and not to expose it to unworthy and profane despisers of his word.

But here a question arises: for he afterwards commanded to preach the Gospel to every creature, (Mark 16:15;) and Paul says, that the preaching of it is a deadly savor to wicked men, (2 Corinthians 2:16;) and nothing is more certain than that it is every day held out to unbelievers, by the command of God, for a testimony, that they may be rendered the more inexcusable. I reply: As the ministers of the Gospel, and those who are called to the office of teaching, cannot distinguish between the children of God and swine, it is their duty to present the doctrine of salvation indiscriminately to all. Though many may appear to them, at first, to be hardened and unyielding, yet charity forbids that such persons should be immediately pronounced to be desperate. It ought to be understood, that dogs and swine are names given not to every kind of debauched men, or to those who are destitute of the fear of God and of true godliness, but to those who, by clear evidences, have manifested a hardened contempt of God, so that their disease appears to be incurable. In another passage, Christ places the dogs in contrast with the elect people of God and the household of faith, It is not proper to take the children’s bread, and give it to dogs, (Matthew 15:27.) But by dogs and swine he means here those who are so thoroughly imbued with a wicked contempt of God, that they refuse to accept any remedy.

Hence it is evident, how grievously the words of Christ are tortured by those who think that he limits the doctrine of the Gospel to those only who are teachable and well-prepared. For what will be the consequence, if nobody is invited by pious teachers, until by his obedience he has anticipated the grace of God? On the contrary, we are all by nature unholy, and prone to rebellion. The remedy of salvation must be refused to none, till they have rejected it so basely when offered to them, as to make it evident that they are reprobate and self-condemned, (αὐτοκατάκριτοι,) as Paul says of heretics, (Titus 3:11.)

There are two reasons, why Christ forbade that the Gospel should be offered to lost despisers. It is an open profanation of the mysteries of God to expose them to the taunts of wicked men. Another reason is, that Christ intended to comfort his disciples, that they might not cease to bestow their labors on the elect of God in teaching the Gospel, though they saw it wantonly rejected by wicked and ungodly men. His meaning is lest this inestimable treasure should be held in little estimation, swine and dogs must not be permitted to approach it. There are two designations which Christ bestows on the doctrine of salvation: he calls it holy, and compares it to pearls. Hence we learn how highly we ought to esteem this doctrine.

Lest these trample them under their feet Christ appears to distinguish between the swine and the dogs: attributing brutal stupidity to the swine, and rage to the dogs And certainly, experience shows, that there are two such classes of despisers of God. Whatever is taught in Scripture, for instance, about the corrupt nature of man, free justification, and eternal election, is turned by many into an encouragement to sloth and to carnal indulgence. Such persons are fitly and justly pronounced to be swine Others, again, tear the pure doctrine, and its ministers, with sacrilegious reproaches, as if they threw away all desire to do well, all fear of God, and all care for their salvation. Although he employs both names to describe the incurable opponents of the Word of God, yet, by a twofold comparison, he points out briefly in what respect the one differs from the other.

MATTHEW 7:7-11; LUKE 11:5-13

Matthew 7:7-11

Luke 11:5-13

7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened to you. 8. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. 9. Is there any man among you, who, if his son shall ask bread, will give him a ston? 10. Or if he shall ask a fish, does he offer him a serpent? 11. If you, then, though you are evil, know to give good gifts to your children, how much more shall your Father, who is in heaven, give good things, if you ask them from him?

5. And he saith to them, Which of you shall have a friend, and shall go to him at midnight, and shall say to him, Friend, lend me three loaves: 6. For a friend of mine hath come, on a journey, to me, and I have nothing to set before him. “Car un mien ami m'est venu voir en passant;” — “for a friend of mine has come to see.” 7. And he from within answering say, Trouble me not: the door is now shut, and my children are with me in bed: I cannot rise and give thee. 8. I say to you, Though he will not rise and give him because he is his friend, yet, on account of his importunity he will rise and give him as many as he needeth. 9. And I say to you, Aks, and it shall be given you: seek, and ye shall find: knock, and it shall be opened to you. 10. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. 11. And what father among you, from whom if his son shall ask bread, will give him a stone? Or, if a fish, will he for a fish give him a serpent? 12. Or, if he shall ask an egg, will he offer him a scorpion? 13. If you, then, though you are evil, know to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask him?

Matthew 7:7. Ask, and it shall be given you It is an exhortation to prayer: and as in this exercise of religion, which ought to be our first concern, we are so careless and sluggish, Christ presses the same thing upon us under three forms of expression. There is no superfluity of language, when he says, Ask, seek, knock: but lest the simple doctrine should be unimpressive, he perseveres in order to rouse us from our inactivity. Such is also the design of the promises that are added, Ye shall find, it shall be given to you, and it shall be opened Nothing is better adapted to excite us to prayer than a full conviction that we shall be heard. Those who doubt can only pray in an indifferent manner; and prayer, unaccompanied by faith, is an idle and unmeaning ceremony. Accordingly, Christ, in order to excite us powerfully to this part of our duty, not only enjoins what we ought to do, but promises that our prayers shall not be fruitless.

This ought to be carefully observed. First, we learn from it, that this rule of prayer is laid down and prescribed to us, that we may be fully convinced, that God will be gracious to us, and will listen to our requests. Again, whenever we engage in prayer, or whenever we feel that our ardor in prayer is not sufficiently strong, we ought to remember the gentle invitation, by which Christ assures us of God’s fatherly kindness. Each of us, trusting to the grace of Christ, will thus attain confidence in prayer, and will venture freely to call upon God

“through Jesus Christ our Lord, in whom (as Paul says) we have boldness and access with confidence by the faith of him,” (Ephesians 3:11,12.)

But, as we are too prone to distrust, Christ, in order to correct this fault also, repeats the promise in a variety of words. He uses the metaphor seek, because we think, that those things which our wants and necessities require are far distant from us — and knock, because our carnal senses imagine, that those things which are not immediately at hand are shut up.

8. For every one that asketh receiveth Some think that this is a proverbial saying taken from common life: but I am more inclined to a different view. Christ presents the grace of his Father to those who pray. He tells us, that God is of himself prepared to listen to us, provided we pray to him, and that his riches are at our command, provided we ask them. These words imply, that those who are destitute of what is necessary, and yet do not resort to this remedy for their poverty, are justly punished for their slothfulness. It is certain, indeed, that often, when believers are asleep, God keeps watch over their salvation, and anticipates their wishes. Nothing could be more miserable for us than that, amidst our great indifference, or—I would rather say—amidst our great stupidity, God were to wait for our prayers, or that, amidst our great thoughtlessness, he were to take no notice of us. Nay more, it is only from himself that he is induced to bestow upon us faith, which goes before all prayers in order and in time. But as Christ here addresses disciples, he merely reminds us in what manner our heavenly Father is pleased to bestow upon us his gifts. Though he gives all things freely to us, yet, in order to exercise our faith, he commands us to pray, that he may grant to our requests those blessings which flow from his undeserved goodness.

9. Is there any man among you? It is a comparison from the less to the greater. First, our Lord contrasts the malice of men with the boundless goodness of God. Self-love (φιλαυτία) renders us malicious: for every man is too much devoted to himself, and neglects and disregards others. But this vice yields to the stronger feelings of a father’s love, so that men forget themselves, and give to their children with overflowing liberality. Whence comes this, but because God, of whom the whole family in heaven and earth is named, (Ephesians 3:15,) drops into their hearts a portion of his goodness? But if the little drops produce such an amount of beneficence, what ought we to expect from the inexhaustible ocean? Would God, who thus opens the hearts of men, shut his own? Let us also remember that passage of Isaiah, “Though a mother forget her children,” (Isaiah 49:15,) yet the Lord will be like himself, “Le Seigneur ne changera point;” — “the Lord will not change.” and will always show himself to be a Father.

11. Your Father will give good things This is expressly mentioned by Christ, that believers may not give way to foolish and improper desires in prayer. We know how great influence, in this respect, is exerted by the excesses and presumption of our flesh. There is nothing which we do not allow ourselves to ask from God; and if he does not humor our folly, we exclaim against him. Christ therefore enjoins us to submit our desires to the will of God, that he may give us nothing more than he knows to be advantageous. We must not think that he takes no notice of us, when he does not answer our wishes: for he has a right to distinguish what we actually need. All our affections being blind, the rule of prayer must be sought from the word of God: for we are not competent judges of so weighty a matter. He who desires to approach God with the conviction that he will be heard, must learn to restrain his heart from asking any thing that is not agreeable to his will.

“Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” (James 4:3)

Instead of good things (ἀγαθὰ) in the last clause, Luke says the Holy Spirit This does not exclude other benefits, but points out what we ought chiefly to ask: for we ought never to forget the exhortation, Seek first the kingdom of God, and his righteousness; and all other things shall be added to you, (Matthew 6:33.) It is the duty of the children of God, when they engage in prayer, to strip themselves of earthly affections, and to rise to meditation on the spiritual life. In this way, they will set little value on food and clothing, as compared to the earnest and pledge of their adoption, (Romans 8:15; Ephesians 1:14:) and when God has given so valuable a treasure, he will not refuse smaller favors.

Matthew 7:12. All things whatsoever you would wish The word therefore (οὖν) is superfluous, as we often find such particles occurring, and without any addition to the sense, in detached sentences. Greek proverbs, even when exhibited in a detached form, are frequently introduced by ἀλλὰ and γὰρ, and similar particles, instances of which must be familiar to the classical reader. ̔Αλλ ᾿ οὐ τὸ μέγα ευ ἐστι, τὸ δὲ εὖ μέγα. “But not what is great is excellent, but what is excellent is great.” ́̔Ινα γὰρ δέος, ἔνθα καὶ αἰδὼς” For where fear is, there also is shame.” Πόνος γὰρ ὡς λέγουσιν, εὐκλεϊης, πατὴρ. “For labor, as they say, is the father of glory. The fact chiefly to be noticed here is, that such particles came to be regarded as a part of the proverb, and were hardly ever separated from it: though their use must originally have been elliptical, like that of γὰρ, which opens many a reply in Greek dialogues. — Ed. I have already said, that Matthew does not give here a single discourse, but a summary of doctrine collected out of many sermons. We must, therefore, read this sentence by itself. It is an exhortation to his disciples to be just, and contains a short and simple definition of what justice means. We are here informed, that the only reason why so many quarrels exist in the world, and why men inflict so many mutual injuries on each other, is, that they knowingly and willingly trample justice under their feet, while every man rigidly demands that it shall be maintained towards himself.

Where our own advantage is concerned, there is not one of us, who cannot explain minutely and ingeniously what ought to be done. And since every man shows himself to be a skillful teacher of justice for his own advantage, how comes it, that the same knowledge does not readily occur to him, when the profit or loss of another is at stake, but because we wish to be wise for ourselves only, and no man cares about his neighbors? What is more, we maliciously and purposely shut our eyes upon the rule of justice, which shines in our hearts. Christ therefore shows, that every man may be a rule of acting properly and justly towards his neighbors, if he do to others what he requires to be done to him. He thus refutes all the vain pretenses, which men contrive for hiding or disguising their injustice. Perfect justice would undoubtedly prevail among us, if we were as faithful in learning active charity, (if we may use the expression,) as we are skillful in teaching passive charity. “Si nous estions aussi bons disciples a prattiquer la charite active (si ainsi faut dire) comme nous sommes subtils docteurs a prescher la charite passive.” — “If we were as good scholars in practising active charity, (if I may so express it,) as we are dexterous instructors in preaching passive charity.”

For this is the law and the prophets Our Lord does not intend to say, that this is the only point of doctrine laid down in the law and the prophets, but that all the precepts which they contain about charity, and all the laws and exhortations found in them about maintaining justice, have a reference to this object. The meaning is, that the second table of the law is fulfilled, when every man conducts himself in the same manner towards others, as he wishes them to conduct themselves towards him. There is no need, he tells us, of long and involved debates, if this simplicity is preserved, and if men do not, by inordinate self-love, efface the rectitude which is engraven on their hearts.

13. Enter in by the strait gate As nothing is more opposed to the flesh than the doctrine of Christ, no man will ever make great proficiency in it who has not learned to confine his senses and feelings, so as to keep them within those boundaries, which our heavenly Teacher prescribes for curbing our wantonness. As men willingly flatter themselves, and live in gaiety and dissipation, Christ here reminds his disciples, that they must prepare to walk, as it were, along a narrow and thorny road But as it is difficult to restrain our desires from wicked licentiousness and disorder, he soothes this bitterness by a joyful remuneration, when he tells us, that the narrow gate, and the narrow road, lead to life Lest we should be captivated, on the other hand, by the allurements of a licentious and dissolute life, and wander as the lust of the flesh draws us, (“Comme facilement les appetits de la chair nous tirent en leurs filets;”) —(“as the appetites of the flesh easily draw us into their nets.”) he declares that they rush headlong to death, who choose to walk along the broad road, and through the wide gate, instead of keeping by the strait gate, and narrow way, which lead to life

He expressly says, that many run along the broad road: because men ruin each other by wicked examples. “Pource que les hommes se poussent les uns les autres au chemin de damnation par mauvais exemple;” — “because men urge each other on in the road to damnation by bad example.” For whence does it arise, that each of them knowingly and wilfully rushes headlong, but because, while they are ruined in the midst of a vast crowd, they do not believe that they are ruined? The small number of believers, on the other hand, renders many persons careless. It is with difficulty that we are brought to renounce the world, and to regulate ourselves and our life by the manners of a few. We think it strange that we should be forcibly separated from the vast majority, as if we were not a part of the human race. But though the doctrine of Christ confines and hems us in, reduces our life to a narrow road, separates us from the crowd, and unites us to a few companions, yet this harshness ought not to prevent us from striving to obtain life.

It is sufficiently evident from Luke’s Gospel, that the instruction, which we are now considering, was uttered by Christ at a different time from that on which he delivered the paradoxes, “Quand il a prononce ces sentences que nous avons veues par ci de-vant, monstrant tout au contraire de l’opinion commune;” — “when he pronounced those sentences which we have formerly seen, showing it to be altogether contrary to the common opinion.” which we have formerly examined, about a happy life, (Matthew 5:3-12,) and laid down to them the rule of prayer. And this is what I have repeatedly hinted, that the instructions which are related by the other Evangelists, at different times, according to the order of the history, were here collected by Matthew into one summary, that he might bring more fully under our view the manner in which Christ taught his disciples. I have therefore thought it best to introduce here the whole passage from Luke, which corresponds to this sentence. While I have been careful to inform my readers, as to the order of time which is observed by Luke, they will forgive me, I hope, for not being more exact “Si je n'ay pas este plus scrupuleux ou curieux en conferant les passages tendans a un mesme poinct de doctrine;” — “if I have not been more careful or exact in comparing the passages relating to the same point of doctrine.” than Matthew in the arrangement of the doctrine.

LUKE 13:23-24

Luke 13:23-24

23. And one saith to him, Lord, are there few who obtain salvation? And he said to them, 24. Strive to enter by the narrow gate: for many, I say to you, will seek to enter, and shall not be able.

Matthew 7:15. But beware of false prophets These words were intended to teach, that the Church would be exposed to various impositions, and that consequently many would be in danger of falling from the faith, if they were not carefully on their guard. We know what a strong propensity men have to falsehood, so that they not only have a natural desire to be deceived, but each individual appears to be ingenious in deceiving himself. Satan, who is a wonderful contriver of delusions, is constantly laying snares to entrap ignorant and heedless persons. It was a general expectation among the Jews that, under the reign of Christ, their condition would be delightful, and free from all contest or uneasiness. He therefore warns his disciples that, if they desire to persevere, they must prepare themselves to avoid the snares of Satan. It is the will of the Lord, (as has been already said,) that his Church shall be engaged in uninterrupted war in this world. That we may continue to be his disciples to the end, it is not enough that we are merely submissive, and allow ourselves to be governed by his Word. Our faith, which is constantly attacked by Satan, must be prepared to resist.

It is of the greatest consequence, undoubtedly, that we should suffer ourselves to be directed by good and faithful ministers of Christ: but as false teachers, on the other hand, make their appearance, if we do not carefully watch, and if we are not fortified by perseverance, we shall be easily carried off from the flock. To this purpose also is that saying of Christ:

“The sheep hear the voice of the shepherd; and a stranger they do not follow, but flee from him,” (John 10:3, 5)

Hence too we infer, that there is no reason why believers should be discouraged or alarmed, when wolves creep into the fold of Christ, when false prophets endeavor to corrupt the purity of the faith by false doctrines. They ought rather to be aroused to keep watch: for it is not without reason that Christ enjoins them to be on their guard. Provided that we are not led astray through our own sluggishness, we shall be able to avoid every kind of snares; and, indeed, without this confidence, we would not have the courage necessary for being on our guard. Now that we know that the Lord will not fail to perform his promises, whatever may be the attacks of Satan, let us go boldly to the Lord, asking from him the Spirit of wisdom, by whose influences he not only seals on our hearts the belief of his truth, but exposes the tricks and impositions of Satan, that we may not be deceived by them. When Christ says, that they come to us in sheep’s clothing, but inwardly are ravening wolves, his meaning is, that they do not want a very plausible pretense, if prudence be not exercised in subjecting them to a thorough examination.

16. From their fruits you shall know them Had not this mark of distinction been added, we might have called in question the authority of all teachers without exception. If there is a mortal danger to be dreaded in teachers, and if we see no way of avoiding it, we shall be under the necessity of holding them all suspected: and there will be no better or shorter method than to keep our ears shut against them all. We see that ungodly men, to screen themselves when rejecting every kind of doctrine, hold out this danger, and that weak and ill-informed persons remain in a state of perplexity. That our reverence for the Gospel, and for its faithful ministers and teachers, may not be diminished, Christ enjoins us to form our opinion of the false prophets from their fruits It is with a very bad grace that the Papists, in order to excite hatred against us, quote directly this exhortation of Christ, Beware of false prophets, and by their clamors induce ignorant people to avoid us, without knowing why. But whoever desires to follow our Lord’s advice must judge wisely and with just discretion. For ourselves, we not only acknowledge freely that men ought to beware of false prophets, but we carefully and earnestly exhort simple people to beware of them. Only we warn them that, agreeably to the rule which Christ has laid down, they should first make a strict examination, that simple people may not reject the pure Word of God, and suffer the punishment of their own rashness. There is a wide difference between wise caution and perverse squeamishness. “Il y a grande difference entre une bonne facon de se donner garde d'estre trompe, et un deboutement temeraire sans savoir pourquoy.” — “There is a great difference between a proper method of guarding against being deceived, and a hasty rejection without knowing, why.” It is a heinous wickedness in the Papists to repeal the command of Christ, by infusing into unhappy persons an unfounded dread, “Par une vaine crainte, qu'ils leur proposent;” — “by a vain dread which they hold out to them.” which deters them from making inquiry. Let this be regarded by us as a first principl that those who tremblingly reject or avoid a doctrine unknown to them, act improperly, and are very far from obeying the command of Christ.

It now remains to be seen, what are the fruits which Christ points out. Those who confine them to the life are, in my opinion, mistaken. As pretended sanctity, and I know not what masks belonging to greater austerity of life, are frequently held out by some of the worst impostors, this would be a very uncertain test. Their hypocrisy, I do own, is at length discovered; for nothing is more difficult than to counterfeit virtue. But Christ did not intend to submit his doctrine to a decision so unjust in itself, and so liable to be misunderstood, as to have it estimated by the life of men. Under the fruits the manner of teaching is itself included, and indeed holds the chief place: for Christ proves that he was sent by God from this consideration, that

“he seeketh not his own glory, but the glory of the Father who sent him,” (John 7:18.)

Is it objected, that few persons are endued with such acuteness, as to distinguish good fruits from bad? I answer, as I have already said: Believers are never deprived of the Spirit of wisdom, where his assistance is needful, provided they distrust themselves, renounce their own judgment, and give themselves up wholly to his direction. Let us remember, however, that all doctrines must be brought to the Word of God as the standard, and that, in judging of false prophets, the rule of faith holds the chief place. We must also consider what God enjoins on his prophets and the ministers of his word: for in this way their faithfulness may be easily ascertained. If, for example, we place before our minds what Paul requires in bishops, (1 Timothy 3:1-7; Titus 1:6-9,) that description will be sufficient of itself to condemn the whole mass of Popery: for the Popish priests seem as if they purposely intended to present an opposite picture. There is no reason to wonder, therefore, if they forbid men to form a judgment of false prophets. But this passage clearly shows, that their titles ought to go for nothing, and that not much regard ought to be had even to their calling, if those who receive the name of pastors, and are called to the office of teachers, do not faithfully answer to their charge.

Do men gather grapes from thorns, or figs from thistles? By these proverbs, which were then in common use and universally received, Christ confirms his statement, that no man can be deceived by false prophets, unless he is wilfully blind: for the fruits as plainly discover upright servants of God, and unfaithful workmen, as the fruits point out the nature of the tree.

Matthew 7:21. Not every one that saith to me, Lord, Lord. Christ extends his discourse farther: for he speaks not only of false prophets, who rush upon the flock to tear and devour, but of hirelings, who insinuate themselves, under fair appearances, as pastors, though they have no feeling of piety. “Combien qu'au dedans ils n'ayent point d'affection de crainte de Dieu;” — “though at bottom they have no feeling of the fear of God.” This doctrine embraces all hypocrites, whatever may be their rank or station, but at present he refers particularly to pretended teachers, “Les docteurs feints et doubles;” — “reigned and deceitful teachers.” who seem to excel others. He not only directs his discourse to them, to rouse them from the indifference, in which they lie asleep like drunk people, but also warns believers, not to estimate such masks beyond their proper value. In a word, he declares that, so soon as the doctrine of the Gospel shall have begun to bear fruit by obtaining many disciples, there will not only be very many of the common people who falsely and hypocritically submit to it, but even in the rank of pastors there will be the same treachery, so that they will deny by their actions and life what they profess with the mouth. “Ce qu'ils enseignent et confessent de bouche;” — “what they teach and confess with the mouth.” Whoever then desires to be reckoned among the disciples, must labor to devote himself, sincerely and honestly, to the exercises of a new life.

In the Gospel of Luke, it is a general reproof: Why call you me Lord, Lord, and do not the things which I say? But as this corruption proceeds, for the most part, from pretended teachers, and easily finds its way from them into the whole body, so, according to Matthew, our Lord expressly attacks them. To do the will of the Father not only means, to regulate their life and manners, (as philosophers talked “Comme les philosophes ont voulu enselgner le monde;” — “as the philosophers wished to teach the world.” ) by the rule of virtues, but also to believe in Christ, according to that saying,

“This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life,” (John 6:40.)

These words, therefore, do not exclude faith, but presuppose it as the principle from which other good works flow.

22. Many will say to me Christ again summons hypocrites to his judgment-seat, as we showed a little ago from Luke. So long as they hold a place in his Church, they both flatter themselves and deceive others. He therefore declares, that a day is coming, when he will cleanse his barn, and separate the chaff and straw from the pure wheat. To prophesy in the name of Christ is, to discharge the office of teacher by his authority, and, as it were, under his direction. Prophecy is here, I think, taken in a large sense, as in the fourteenth chapter of the Epistle to the Corinthians. He might have simply used the word preach, but purposely employed the more honorable appellation, in order to show more clearly, that an outward profession is nothing, whatever may be its brilliancy in the eyes of men. To do wonderful works in the name of Christ is nothing else than to perform miracles by his power, authority, command, and direction: for, though the word ὁμολογήσω, powers, is sometimes confined to one class of miracles, yet in this and many other passages it denotes every kind of miracles.

23. And then will I confess to them “Et lors je leur diray ouvertement;” — “and then will I openly say to them.” By using the word ὁμολογήσω, I will confess, “Le mot Grec dont use l'Evangeliste signifie proprement, Je leur confesseray;” — “the Greek word, which the Evangelist uses, literally signifies ‘I will confess to them.’“ Christ appears to allude to the vain boasting, by which hypocrites now vaunt themselves. “They indeed have confessed me with the tongue, and imagine that they have fully discharged their duty. The confession of my name is now heard aloud from their tongue. But I too will confess on the opposite side, that their profession is deceitful and false.” And what is contained in Christ’s confession? That he never reckoned them among his own people, even at the time when they boasted that they were the pillars of the church.

Depart from me. He orders those persons to go out from his presence, who had stolen, under a false title, an unjust and temporary possession of his house. From this passage in our Lord’s discourse Paul seems to have taken what he says to Timothy,

The Lord knoweth who are his: and, let every one who calleth on the name of Christ depart from iniquity, (2 Timothy 2:19.)

The former clause is intended to prevent weak minds from being alarmed or discouraged by the desertion of those who had a great and distinguished reputation: “D’aucuns qui auront en grand bruit, et auront este fort estimez;”— “of any who shall have made great noise, and shall have been greatly esteemed.” for he declares that they were disowned by the Lord, though by a vain show they captivated the eyes of men. He then exhorts all those who wish to be reckoned among the disciples of Christ, to withdraw early from iniquity, that Christ may not drive them from his presence, when he shall “separate the sheep from the goats,” (Matthew 25:33.)

MATTHEW 7:24-29; LUKE 6:47-49

Matthew 7:24-29

Luke 6:47:49

24. Every one, therefore, who heareth those saying of mine, and doeth them, I will compare him to a wise man, who built his house upon a rock. 25. And the rain fell, and the floods came, and the winds blew, and struck against that house, and it did not fall: for it had been founded on a rock. 26. And every one who heareth those saying of mine, and doeth them not, shall be compared to a foolish man, who built his house upon the sand. 27. And the rain fell, and the floods came, and the winds blew, and struck against that house: and it fell, and the downfall of it was great. 28. And it happened, when Jesus had finished these sayings, that the multitudes were astonished at his doctrine. 29. For he taught them as having authority, and not as the scribes.

47. Whoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like. 48. He is like a wise man who biult a house, and dug deep, and laid the foundation on a rock: and when the deluge came, the stream dashed against that house, and could not shake it: for it was founded on a rock. 49. And he who hears, and did not, is like a man who built his house on the earth without a foundation, on which the stream dashed, and immediately it fell, and great was the downfall of that house.

Matthew 7:24. Every one, therefore, who heareth As it is often difficult to distinguish the true professors of the Gospel from the false, Christ shows, by a beautiful comparison, where the main difference lies. He represents two houses, one of which was built without a foundation, while the other was well-founded. Both have the same external appearance: but, when the wind and storms blow, and the floods dash against them, the former will immediately fall, while the latter will be sustained by its strength against every assault. Christ therefore compares a vain and empty profession of the Gospel to a beautiful, but not solid, building, which, however elevated, is exposed every moment to downfall, because it wants a foundation. Accordingly, Paul enjoins us to be well and thoroughly founded on Christ, and to have deep roots, (Colossians 2:7,)

“that we may not be tossed and driven about by every wind of doctrine,” (Ephesians 4:14)

that we may not give way at every attack. The general meaning of the passage is, that true piety is not fully distinguished from its counterfeit, “Qu'on ne peut pas bien discerner la vraye crainte de Dieu, d'avecques une feintise et vaine apparence d’ icelle;” — “that the true fear of God cannot be well distinguished from a dissembling and vain appearance of it.” till it comes to the trial. For the temptations, by which we are tried, are like billows and storms, which easily overwhelm unsteady minds, whose lightness is not perceived during the season of prosperity.

Who heareth these sayings The relative these denotes not one class of sayings, but the whole amount of doctrine. He means, that the Gospel, if it be not deeply rooted in the mind, is like a wall, which has been raised to a great height, but does not rest on any foundation. “That faith (he says) is true, which has its roots deep in the heart, and rests on an earnest and steady affection as its foundation, that it may not give way to temptations.” For such is the vanity of the human mind, that all build upon the sand, who do not dig so deep as to deny themselves.

28. When Jesus had finished these sayings By these sayings I understand not only the discourse which he delivered when he came down from the mountain, but the rest of the doctrine, which had already been made known to the people. The meaning therefore is, that, where he had given the people, on all sides, a taste of his doctrine, all were seized with astonishment, because a strange, indescribable, and unwonted majesty drew to him the minds of men. What is meant by his teaching them as having authority, and not as the scribes, I have already explained. A parallel passage in the Gospel of Mark (1:22) having already occurred, the reader will find Calvin's exposition of these remarkable words at page 247 of this volume. — Ed.

MATTHEW 8:1-4; MARK 1:40-45; LUKE 5:12-16

Matthew 8:1-4

Mark 1:40-45

Luke 5:12-16

1. And when he had come down from the mountain, great multitudes followed him. 2. And, lo, a leper, approaching, worshipped him, saying, Lord, if thou art willing, thou art able to cleanse me. 3. And Jesus, having stretched out his hand, touched him, saying, I am willing; be thou clean: and immediately his leprosy was cleansed. 4. And Jesus saith to him, See that thou do not tell it to any man: but go, show thyself to the priest, and present the offering which Moses commanded, for a testimony to them.

40. And a leper came to him, beseeaching him, and kneeling down to him, and saying to him, If thou art willing, thou art able to cleanse me. 41. And Jesus, having compassion, stretched out his hand, and touched him, and said to him, I am willing; be thou clean. 42. And when he had spoken, immediately the leprosy departed from him, and he was cleansed. 43. And threatening him, “Et l'ayant menace;” — “and having threatened him.” he immediately sent him away; 44. And he said to him, See that thou say nothing to any man: but go, show thyself to the priest, and present for thy cleansing those things which Moses commanded, for a testimony to them. 45. But he, having gone out, began to publish many things, and to blaze abroad the matter, so that Jesus could no longer enter openly into cities, but was without in desert places: and they came to him from every quarter.

12. And it happened, while he was in a certain city, lo, a man full of leprosy: and when he had seen Jesus, he fell down on his face, and besought Jesus, saying, Lord, if thou art willing, thou art able to cleanse me. 13. And having stretched out his hand, he touched him, saying, I am willing; be thou clean: and immediately the leprosy departed from him. 14. And he commanded him that he should not tell it to any man, but saith, Go, show thyself to the priest, and present for thy cleansing as Moses commanded, for a testimony to them. 15. But still more did the report spread about him, and great multitudes assembled, to hear him, and to be healed by him of their infirmities. 16. And he sought retirement in the deserts, and prayed.

CHAPTER 7

Sermon on the Mount--concluded.

Mt 7:1-12. Miscellaneous Supplementary Counsels.

That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."

Censorious Judgment (Mt 7:1-5).

1. Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete--whatever standard of judgment ye apply to others.

it shall be measured to you again--This proverbial maxim is used by our Lord in other connections--as in Mr 4:24, and with a slightly different application in Lu 6:38--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.

3. And why beholdest thou the mote--"splinter," here very well rendered "mote," denoting any small fault.

that is in thy brother's eye, but considerest not the beam that is in thine own eye?--denoting the much greater fault which we overlook in ourselves.

4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5. Thou hypocrite--"Hypocrite."

first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye--Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness.

Prostitution of Holy Things (Mt 7:6). The opposite extreme to that of censoriousness is here condemned--want of discrimination of character.

6. Give not that which is holy unto the dogs--savage or snarling haters of truth and righteousness.

neither cast ye your pearls before swine--the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.

lest they trample them under their feet--as swine do.

and turn again and rend you--as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.

Prayer (Mt 7:7-11). Enough, one might think, had been said on this subject in Mt 6:5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.

7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you--Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.

8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened--Of course, it is presumed that he asks aright--that is, in faith--and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).

9. Or what man is there of you, whom if his son ask bread--a loaf.

will he give him a stone?--round and smooth like such a loaf or cake as was much in use, but only to mock him.

10. Or if he ask a fish, will he give him a serpent?--like it, indeed, but only to sting him.

11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him!--Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on Lu 11:13), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively.

Golden Rule (Mt 7:12).

12. Therefore--to say all in one word.

all things whatsoever ye would that men should do to you, do ye even so to them--the same thing and in the same way.

for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jas 2:8; compare Ro 13:9). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here--in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught--it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.

Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.

We have here the application of the whole preceding discourse.

Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence--end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it--at whatever cost. This gives occasion to the two opening verses of this application.

13. Enter ye in at the strait gate--as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), "Strive to enter in at the strait gate."

for wide is the gate--easily entered.

and broad is the way--easily trodden.

that leadeth to destruction, and--thus lured "many there be which go in thereat."

14. Because strait is the gate, and narrow is the way, which leadeth unto life--In other words, the whole course is as difficult as the first step; and (so it comes to pass that).

few there be that find it--The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.

15. Beware--But beware.

of false prophets--that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29, 30; 2Pe 2:1, 2).

which come to you in sheep's clothing--with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (Eze 13:1-10, 22).

but inwardly they are ravening wolves--bent on devouring the flock for their own ends (2Co 11:2, 3, 13-15).

16. Ye shall know them by their fruits--not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.

Do men gather grapes of thorns--any kind of prickly plant.

or figs of thistles?--a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.

17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.

18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit--Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.

19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire--(See on Mt 3:10).

20. Wherefore by their fruits ye shall know them--that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.

21. Not every one that saith unto me, Lord, Lord--the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13).

shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven--that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.

22. Many will say to me in that day--What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12; 4:8).

Lord, Lord--The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"

have we not prophesied--or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28; Ep 4:11). In this sense it is used here, as appears from what follows.

in thy name--or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it."

and in thy name have cast out devils? and in thy name done many wonderful works--or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.

23. And then will I profess unto them--or, openly proclaim--tearing off the mask.

I never knew you--What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any."

depart from me--(Compare Mt 25:41). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!"

ye that work iniquity--not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."

24. Therefore--to bring this discourse to a close.

whosoever heareth these sayings of mine, and doeth them--see Jas 1:22, which seems a plain allusion to these words; also Lu 11:28; Ro 2:13; 1Jo 3:7.

I will liken him unto a wise man--a shrewd, prudent, provident man.

which built his house upon a rock--the rock of true discipleship, or genuine subjection to Christ.

25. And the rain descended--from above.

and the floods came--from below.

and the winds blew--sweeping across.

and beat upon that house--thus from every direction.

and it fell not; for it was founded upon a rock--See 1Jo 2:17.

26. And every one that heareth these sayings of mine--in the attitude of discipleship.

and doeth them not, shall be likened unto a foolish man, which built his house upon the sand--denoting a loose foundation--that of an empty profession and mere external services.

27. And the rain descended, and the floods came, and the winds blew, and beat upon that house--struck against that house;

and it fell: and great was the fall of it--terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!

Effect of the Sermon on the Mount (Mt 7:28, 29).

28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine--rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.

29. For he taught them as one having authority--The word "one," which our translators have here inserted, only weakens the statement.

and not as the scribes--The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.

Judge not, that ye be not judged - These exhortations are pointed against rash, harsh, and uncharitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavors to elevate himself above others, and, to do it more effectually, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judgments, precipitate decisions, and all other unjust procedures against our neighbor, flow.

For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.

And why beholdest thou the mote - Καρφος might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; Καρφος, κεραια ξυλου λεπτη, Karphos is a thin piece of wood, a splinter. It often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a chip is, when compared to a large beam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to correct ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbor. There is a caution very similar to this of our Lord given by a heathen: -

Cum tua praevideas oculis mala lippus inunctis:

Cur in amicorum vitiis tam cernis acutum,

Quam aut aquila, aut serpens Epidaurius?

Hor. Sat. lib. 1. sat. 3. l. 25-27 "When you can so readily overlook your own wickedness, why are you more clear-sighted than the eagle or serpent of Epidaurus, in spying out the failings of your friends?"

But the saying was very common among the Jews, as may be seen in Lightfoot.

Or how wilt thou say - That man is utterly unfit to show the way of life to others who is himself walking in the way of death.

Thou hypocrite - A hypocrite, who professes to be what he is not, (viz. a true Christian), is obliged, for the support of the character he has assumed, to imitate all the dispositions and actions of a Christian; consequently he must reprove sin, and endeavor to show an uncommon affection for the glory of God. Our Lord unmasks this vile pretender to saintship, and shows him that his hidden hypocrisy, covered with the garb of external sanctity, is more abominable in the sight of God than the openly professed and practised iniquity of the profligate.

In after times, the Jews made a very bad use of this saying: "I wonder," said Rabbi Zarphon, "whether there be any in this age that will suffer reproof? If one say to another, Cast out the mote out of thine eye, he is immediately ready to answer, Cast out the beam that is in thine own eye."

This proverbial mode of speech the Gloss interprets thus: "Cast out? קסים kisim, the mote, that is, the little sin, that is in thy hand: to which he answered, Cast out the great sin that is in thine. So they could not reprove, because all were sinners." See Lightfoot.

Give not that which is holy - Το αγιον, the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus: -

Give not that which is holy unto the dogs,

Lest they turn again and rend you:

Neither cast ye your pearls before swine,

Lest they trample them under their feet

The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable: - "I am black but comely; "As the tents of Kedar, as the curtains of Solomon."

That is, "I am black as the tents of Kedar, "Comely as the curtains of Solomon."

See many proofs of this sort of writing in Mr. Wakefield's Commentary.

As a general meaning of this passage, we may just say: "The sacrament of the Lord's supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities."

Ask - seek - knock - These three words include the ideas of want, loss, and earnestness.

Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself.

Seek: Thou hast lost thy God, thy paradise, thy soul. - Look about thee - leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favor and image of God.

Knock: Be in earnest - be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come.

Ask with confidence and humility.

Seek with care and application.

Knock with earnestness and perseverance.

For every one that asketh receiveth - Prayer is always heard after one manner or other. No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success. - Ye Shall receive - ye Shall find - it Shall be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ's word, and Christ's sacrifice with thee, and not one of Heaven's blessings can be denied thee. See on Luk 11:9 (note).

Or what man is there - whom if his son - Men are exhorted to come unto God, with the persuasion that he is a most gracious and compassionate Parent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most.

Will he give him a stone? - Will he not readily give him bread if he have it? This was a proverb in other countries; a benefit grudgingly given by an avaricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera. - In one hand he brings a stone, and stretches out bread in the other.

If ye, then, being evil - Πονηροι οντες, who are radically and diabolically depraved, yet feel yourselves led, by natural affection, to give those things to your children which are necessary to support their lives, how much more will your Father who is in heaven, whose nature is infinite goodness, mercy, and grace, give good things - his grace and Spirit (πνευμα αγιον, the Holy Ghost, Luk 11:13), to them who ask him? What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still God Is Love.

Therefore all things whatsoever ye would that men - This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: "Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstances and theirs reversed." Yet this saying may be misunderstood. "If the prisoner should ask the judge, 'whether he would be content to be hanged, were he in his case,' he would answer, 'No.' Then, says the prisoner, do as you would be done to. - Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged." - Selden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets; the sum of all that is laid down in the Sacred Writings, relative to men's conduct toward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein's notes.

Enter ye in at the strait gate - Our Savior seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through This strait gate, δια της στενης πυλης, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to.

For wide is the gate - And very broad, ευρυχωρος, from ευρυς, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, απαγουσα, into That destruction, εις την απωλειαν, meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.

Because strait is the gate - Instead of οτι because, I should prefer τι how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by injustice and unkindness. Reason, as well as God, says, such people should be excluded from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgment without mercy. Jam 2:13.

Few there be that find it - The strait gate, στενη πυλη, signifies literally what we call a wicket, i.e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest - the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way.

Beware of false prophets - By false prophets we are to understand teachers of erroneous doctrines, who come professing a commission from God, but whose aim is not to bring the heavenly treasure to the people, but rather to rob them of their earthly good. Teachers who preach for hire, having no motive to enter into the ministry but to get a living, as it is ominously called by some, however they may bear the garb and appearance of the innocent useful sheep, the true pastors commissioned by the Lord Jesus, or to whatever name, class or party they may belong, are, in the sight of the heart-searching God, no other than ravenous wolves, whose design is to feed themselves with the fat, and clothe themselves with the fleece, and thus ruin, instead of save, the flock.

Ye shall know them by their fruits - Fruits, in the Scripture and Jewish phraseology, are taken for works of any kind. "A man's works," says one, "are the tongue of his heart, and tell honestly whether he is inwardly corrupt or pure." By these works you may distinguish (επιγνωσεσθε) these ravenous wolves from true pastors. The judgment formed of a man by his general conduct is a safe one: if the judgment be not favorable to the person, that is his fault, as you have your opinion of him from his works, i.e. the confession of his own heart.

So every good tree - As the thorn can only produce thorns, not grapes; and the thistle, not figs, but prickles; so an unregenerate heart will produce fruits of degeneracy. As we perfectly know that a good tree will not produce bad fruit, and the bad tree will not, cannot produce good fruit, so we know that the profession of godliness, while the life is ungodly, is imposture, hypocrisy, and deceit. A man cannot be a saint and a sinner at the same time. Let us remember, that as the good tree means a good heart, and the good fruit, a holy life, and that every heart is naturally vicious; so there is none but God who can pluck up the vicious tree, create a good heart, plant, cultivate, water, and make it continually fruitful in righteousness and true holiness.

A good tree cannot bring forth evil fruit - Love to God and man is the root of the good tree; and from this principle all its fruit is found. To teach, as some have done, that a state of salvation may be consistent with the greatest crimes, (such as murder and adultery in David), or that the righteous necessarily sin in all their best works, is really to make the good tree bring forth bad fruit, and to give the lie to the Author of eternal truth.

Every tree that bringeth not forth good fruit - What a terrible sentence is this against Christless pastors, and Christless hearers! Every tree that produceth not good fruit, εκκοπτεται, is to be now cut down; the act of excision is now taking place: the curse of the Lord is even now on the head and the heart of every false teacher, and impenitent hearer.

Wherefore by their fruits, etc. - This truth is often repeated, because our eternal interests depend so much upon it. Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.

Not every one - Ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not All of the gods, i.e. not Any of the gods, Hom. Odyss. Z. 240. So Terence Sine omni periclo, without All danger, i.e. without Any danger. And Juvenal: Sine omni labe, without All imperfection, i.e. without Any. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven - shall have any part with God in glory; but he who doeth the will of my Father - he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."

Many will say to me in that day - Εκεινη τη ημερα, in that very day, viz. the day of judgment - have we not prophesied, taught, publicly preached, in thy name; acknowledging thee to be the only Savior, and proclaiming thee as such to others; cast out demons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached?

Will I profess - Ομολογησω, I will fully and plainly tell them, I never knew you - I never approved of you; for so the word is used in many places, both in the Old and New Testaments. You held the truth in unrighteousness, while you preached my pure and holy doctrine; and for the sake of my own truth, and through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct. Alas! alas! how many preachers are there who appear prophets in their pulpits; how many writers, and other evangelical workmen, the miracles of whose labor, learning, and doctrine, we admire, who are nothing, and worse than nothing, before God, because they perform not his will, but their own? What an awful consideration, that a man of eminent gifts, whose talents are a source of public utility, should be only as a way-mark or finger-post in the way to eternal bliss, pointing out the road to others, without walking in it himself!

Depart from me - What a terrible word! What a dreadful separation! Depart from Me! from the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.

Therefore whosoever heareth these sayings of mine - That is, the excellent doctrines laid down before in this and the two preceding chapters. There are several parables or similitudes like to this in the rabbins. I shall quote but the two following: -

Rabbi Eleasar said, "The man whose knowledge exceeds his works, to whom is he like? He is like a tree which had many branches, and only a few roots; and, when the stormy winds came, it was plucked up and eradicated. But he whose good works are greater than his knowledge, to what is he like? He is like a tree which had few branches, and many roots; so that all the winds of heaven could not move it from its place." Pirke Aboth.

Elisha, the son of Abuja, said, "The man who studies much in the law, and maintains good works, is like to a man who built a house, laying stones at the foundation, and building brick upon them; and, though many waters come against it, they cannot move it from its place. But the man who studies much in the law, and does not maintain good words, is like to a man who, in building his house, put brick at the foundation, and laid stones upon them, so that even gentle waters shall overthrow that house." Aboth Rab. Nath.

Probably our Lord had this or some parable in his eye: but how amazingly improved in passing through his hands! In our Lord's parable there is dignity, majesty, and point, which we seek for in vain in the Jewish archetype.

I will liken him unto a wise man - To a prudent man - ανδρι φρονιμω, to a prudent man, a man of sense and understanding, who, foreseeing the evil hideth himself, who proposes to himself the best end, and makes use of the proper means to accomplish it. True wisdom consists in getting the building of our salvation completed: to this end we must build on the Rock, Christ Jesus, and make the building firm, by keeping close to the maxims of his Gospel, and having our tempers and lives conformed to its word and spirit; and when, in order to this, we lean on nothing but the grace of Christ, we then build upon a solid rock.

And the rain descended - floods came - winds blew - In Judea, and in all countries in the neighborhood of the tropics, the rain sometimes falls in great torrents, producing rivers, which sweep away the soil from the rocky hills; and the houses, which are built of brick only dried in the sun, of which there are whole villages in the east, literally melt away before those rains, and the land-floods occasioned by them. There are three general kinds of trials to which the followers of God are exposed; and to which, some think, our Lord alludes here: First, those of temporal afflictions, coming in the course of Divine Providence: these may be likened to the torrents of rain. Secondly, those which come from the passions of men, and which may be likened to the impetuous rivers. Thirdly, those which come from Satan and his angels, and which, like tempestuous whirlwinds, threaten to carry every thing before them. He alone, whose soul is built on the Rock of ages, stands all these shocks; and not only stands in, but profits by them.

And every one that heareth - and doeth them not - Was there ever a stricter system of morality delivered by God to man, than in this sermon? He who reads or hears it, and does not look to God to conform his soul and life to it, and notwithstanding is hoping to enter into the kingdom of heaven, is like the fool who built his house on the sand. When the rain, the rivers, and the winds come, his building must fall, and his soul be crushed into the nethermost pit by its ruins. Talking about Christ, his righteousness, merits, and atonement, while the person is not conformed to his word and spirit, is no other than solemn self-deception.

Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who Does them.

Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk. "Then, the fulfilling of these precepts is the purchase of glory." No, it is the Way only to that glory which has already been purchased by the blood of the Lamb. To him that believes, all things are possible.

And the rain descended, and the floods came, etc. - A fine illustration of this may be seen in the case of the fishermen in Bengal, who, in the dry season, build their huts on the beds of sand from which the rivers had retired: but when the rain sets in suddenly; as it often does, accompanied with violent northwest winds, and the waters pour down in torrents from the mountains; in one night, multitudes of these buildings are swept away, and the place where they stood is on the next morning indiscoverable.

The people were astonished - Οι οχλοι, the multitudes; for vast crowds attended the ministry of this most popular and faithful of all preachers. They were astonished at his doctrine. They heard the law defined in such a manner as they had never thought of before; and this sacred system of morality urged home on their consciences with such clearness and authority as they had never felt under the teaching of their scribes and Pharisees. Here is the grand difference between the teaching of scribes and Pharisees, the self-created or men-made ministers, and those whom God sends. The first may preach what is called very good and very sound doctrine; but it comes with no authority from God to the souls of the people: therefore, the unholy is unholy still; because preaching can only be effectual to the conversion of men, when the unction of the Holy Spirit is in it; and as these are not sent by the Lord, therefore they shall not profit the people at all. Jer 23:32.

From one of the royal household of George III., I have received the following anecdote: -

The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship's apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king's opinion, took the liberty to say, "Does not your majesty think that the young man who had the honor to preach before your majesty, is likely to make a good clergyman, and has this morning delivered a very good sermon?" To which the king, in his blunt manner, hastily replied, "It might have been a good sermon, my lord, for aught I know; but I consider no sermon good that has nothing of Christ in it!"

Having authority - They felt a commanding power and authority in his word, i.e. his doctrine. His statements were perspicuous; his exhortations persuasive; his doctrine sound and rational; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doctors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of controversial hairs - questions not calculated to minister grace to the hearers.

Several excellent MSS. and almost all the ancient versions read, και οι Φαρισαιοι, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unction which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen.

Judge not - any man without full, clear, certain knowledge, without absolute necessity, without tender love. Luke 6:37.

With what measure ye mete, it shall be measured to you - Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.

In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? The mote - The word properly signifies a splinter or shiver of wood. This and a beam, its opposite, were proverbially used by the Jews, to denote, the one, small infirmities, the other, gross, palpable faults. Luke 6:41.

How sayest thou - With what face?

Thou hypocrite - It is mere hypocrisy to pretend zeal for the amendment of others while we have none for our own. Then - When that which obstructed thy sight is removed.

Here is another instance of that transposition, where of the two things proposed, the latter is first treated of. Give not - to dogs - lest turning they rend you: Cast not - to swine - lest they trample them under foot. Yet even then, when the beam is cast out of thine own eye, Give not - That is, talk not of the deep things of God to those whom you know to be wallowing in sin. neither declare the great things God hath done for your soul to the profane, furious, persecuting wretches. Talk not of perfection, for instance, to the former; not of your experience to the latter. But our Lord does in nowise forbid us to reprove, as occasion is, both the one and the other.

But ask - Pray for them, as well as for yourselves: in this there can be no such danger. Seek - Add your own diligent endeavours to your asking: and knock - Persevere importunately in that diligence. Luke 11:9.

For every one that asketh receiveth - Provided he ask aright, and ask what is agreeable to God's will.

To them that ask him - But on this condition, that ye follow the example of his goodness, by doing to all as ye would they should do to you. For this is the law and the prophets - This is the sum of all, exactly answering Mt 5:17. The whole is comprised in one word, Imitate the God of love. Thus far proceeds the doctrinal part of the sermon. In the next verse begins the exhortation to practise it.

Luke 6:31.

The strait gate - The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it - They need not seek for this; they come to it of course. Many go in through it, because strait is the other gate - Therefore they do not care for it; they like a wider gate. Luke 13:24.

Beware of false prophets - Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out. In sheep's clothing - With outside religion and fair professions of love: Wolves - Not feeding, but destroying souls.

By their fruits ye shall know them - A short, plain, easy rule, whereby to know true from false prophets: and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it: their grand mark is, "Not turning men from the power of Satan to God." Luke 6:43,44.

A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit - But it is certain, the goodness or badness here mentioned respects the doctrine, rather than the personal character. For a bad man preaching the good doctrine here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not.

Every tree that bringeth not forth good fruit is hewn down and cast into the fire - How dreadful then is the condition of that teacher who hath brought no sinners to God!

Not every one - That is, no one that saith, Lord, Lord - That makes a mere profession of me and my religion, shall enter - Whatever their false teachers may assure them to the contrary: He that doth the will of my Father - as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke 6:46.

We have prophesied - We have declared the mysteries of thy kingdom, wrote books; preached excellent sermons: In thy name done many wonderful works - So that even the working of miracles is no proof that a man has saving faith.

I never knew you - There never was a time that I approved of you: so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case? Luke 13:27.

Luke 6:47.

He taught them - The multitudes, as one having authority - With a dignity and majesty peculiar to himself as the great Lawgiver, and with the demonstration and power of the Spirit: and not as the scribes - Who only expounded the law of another; and that in a lifeless, ineffectual manner.

2 For with what judgement ye judge, ye shall be judged, and with what measure meet ye, it shall be measured to you again.

Our Saviour must not be under[illegible: 1 letter]tood here prohibiting any Judgment, which is elsewhere in Holy Writ allowed, for the Holy Spirit doth not Command, and Prohibit the same thing; whence it is evident, that it is not to be under[illegible: 1 letter]tood of Political or Ecclesiastical Iudgments, nor was our Saviour here Speaking to any such Persons, it is therefore to be understood of Private Iudgments, nor of them absolutely, for it is lawful for us to Iudge our selves, yea it is our Duty, 1 Cor. 11.31. Nor is that Judgment of our Neighbours [illegible: 1 letter]pinions, or Actions here forbidden, which terminateth in our selves, in our Satisfaction, as to the Truth or Falshood of the former, or the goodness, or badness of the latter, we ought so to prove all things in order to our holding fast that which is good, nor is all Judgment of our Neighbours Actions with reference to him, forbidden. How can we reprove him for his Errors, or restore him that is fallen, without a previous Judgment of his Actions? But that which is here forbidden, is either a rash Iudgment of his State, or a judging him for doing his Duty, such was Si[illegible: 1 letter]ons judging the Woman, or the D[illegible: 1 letter]sc[illegible: 1 letter]ple▪ Iudgment of that Wo[illegible: 1 letter]an, Math. 26.6, 7. or a 2 Iudging of others, for things which they Judge to be indifferent, forbidden, Rom. 14.1, 2, 3. or a 3 Iudging them for secret things, such as inward habits of Grace, when no apparent Fruits to the contrary are seen, or 4. Condemning others for single Acts, or a publick Censuring and Condemning others for private failings, or finally any open and publick Censuring the Actions of others, when and where it cannot conduce either to Gods Glory, or our Brothers good, That you be not Iudged. This is Expounded in the next Verse, telling us either the ordinary Temper of Men, or the just Judgment of God, repaying such uncharitable Actions, per legem Talionis, with suffering others to do the like to us, Lu. 6.37.

Marginal references: Mark 4.24. Luke 6.38.

5 Thou hypocrite, first cast out the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brothers e[illegible: 1 letter]e.

W[illegible: 1 letter]et[illegible: 1 letter]er the Word Translated a Mote, signifyeth a Mote or a [illegible: 1 word], is of no great concern to know. Our Saviour Expounded t[illegible: 1 letter]is Text, when he said to the Pharisees, bringing him a Woman taken in Adultery. Let him that is Gui[illegible: 1 letter]tl[illegible: 2 letters]s thr[illegible: 1 letter]w [illegible: 1 word] first S[illegible: 1 letter]one. So doth the Apostle Paul, Rom. 2.1. the Test teacheth us these lessons▪ 1. That those who a[illegible: 1 letter]e mo[illegible: 1 letter]t [illegible: 1 word] of others, are usually more Notorious and Calpable t[illegible: 1 letter]emselves, if not for the same Sins, yet for others or Equal, if not greater Magnitude. 2. That it is N[illegible: 1 letter]torio[illegible: 1 letter]s Hypocrisy to spy smaller fau[illegible: 1 letter]ts in others, and not to see greater in our selves. 3. That it is Notorious imp[illegible: 3 letters]ence to pretend to Censure and Iudge others for Sins, in which we live our selves. 4. That there is no such way to teach us. Charity in not hastily, rashly, or too severely judging others as to look first into our own Hearts, and ways, and seeing if we have not the same or greater failings. Our Charity in this kind should begin at Home.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rent you.

By Swine & Dogs our Saviour doubtless understandeth wicked men of several sorts eit[illegible: 1 letter]er such as are more tame Sinners, Tra[illegible: 1 letter]pling upon Holy things, and with Swine wallowing in the M[illegible: 2 letters]e of Lusts, and Corruptions. Pro. 26.11. 2 Pet. 2.21. By Dogs, more Malitious, Revengeful, Bo[illegible: 2 letters]erous Sinners may be meant, whose Consciences will serve them to Bark, an[illegible: 1 letter] [illegible: 1 word] the word o[illegible: 1 letter] God, to mock at Holy things, to Per[illegible: 2 letters]e[illegible: 1 letter]te those that bring them the Gospel▪ and are their open E[illegible: 1 letter]emies, because they tell them the Truth. The Go[illegible: 1 letter]pel is to be Preached to every Creature, Mark. 16.15. But when the [illegible: 1 word] were hardened, and Spake Evil of that way be[illegible: 1 letter]ore t[illegible: 1 letter]e Multitude▪ &c. Acts 19.9. the Apostles left Preaching to the[illegible: 1 letter] The Precept doubtless is General, directing the Mini[illegible: 2 letters]ers o[illegible: 1 letter] Christ to Administer the Holy things, with which they are entru[illegible: 2 letters]ed, only to such as have a right to them, and under prudent Circumstances, so as the holy Name of God may not be profaned, nor they run into Needless danger.

Marginal references: Prov. 9.8. & 23.9.

8 For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.

Here is a Precept Expressed by three Words, Ask, Seek, Knock, and a promise Annexed in three Distinct Terms. It shall be given you. You shall find. It shall be opended unto you. The thing commanded is Prayer, the thing promised is an Audience o[illegible: 1 letter] Prayer or an Answer to Prayer. The Multiplying of the Terms in which the P[illegible: 1 letter]ecept is expre[illegible: 1 letter]sed is not Idle and S[illegible: 1 letter]per[illegible: 1 letter]luous, it lets us know our Aversness to the Duty, and that God in it requireth of us, Faith, Diligence, and Constancy, and Importunity. Christ had before told us, of whom we should ask our Father, it is not said what we should ask, both in regard we have a liberty to ask any thing we have need of, and he had Chap. 6. particularly directed the matter of our Prayers. The promise that we shall have, signifies an Answer, either in kind, or in value, the promise of giving lets us know, that our Prayers are not Meritorious. For every one that ask[illegible: 1 letter]th the things he needeth, and in Faith, according to the will of God, and for a right end, receiveth, &c. Iames 4.3.

Marginal references: Pro. 8.17. Jer. 29.12.

11 If ye then being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things to them that ask him?

Asking is but a Verb[illegible: 1 letter]l Expre[illegible: 1 letter]sion of an inward desire, no Man desireth that which is Evil, but that which he at least apprehendeth to be good, (that is, suitable unto his wants) as Earthly Parents knowing that their Children, tho through weakness of understanding they may ask that which is really Evil for them, yet will not give them any such things, and gratify their Ignorance, so neither will your Heavenly Father, knowing what you truly need, and what is truly good for you, give you any thing which he knoweth is not suitable for you, but Noxious to you, but if you ask any thing which is either absolutely good for you; and cannot be Evil, or which your Heavenly Father knoweth to be good for you, under your present Circumstances, you may be assured, considering he is your Father, and hath as great a kindness for you as an Earthly Father for his Child, and that [illegible: 1 letter]e is your Heavenly Father, and therefore hath a sufficiency to give, will give good things to you asking them of him, and this you may be assur'd of from that good will, and inclination which you, tho you come infinitely short of the perfection and good inclinations of your Heavenly Father, find in your selves towards your Children; for you derive from him, as his Children, all th[illegible: 1 letter]t goo[illegible: 1 letter]ne[illegible: 1 letter]s and Benignity which you have. If therefore we in Prayer ask any thing of God, which may be Good, or Evil under differentCircumstances and receive it not, we may conclude, that tho we thought what we asked, Bread, yet indeed it was a Stone, tho we t[illegible: 1 letter]ought it a Fish, yet God saw it was a Scorpion, and account that God answered o[illegible: 1 letter]r General Desires, which were for some good by denying o[illegible: 1 letter]r Specifical request.

Marginal references: Gen. 6.5. & 8.21.

12 Therefore all things whatsoever you would that men should do unto you, do ye even so to them, for this is the law and the prophets.

Most interpreters think the Term therefore here redundant, as some such little P[illegible: 1 letter]rt[illegible: 1 letter]cles o[illegible: 1 letter]ten are in holy writ, for it is hard to make out this to be a proper inference from the Premises▪ This precept containeth in it the Sub[illegible: 1 letter]tance of all that is to be found in the Books of the Law, and the Prophets which concerneth us in re[illegible: 1 letter]erence to others, the Sum or the Second Table, which requireth only Iustice, and Charity. Christ doth not say, this is all the Law and the Prophets, but this is the Law and the Prophets. There is no man but would have others deal justly with him in giving him what is his own, whether Honour or Tribute, or Estate, &c. neither taking, nor withholding his own from him. Nor is there any but if he [illegible: 2 letters]ood in need of it, would desire the Charitable help of another, or a Charitable Remission from him of what he might in Exact Justice require. Do ye (saith our Saviour) the same unto them. And indeed this is but a Confirmation of the light and Law of Nature, no more but what Men would do, if they would harken to the Light within them. And without this in vain do Men pretend to Religion, as our Saviour teacheth, Mar. 7.9, 10, 11, 12, 13. which makes some think that our Saviour by this reflects upon the Pharisees, who laid all their Religion upon Ceremonies, and some Ritual Performances in ob[illegible: 1 letter]ervance of their Traditions, and omitted the weightyer things of the Law, Iudgment, Mercy and Faith, Math. 23.23.

Marginal references: Luk[illegible: 1 letter] 6 3▪; Chap [illegible: 2 letters] [illegible: 2 letters] Rom. 13 [illegible: 2 letters] 10.

14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Our Saviour having in this Sermon delivered many hard sayings to Flesh and Blood▪ here obviates a two fold Temptation they might have to the neglect of them 1. From their Difficulty. 2. From the Paucity of them who live according to these Rules. He here compareth Heaven to an house a stately House, into which a strait Gate leadeth to a City, the way to which is a narrow way. There is nothing more ordinary in holy Writ, than to call a common Course of Mens Actions a way. It is also compared to a Gate. The Sum of what our Saviour here saith is this, There are but two ultimate Ends of all men, Eternal Destruction, and Eternal Life. The Course that leadeth to Destruction is like a broad way that is obvious to all, and many walk in that. That Course of Life and Actions which will bring a Man to Heaven is strait, unpleasing to Flesh, and Blood, not at all gratifying Mens Sensitive Appetites, and narrow, the Greek is afflicted, a way wherein Men will meet with many Crosses and Temptations, and there are but a few will find it. You must not therefore wonder if my Precepts be hard to your Carnal Apprehensions, nor be Scandalized, tho you see but few going in the right Road to the Kingdom of Heaven.

Marginal references: Or, [illegible: 1 word].

15 Beware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves.

The Term Prophets in holy Writ, is of larger Extent than to signify only such as foretold things to come, others also who taught the People, pretending Authority from God so to do, were called Prophets. Thus Ber-Iesus, Acts 13.6. is called a false Prophet. A false Prophet is of the same Significancy with a false Teacher. Against those our Saviour cautioneth his Hearers, as being the most fatal, and dangerous Enemies to Faith and Holiness. Some of them indeed come in Sheeps Clothing, under very fair pretences, and a fair shew of Religion and Strictness, but they are Ravening Wolves, as dangerous to your Souls, as Ravenous Wolves are to a Flock of Sheep.

Marginal references: Deu. 13 [illegible: 1 letter] Jer. 23.16. Chap. 24.4. Rom. 16.1[illegible: 1 letter] Eph. 5.6. Col. 2.8. 1 Joh. 4.1.; Mic. 3.[illegible: 1 letter]. 2 Tim. 3.5.

20 Wherefore by their fruits ye shall know them.

A proper effect Discovereth the Cause: Lest his Disciples should ask, how shall we distinguish True, from false Teachers? Our Saviour tells them. By their fuits you shall know them. Our Saviour sends not his Disciples to inquire into the Truth of their Mission, whether that more Internal from God, of which they could not judge, or more External from Men, who may err and send out those whom God never sent, but you shall know them (saith our Saviour) by their faithful, o[illegible: 1 letter] unfaithful Discharge of their Duty: If they be true Teachers by their discharging the Ministry, in a faithful Revelation of the Mind and Will of God, or by their Holy Life, living as ensamples to the Flock, by their Fruits of true Doctrine, and a Holy Life by the Discharge of their Ministry in good Conscience; for it is with Men, as it is with the Trees, good Trees bring forth good Fruit, corrupt Trees bring forth evil Fruit. If Men have the Root of the matter, the Seed of God abiding in them, they will in every Relation, bring forth the Fruits of Truth, and Holiness: If they have not, they will bring forth Error, and Wickedness. From whence we may learn, that our Lord expecteth from his People such a knowledge of the Scriptures, as they may be able to discern Truth from Falshood, and such a Diligence as to search the Scriptures, whether those things which their Teachers deliver to them, be according to them or no, Acts 17.11. not taking divine Truths upon Trust, nor believing any thing, because Dictated by Teachers, using their Teachers not as Dictates, but only as helpers of their Faith.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven.

Some that say unto Christ, Lord, Lord, shall be saved, being the true Disciples of Christ, but every one that owneth Christ by an external Profession, as his Lord, every one that prayeth tho he doth it often, and with some appearing Zeal and importunity shall not be saved; nor doth by it approve himself a true Disciple of Christ, but he alone who doth indeavour to fulfil the whole Will of God, both by Faith and Holiness, Rom▪ 2.13. 1 Thes. 4. Iam. 1.22.23. 3. True Religion lyes in Obedience to the whole Will of God.

Marginal references: Hos. 8.2. Luk. 6.46. & 13.25. Act. 19.13. Jam. 1.22.

23 And then I will profess unto them, I never knew you, depart from me ye that work iniquity.

That by that day is to be understood, the day of Iudgment is generally agreed by Interpreters: We have Prophecied in thy Name. That is, revealed thy Will unto People, and in thy Name, that is by thy Authority, and Power cast out Devils, and done many wonderful Works, that is, wrought many miraculous Operations, in the Old Testament we find Balaam and Saul Prophecying, who were both wicked Men: Iudas was sent out (under the New Testament) both to Preach, and to work Miracles. So as none from Gifts, no not the most eminent and extraordinary Gifts, can conclude the Goodness of his State, or any special favour with God, I will profess, that is, I will openly declare to them. I never knew you, that is so as to approve you, or take Pleasure in you: Depart from me, you Workers of iniquity, Mat. 25.41.

Marginal references: Luk. 13.25.27.; Mat. 25.12.

25 And the rain descended, and the floods came, and the winds blew, and did beat on that house, and it fell not, for it was founded upon a rock.

Our Saviour maketh frequent use of that Ancient way of instructing People by Similitudes and Parables, which by their easie incurring into the Senses, give advantage to the Memory, he here chuseth a Similitude to conclude his excellent Sermon upon the Mount. The Builder intended, who our Saviour dignifieth with the name of a Wise Man; is, He that does not only hear Christ's Sayings, but doth them; under the Notion of hearing is comprehended, understanding and believing them, by doing them, he understandeth a sincere Desire and Indeavour to do them, with a Practice so far as Humane frailty will permit. The House intended, seems to be an Hope for eternal Life and Salvation, by the Rock is meant Christ, 1 Cor. 10.4. Eph. 2.20. 1 Pet. 2.4. Every wise Christian, before he buildeth up to himself an Hope of eternal Life and Salvation through Christ, must find that he is one who doth not only read, and hear the word of God, but so hears as to understand and believe them, that with an Operative Faith, working upon his Soul to the Obedience of the Will of God, or at least a sincere Inde[illegible: 1 letter]vour to it. And he who doth so, tho his Hope may be sometimes assaulted with Fears, Doubts, Temptations, (which are like the Assaults of an House builed on a Rock, by Winds, Floods, and Storms) yet it shall not fail, because it is truly founded on Christ, according to the Revelation of his Will, Prov. 10.28. 1 Ioh. 3.3.

27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it.

There are, and will be others, that as foolish Builders, run up an House in haste without looking to the Goodness of the Foundation, and happen to build it upon loose Ground: So they flatter themselves, with the Hopes of the House in the Heavens not made with Hands, 2 Cor. 5.1. without looking to the bottom and Foundation of these Hopes, whether they be such as Christ hath warranted or no; but either, build their Hopes upon Gods infinite Mercy, or the sufficiency of Christ's merits, or their own works, hearing the word of God, and performing some other Duties of Religion, never regarding to live to the Obedience of the Will of God. And the same Event will be to these Men as to such foolish Builders, their B[illegible: 1 letter]ilding may stand a while, but when a day of Visitation▪ or Death, or sharp Afflictions or Temptation comes, then their House, their Hopes, all fail and perish in a Moment: Because they had no good Foundation, Iob. 8.13, 14. & 11.20. & 27.8. Prov. 11.7. and great will be the Fall of it. Their Misery and Calamity shall be the greater, by how much their Hopes hath been the stronger, the disappointment of their Expectation adding to their Misery.

29 For he taught them as one having authority, and not as the scribes.

The same words also are repeated, Mar. 1.22. Luk. 4.32. They declare the Effect of this, and other of our Saviours Sermons, upon the Hearts of those that heard him, and the reason of it. They were astonished, affected with an Admiration at what they heard him in this, and other Sermons deliver; the Divine Verities revealed in his Discourses, the purity of his Doctrine, the convincing Power that attended it, his bold and free Speech without r[illegible: 1 letter]spect of Persons, the Simplicity of his Phrase, the Gravity of his Matter: The Majesty he shewed in his Discourses affected the People, and made him appear to them, one sent of God and Clothed with his Authority. He did not teach as the Scribes, the ordinary Teachers amongst the Iews, from whom they had the Discourses about Traditions, and Rites, and Ceremonies, Cold, and dull Discourses, of little or no Tendency, to their eternal Salvation.

The Sermon on the Mount.

1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,

I. A caution against judging v. 1, 2. There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe,

1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam. iii. 1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam. iv. 11. We must not despise him, nor set him at nought, Rom. xiv. 10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.

2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen. xvi. 12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam. iii. 1. Both parties must appear before him (Rom. xiv. 10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom. xiv. 10.

The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, v. 2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg. i. 7. See also Rev. xiii. 10; xviii. 6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job xxxi. 14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads.

II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,

1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, v. 3-5. Here is,

(1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo—Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, v. 5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I præ, sequar—Go you before, I will follow. See Rom. ii. 21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal. vi. 1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself."

(2.) Here is a good rule for reprovers, v. 5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, 1 Tim. iii. 2, 7. The snuffers of the sanctuary were to be of pure gold.

2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, v. 6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Acts xiii. 41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luke xi. 45; Jer. vi. 10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Prov. xxv. 12), and a wise reproof is like an excellent oil (Ps. cxli. 5); it is a tree of life (Prov. iii. 18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. 2 Chron. xxv. 16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.

The Sermon on the Mount.

7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

Our Saviour, in the foregoing chapter, had spoken of prayer as a commanded duty, by which God is honoured, and which, if done aright, shall be rewarded; here he speaks of it as the appointed means of obtaining what we need, especially grace to obey the precepts he had given, some of which are so displeasing to flesh and blood.

I. Here is a precept in three words to the same purport, Ask, Seek, Knock (v. 7); that is, in one word, "Pray; pray often; pray with sincerity and seriousness; pray, and pray again; make conscience of prayer, and be constant in it; make a business of prayer, and be earnest in it. Ask, as a beggar asks alms." Those that would be rich in grace, must betake themselves to the poor trade of begging, and they shall find it a thriving trade. "Ask; represent your wants and burthens to God, and refer yourselves to him for support and supply, according to his promise. Ask as a traveller asks the way; to pray is to enquire of God, Ezek. xxxvi. 37. Seek, as for a thing of value that we have lost, or as the merchantman that seeks goodly pearls. Seek by prayer, Dan. ix. 3. Knock, as he that desires to enter into the house knocks at the door." We would be admitted to converse with God, would be taken into his love, and favour, and kingdom; sin has shut and barred the door against us; by prayer, we knock; Lord, Lord, open to us. Christ knocks at our door (Rev. iii. 20; Cant. v. 2); and allows us to knock at his, which is a favour we do not allow to common beggars. Seeking and knocking imply something more than asking and praying. 1. We must not only ask but seek; we must second our prayers with our endeavors; we must, in the use of the appointed means, seek for that which we ask for, else we tempt God. When the dresser of the vineyard asked for a year's respite for the barren fig-tree, he added, I will dig about it, Luke xiii. 7, 8. God gives knowledge and grace to those that search the scriptures, and wait at Wisdom's gates; and power against sin to those that avoid the occasions of it. 2. We must not only ask, but knock; we must come to God's door, must ask importunately; not only pray, but plead and wrestle with God; we must seek diligently; we must continue knocking; must persevere in prayer, and in the use of means; must endure to the end in the duty.

II. Here is a promised annexed: our labour in prayer, if indeed we do labour in it, shall not be in vain: where God finds a praying heart, he will be found a prayer-hearing God; he shall give thee an answer of peace. The precept is threefold, ask, seek, knock; there is precept upon precept; but the promise is sixfold, line upon line, for our encouragement; because a firm belief of the promise would make us cheerful and constant in our obedience. Now here,

1. The promise is made, and made so as exactly to answer the precept, v. 7. Ask, and it shall be given you; not lent you, not sold you, but given you; and what is more free than gift? Whatever you pray for, according to the promise, whatever you ask, shall be given you, if God see it fit for you, and what would you have more? It is but ask and have; ye have not, because ye ask not, or ask not aright: what is not worth asking, is not worth having, and then it is worth nothing. Seek, and ye shall find, and then you do not lose your labour; God is himself found of those that seek him, and if we find him we have enough. "Knock, and it shall be opened; the door of mercy and grace shall no longer be shut against you as enemies and intruders, but opened to you as friends and children. It will be asked, who is at the door? If you be able to say, a friend, and have the ticket of promise ready to produce in the hand of faith, doubt not of admission. If the door be not opened at the first knock, continue instant in prayer; it is an affront to a friend to knock at his door, and then go away; though he tarry, yet wait."

2. It is repeated, v. 8. It is to the same purport, yet with some addition. (1.) It is made to extend to all that pray aright; "Not only you my disciples shall receive what you pray for, but every one that asketh, receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, they are all alike welcome to the throne of grace, if they come in faith: for God is no respecter of persons." (2.) It is made so as to amount to a grant, in words of the present tense, which is more than a promise for the future. Every one that asketh, not only shall receive, but receiveth; by faith, applying and appropriating the promise, we are actually interested and invested in the good promised: so sure and inviolable are the promises of God, that they do, in effect, give present possession: an active believer enters immediately, and makes the blessings promised his own. What have we in hope, according to the promise, is as sure, and should be as sweet, as what we have in hand. God hath spoken in his holiness, and then Gilead is mine, Manasseh mine (Ps. cviii. 7, 8); it is all mine own, if I can but make it so by believing it so. Conditional grants become absolute upon the performance of the condition; so here, he that asketh, receiveth. Christ hereby puts his fiat to the petition; and he having all power, that is enough.

3. It is illustrated, by a similitude taken from earthly parents, and their innate readiness to give their children what they ask. Christ appeals to his hearers, What man is there of you, though never so morose and ill-humoured, whom if his son ask bread, will he give him a stone? v. 9, 10. Whence he infers (v. 11), If ye then, being evil, yet grant your children's requests, much more will your heavenly Father give you the good things you ask. Now this is of use,

(1.) To direct our prayers and expectations. [1.] We must come to God, as children to a Father in heaven, with reverence and confidence. How naturally does a child in want or distress run to the father with its complaints; My head, my head; thus should the new nature send us to God for supports and supplies. [2.] We must come to him for good things, for those he gives to them that ask him; which teaches us to refer ourselves to him; we know not what is good for ourselves (Eccl. vi. 12), but he knows what is good for us, we must therefore leave it with him; Father, thy will be done. The child is here supposed to ask bread, that is necessary, and a fish, that is wholesome; but if the child should foolishly ask for a stone, or a serpent, for unripe fruit to eat, or a sharp knife to play with, the father, though kind, is so wise as to deny him. We often ask that of God which would do us harm if we had it; he knows this, and therefore does not give it to us. Denials in love are better than grants in anger; we should have been undone ere this if we had had all we desired; this is admirably well expressed by a heathen, Juvenal, Sat. 10. Permittes ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris, Nam pro jucundis aptissima quæque dabunt dii. Carior est illis homo, quam sibi: nos animorum Impulsu, et cæca, magnaque cupidine ducti, Conjugium petimus, partumque uxoris; at illis Notum est, qui pueri, qualisque futura sit uxor. Entrust thy fortune to the powers above. Leave them to manage for thee, and to grant What their unerring wisdom sees thee want: In goodness, as in greatness, they excel; Ah, that we lov'd ourselves but half so well! We, blindly by our headstrong passions led, Seek a companion, and desire to wed; Then wish for heirs: but to the gods alone Our future offspring and our wives are known. (2.) To encourage our prayers and expectations. We may hope that we shall not be denied and disappointed: we shall not have a stone for bread, to break our teeth (though we have a hard crust to employ our teeth), nor a serpent for a fish, to sting us; we have reason indeed to fear it, because we deserve it, but God will be better to us than the desert of our sins. The world often gives stones for bread, and serpents for fish, but God never does; nay, we shall be heard and answered, for children are by their parents. [1.] God has put into the hearts of parents a compassionate inclination to succour and supply their children, according to their need. Even those that have had little conscience of duty, yet have done it, as it were by instinct. No law was ever thought necessary to oblige parents to maintain their legitimate children, nor, in Solomon's time, their illegitimate ones. [2.] He has assumed the relation of a Father to us, and owns us for his children; that from the readiness we find in ourselves to relieve our children, we may be encouraged to apply ourselves to him for relief. What love and tenderness fathers have are from him; not from nature but from the God of nature; and therefore they must needs be infinitely greater in himself. He compares his concern for his people to that of a father for his children (Ps. ciii. 13), nay, to that of a mother, which is usually more tender, Isa. lxvi. 13; xlix. 14, 15. But here it is supposed, that his love, and tenderness, and goodness, far excel that of any earthly parent; and therefore it is argued with a much more, and it is grounded upon this undoubted truth, that God is a better Father, infinitely better than any earthly parents are; his thoughts are above theirs. Our earthly fathers have taken care of us; we have taken care of our children; much more will God take care of his; for they are evil, originally so; the degenerate seed of fallen Adam; they have lost much of the good nature that belonged to humanity, and among other corruptions, have that of crossness and unkindness in them; yet they give good things to their children, and they know how to give, suitably and seasonably; much more will God, for he takes up when they forsake, Ps. xxvii. 10. And, First, God is more knowing; parents are often foolishly fond, but God is wise, infinitely so; he knows what we need, what we desire, and what is fit for us. Secondly, God is more kind. If all the compassions of all the tender fathers in the world were crowded into the bowels of one, yet compared with the tender mercies of our God, they would be but as a candle to the sun, or a drop to the ocean. God is more rich, and more ready to give to his children than the fathers of our flesh can be; for he is the Father of our spirits, an ever-loving, ever-living Father. The bowels of Fathers yearn even towards undutiful children, towards prodigals, as David's toward Absalom, and will not all this serve to silence disbelief?

The Sermon on the Mount.

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. 13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness.

I. We must make righteousness our rule, and be ruled by it, v. 12. Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; (you would not be censured, therefore do not censure), Or that you may have the benefit of the foregoing promises. Fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa. i. 15-17; lviii. 6, 9; Zech. vii. 9, 13. We cannot expect to receive good things from God, if we do not fair things, and that which is honest, and lovely, and of good report among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have,

1. The rule of justice laid down; Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it. Quod tibi, hoc alteri—do to others as you would they should do to you. Take it negatively (Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one's bargain, labouring under such a one's infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by.

2. A reason given to enforce this rule; This is the law and the prophets. It is the summary of that second great commandment, which is one of the two, on which hang all the law and the prophets, ch. xxii. 40. We have not this in so many words, either in the law or the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour (and that is no little) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament and the New agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of Christians are condemned by comparing them with it. Aut hoc non evangelium, authi non evangelici.—Either this is not the gospel, or these are not Christians.

II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a strait gate, and walking on in a narrow way, v. 13, 14. Observe here,

1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity.

Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it.

[1.] That which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travellers in that way. First, "You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, "You will have abundance of company in that way: many there be that go in at this gate, and walk in this way." If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious.

[2.] That which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it),—everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not.

(2.) Here is an account given us of the way of holiness.

[1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,

First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, John iii. 3, 5. This is a strait gate, hard to find, and hard to get through; like a passage between two rocks, 1 Sam. xiv. 4. There must be a new heart, and a new spirit, and old things must pass away. The bent of the soul must be changed, corrupt habits and customs broken off; what we have been doing all our days must be undone again. We must swim against the stream; much opposition must be struggled with, and broken through, from without, and from within. It is easier to set a man against all the world than against himself, and yet this must be in conversion. It is a strait gate, for we must stoop, or we cannot go in at it; we must become as little children; high thoughts must be brought down; nay, we must strip, must deny ourselves, put off the world, put off the old man; we must be willing to forsake all for our interest in Christ. The gate is strait to all, but to some straiter than others; as to the rich, to some that have been long prejudiced against religion. The gate is strait; blessed be God, it is not shut up, nor locked against us, nor kept with a flaming sword, as it will be shortly, ch. xxv. 10.

Secondly, That the way is narrow. We are not in heaven as soon as we have got through the strait gate, nor in Canaan as soon as we have got through the Red Sea; no, we must go through a wilderness, must travel a narrow way, hedged in by the divine law, which is exceedingly broad, and that makes the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a right eye and a right hand; daily temptations must be resisted; duties must be done that are against our inclination. We must endure hardness, must wrestle and be in an agony, must watch in all things, and walk with care and circumspection. We must go through much tribulation. It is hodos tethlimmene—an afflicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but, as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.

Thirdly, The gate being so strait and the way so narrow, it is not strange that there are but few that find it, and choose it. Many pass it by, through carelessness; they will not be at the pains to find it; they are well as they are, and see no need to change their way. Others look upon it, but shun it; they like not to be so limited and restrained. Those that are going to heaven are but few, compared to those that are going to hell; a remnant, a little flock, like the grape-gleanings of the vintage; as the eight that were saved in the ark, 1 Pet. iii. 20. In vitia alter alterum trudimus; Quomodo ad salutem revocari potest, quum nullus retrahit, et populus impellit—In the ways of vice men urge each other onward: how shall any one be restored to the path of safety, when impelled forwards by the multitude, without any counteracting influence? Seneca, Epist. 29. This discourages many: they are loth to be singular, to be solitary; but instead of stumbling at this, say rather, If so few are going to heaven, there shall be one the more for me.

[2.] Let us see what there is in this way, which, notwithstanding this, should invite us all to it; it leads to life, to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which, at the end of our way, should reconcile us to all the difficulties and inconveniences of the road. Life and godliness are put together (2 Pet. i. 3); The gate is strait and the way narrow and up-hill, but one hour in heaven will make amends for it.

2. The great concern and duty of every one of us, in consideration of all this; Enter ye in at the strait gate. The matter is fairly stated; life and death, good and evil, are set before us; both the ways, and both the ends: now let the matter be taken entire, and considered impartially, and then choose you this day which you will walk in; nay, the matter determines itself, and will not admit of a debate. No man, in his wits, would choose to go to the gallows, because it is a smooth, pleasant way to it, nor refuse the offer of a palace and a throne, because it is a rough, dirty way to it; yet such absurdities as these are men guilty of, in the concerns of their souls. Delay not, therefore; deliberate not any longer, but enter ye in at the strait gate; knock at it by sincere and constant prayers and endeavors, and it shall be opened; nay, a wide door shall be opened, and an effectual one. It is true, we can neither go in, nor go on, without the assistance of divine grace; but it is as true, that grace is freely offered, and shall not be wanting to those that seek it, and submit to it. Conversion is hard work, but it is needful, and, blessed be God, it is not impossible if we strive, Luke xiii. 24.

The Sermon on the Mount.

15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.

We have here a caution against false prophets, to take heed that we be not deceived and imposed upon by them. Prophets are properly such as foretel things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, 1 Kings xxii. 11, and another Zedekiah, Jer. xxix. 21. But prophets did also teach the people their duty, so that false prophets here are false teachers. Christ being a Prophet and a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them.

They are false teachers and false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to beware of them as false prophets. False apostles are those who say they are apostles, and are not (Rev. ii. 2); such are false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to the truth as it is in Jesus, to the truth which is accordingly to godliness. The former seems to be the proper notion of pseudo-propheta, a false or pretending prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them. Stand upon your guard against this temptation, which commonly attends the days of reformation, and the breakings out of divine light in more than ordinary strength and splendour." When God's work is revived, Satan and his agents are most busy. Here is,

I. A good reason for this caution, Beware of them, for they are wolves in sheep's clothing, v. 15.

1. We have need to be very cautious, because their pretences are very fair and plausible, and such as will deceive us, if we be not upon our guard. They come in sheep's clothing, in the habit of prophets, which was plain and coarse, and unwrought; they wear a rough garment to deceive, Zech. xiii. 4. Elijah's mantle the Septuagint calls he melote—a sheep-skin mantle. We must take heed of being imposed upon by men's dress and garb, as by that of the scribes, who desire to walk in long robes, Luke xx. 46. Or it may be taken figuratively; they pretend to be sheep, and outwardly appear so innocent, harmless, meek, useful, and all that is good, as to be excelled by none; they feign themselves to be just men, and for the sake of their clothing are admitted among the sheep, which gives them an opportunity of doing them a mischief ere they are aware. They and their errors are gilded with the specious pretences of sanctity and devotion. Satan turns himself into an angel of light, 2 Cor. xi. 13, 14. The enemy has horns like a lamb (Rev. xiii. 11); faces of men, Rev. ix. 7, 8. Seducers in language and carriage are soft as wool, Rom. xvi. 18; Isa. xxx. 10.

2. Because under these pretensions their designs are very malicious and mischievous; inwardly they are ravening wolves. Every hypocrite is a goat in sheep's clothing; not only not a sheep, but the worst enemy the sheep has, that comes not but to tear and devour, to scatter the sheep (John x. 12), to drive them from God, and from one another, into crooked paths. Those that would cheat us of any truth, and possess us with error, whatever they pretend, design mischief to our souls. Paul calls them grievous wolves, Acts xx. 29. They raven for themselves, serve their own belly (Rom. xvi. 18), make a prey of you, make a gain of you. Now since it is so easy a thing, and withal so dangerous, to be cheated, Beware of false prophets.

II. Here is a good rule to go by in this caution; we must prove all things (1 Thess. v. 21), try the spirits (1 John iv. 1), and here we have a touchstone; ye shall know them by their fruits, v. 16-20. Observe,

1. The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that, (1.) If you know what the tree is, you may know what fruit to expect. Never look to gather grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note, [1.] Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last. [2.] Good works are good fruit, like grapes and figs, pleasing to God and profitable to men. [3.] This good fruit is never to be expected from bad men, and more than a clean thing out of an unclean: they want an influencing acceptable principle. Out of an evil treasure will be brought forth evil things. (2.) On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is. A good tree cannot bring forth evil fruit; and a corrupt tree cannot bring forth good fruit, nay, it cannot but bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product—which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements.

2. The application of this to the false prophets.

(1.) By way of terror and threatening (v. 19); Every tree that brings not forth good fruit is hewn down. This very saying John the Baptist had used, ch. iii. 10. Christ could have spoken the same sense in other words; could have altered it, or given it a new turn; but he thought it no disparagement to him to say the same that John had said before him; let not ministers be ambitious of coining new expressions, nor people's ears itch for novelties; to write and speak the same things must not be grievous, for it is safe. Here is, [1.] The description of barren trees; they are trees that do not bring forth good fruit; though there be fruit, if it be not good fruit (though that be done, which for the matter of it is good, if it be not done well, in a right manner, and for a right end), the tree is accounted barren. [2.] The doom of barren trees; they are, that is, certainly they shall be, hewn down, and cast into the fire; God will deal with them as men use to deal with dry trees that cumber the ground: he will mark them by some signal tokens of his displeasure, he will bark them by stripping them of their parts and gifts, and will cut them down by death, and cast them into the fire of hell, a fire blown with the bellows of God's wrath, and fed with the wood of barren trees. Compare this with Ezek. xxxi. 12, 13; Dan. iv. 14; John xv. 6.

(2.) By way of trial; By their fruits ye shall know them.

[1.] By the fruits of their persons, their words and actions, and the course of their conversation. If you would know whether they be right or not, observe how they live; their works will testify for them or against them. The scribes and Pharisees sat in Moses's chair, and taught the law, but they were proud, and covetous, and false, and oppressive, and therefore Christ warned him disciples to beware of them and of their leaven, Mark xii. 38. If men pretend to be prophets and are immoral, that disproves their pretensions; those are no true friends to the cross of Christ, whatever they profess, whose God is their belly, and whose mind earthly things, Phil. iii. 18, 19. Those are not taught nor sent of the holy God, whose lives evidence that they are led by the unclean spirit. God puts the treasure into earthen vessels, but not into such corrupt vessels: they may declare God's statutes, but what have they to do to declare them?

[2.] By the fruits of their doctrine; their fruits as prophets: not that this is the only way, but it is one way, of trying doctrines, whether they be of God or not. What do they tend to do? What affections and practices will they lead those into, that embrace them? If the doctrine be of God, it will tend to promote serious piety, humility, charity, holiness, and love, with other Christian graces; but if, on the contrary, the doctrines these prophets preach have a manifest tendency to make people proud, worldly, and contentious, to make them loose and careless in their conversations, unjust or uncharitable, factious or disturbers of the public peace; if it indulge carnal liberty, and take people off from governing themselves and their families by the strict rules of the narrow way, we may conclude, that this persuasion comes not of him that calleth us, Gal. v. 8. This wisdom is from above, James iii. 15. Faith and a good conscience are held together, 1 Tim. i. 19; iii. 9. Note, Doctrines of doubtful disputation must be tried by graces and duties of confessed certainty: those opinions come not from God that lead to sin: but if we cannot know them by their fruits, we must have recourse to the great touchstone, to the law, and to the testimony; do they speak according to that rule?

The Sermon on the Mount.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.

We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this is designed to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had he sought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only (1 Cor. iv. 20), and therefore something more is necessary.

I. He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation, v. 21-23. All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge men according to them: now this is a solemn declaration pursuant to that power. Observe here,

1. Christ's law laid down, v. 21. Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to that question, Ps. xv. 1. Who shall sojourn in thy tabernacle?—the church militant; and who shall dwell in thy holy hill?—the church triumphant. Christ here shows,

(1.) That it will not suffice to say, Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer to God, in discourse with men, we must call Christ, Lord, Lord; we say well, for so he is (John xiii. 13); but can we imagine that this is enough to bring us to heaven, that such a piece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men are pieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seeming importunity in prayer, Lord, Lord: but if inward impressions be not answerable to outward expressions, we are but as sounding brass and a tinkling cymbal. This is not to take us off from saying, Lord, Lord; from praying, and being earnest in prayer, from professing Christ's name, and being bold in professing it, but from resting in these, in the form of godliness, without the power.

(2.) That it is necessary to our happiness that we do the will of Christ, which is indeed the will of his Father in heaven. The will of God, as Christ's Father, is his will in the gospel, for there he is made known, as the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. If we comply not with the will of God, we mock Christ in calling him Lord, as those did who put on him a gorgeous robe, and said, Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said, I go, sir, stirred never a step (ch. xxi. 30); but these two things God has joined in his command, and let no man that puts them asunder think to enter into the kingdom of heaven.

2. The hypocrite's plea against the strictness of this law, offering other things in lieu of obedience, v. 22. The plea is supposed to be in that day, that great day, when every man shall appear in his own colours; when the secrets of all hearts shall be manifest, and among the rest, the secret pretences with which sinners now support their vain hopes. Christ knows the strength of their cause, and it is but weakness; what they now harbour in their bosoms, they will then produce in arrest of judgment to stay the doom, but it will be in vain. They put in their plea with great importunity, Lord, Lord; and with great confidence, appealing to Christ concerning it; Lord, does thou not know, (1.) That we have prophesied in thy name? Yes, it may be so; Balaam and Caiaphas were overruled to prophesy, and Saul was against his will among the prophets, yet that did not save them. These prophesied in his name, but he did not send them; they only made use of his name to serve a turn. Note, A man may be a preacher, may have gifts for the ministry, and an external call to it, and perhaps some success in it, and yet be a wicked man; may help others to heaven, and yet come short himself. (2.) That in thy name we have cast out devils? That may be too; Judas cast out devils, and yet was a son of perdition. Origen says, that in his time so prevalent was the name of Christ to cast out devils, that sometimes it availed when named by wicked Christians. A man might cast devils out of others, and yet have a devil, nay, be a devil himself. (3.) That in thy name we have done many wonderful works. There may be a faith of miracles, where there is no justifying faith; none of that faith which works by love and obedience. Gifts of tongues and healing would recommend men to the world, but it is real holiness or sanctification that is accepted of God. Grace and love are a more excellent way than removing mountains, or speaking with the tongues of men and of angels, 1 Cor. xiii. 1, 2. Grace will bring a man to heaven without working miracles, but working miracles will never bring a man to heaven without grace. Observe, That which their heart was upon, in doing these works, and which they confided in, was the wonderfulness of them. Simon Magus wondered at the miracles (Acts viii. 13), and therefore would give any money for power to do the like. Observe, They had not many good works to plead: they could not pretend to have done many gracious works of piety and charity; one such would have passed better in their account than many wonderful works, which availed not at all, while they persisted in disobedience. Miracles have now ceased, and with them this plea; but do not carnal hearts still encourage themselves in their groundless hopes, with the like vain supports? They think they shall go to heaven, because they have been of good repute among professors of religion, have kept fasts, and given alms, and have been preferred in the church; as if this would atone for their reigning pride, worldliness, and sensuality; and want of love to God and man. Bethel is their confidence (Jer. xlviii. 13), they are haughty because of the holy mountain (Zeph. iii. 11); and boast that they are the temple of the Lord, Jer. vii. 4. Let us take heed of resting in external privileges and performances, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand.

3. The rejection of this plea as frivolous. The same that is the Law-Maker (v. 21) is here the Judge according to that law (v. 23), and he will overrule the plea, will overrule it publicly; he will profess to them with all possible solemnity, as sentence is passed by the Judge, I never knew you, and therefore depart from me, ye that work iniquity.—Observe, (1.) Why, and upon what ground, he rejects them and their plea—because they were workers for iniquity. Note, It is possible for men to have a great name for piety, and yet to be workers of iniquity; and those that are so will receive the greater damnation. Secret haunts of sin, kept under the cloak of a visible profession, will be the ruin of the hypocrites. Living in known sin nullifies men's pretensions, be they ever so specious. (2.) How it is expressed; I never knew you; "I never owned you as my servants, no, not when you prophesied in my name, when you were in the height of your profession, and were most extolled." This intimates, that if he had ever known them, as the Lord knows them that are his, had ever owned them and loved them as his, he would have known them, and owned them, and loved them, to the end; but he never did know them, for he always knew them to be hypocrites, and rotten at heart, as he did Judas; therefore, says he, depart from me. Has Christ need of such guests? When he came in the flesh, he called sinners to him (ch. ix. 13), but when he shall come again in glory, he will drive sinners from him. They that would not come to him to be saved, must depart from him to be damned. To depart from Christ is the very hell of hell; it is the foundation of all the misery of the damned, to be cut off from all hope of benefit from Christ and he mediation. Those that go no further in Christ's service than a bare profession, he does not accept, nor will he own them in the great day. See from what a height of hope men may fall into the depth of misery! How they may go to hell, by the gates of heaven! This should be an awakening word to all Christians. If a preacher, one that cast out devils, and wrought miracles, be disowned of Christ for working iniquity; what will become of us, if we be found such? And if we be such, we shall certainly be found such. At God's bar, a profession of religion will not bear out any man in the practice and indulgence of sin; therefore let every one that names the name of Christ, depart from all iniquity.

II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them, we are blessed in our deed, v. 24-27.

1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts.

(1.) Some that hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but to obey him. Note, It highly concerns us all to do what we hear of the saying of Christ. It is a mercy that we hear his sayings: Blessed are those ears, ch. xiii. 16, 17. But, if we practise not what we hear, we receive that grace in vain. To do Christ's sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that he requires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doing he requires. All the sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us. They are a light, not only to our eyes, but to our feet, and are designed not only to inform our judgments, but to reform our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough to hear Christ's sayings, and understand them, hear them, and remember them, hear them, and talk of them, repeat them, dispute for them; but we must hear, and do them. This do, and thou shalt live. Those only that hear, and do, are blessed (Luke xi. 28; John xiii. 17), and are akin to Christ. ch. xii. 50.

(2.) There are others who hear Christ's sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their heads swell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty; they hear God's words, as if they desired to know his ways, like a people that did righteousness, but they will not do them, Ezek. xxxiii. 30, 31; Isa. lviii. 2. Thus they deceive themselves, as Micah, who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in the glass of the word, but wash them off, Jam. i. 22, 24. Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be the aggravation of our disobedience. Those who only hear Christ's sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey's end. They are akin to Christ only by the half-blood, and our law allows not such to inherit.

2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon a rock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell.

Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to hear and do the sayings of the Lord Jesus, these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we lay up in store a good foundation for the time to come (1 Tim. vi. 19); a good bond, so some read it; a bond of God's making, which secures salvation upon gospel-terms, that is a good bond; not one of our own devising, which brings salvation to our own fancies. They make sure the good part, who, like Mary, when they hear the word of Christ, sit at his feet in subjection to it: Speak, Lord, for thy servant heareth.

(2.) The particular parts of it teach us divers good lessons.

[1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves, that when we fail, we shall be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time.

[2.] That there is a rock provided for us to build this house upon, and that rock is Christ. He is laid for a foundation, and other foundation can no man lay, Isa. xxviii. 16; 1 Cor. iii. 11. He is our Hope, 1 Tim. i. 1. Christ in us is so; we must ground our hopes of heaven upon the fulness of Christ's merit, for the pardon of sin, the power of his Spirit, for the sanctification of our nature, and the prevalency of his intercession, for the conveyance of all that good which he has purchased for us. There is that in him, as he is made known, and made over, to us in the gospel, which is sufficient to redress all our grievances, and to answer all the necessities of our case, so that he is a Saviour to the uttermost. The church is built upon this Rock, and so is every believer. He is strong and immovable as a rock; we may venture our all upon him, and shall not be made ashamed of our hope.

[3.] That there is a remnant, who by hearing and doing the sayings of Christ, build their hopes upon this Rock; and it is their wisdom. Christ is our only Way to the Father, and the obedience of faith is our only way to Christ: for to them that obey him, and to them only, he becomes the Author of eternal salvation. Those build upon Christ, who having sincerely consented to him, as their Prince and Saviour, make it their constant care to conform to all the rules of his holy religion, and therein depend entirely upon him for assistance from God, and acceptance with him, and count every thing but loss and dung that they may win Christ, and be found in him. Building upon a rock requires care and pains: they that would make their calling and election sure, must give diligence. They are wise builders who begin to build so as they may be able to finish (Luke xiv. 30), and therefore lay a firm foundation.

[4.] That there are many who profess that they hope to go to heaven, but despise this Rock, and build their hopes upon the sand; which is done without much pains, but it is their folly. Every thing besides Christ is sand. Some build their hopes upon their worldly prosperity, as if they were a sure token of God's favour, Hos. xii. 8. Others upon their external profession of religion, the privileges they enjoy, and the performances they go through in that profession, and the reputation they have got by it. They are called Christians, were baptized, go to church, hear Christ's word, say their prayers, and do nobody any harm, and, if they perish, God help a great many! This is the light of their own fire, which they walk in; this is that, upon which, with a great deal of assurance, they venture; but it is all sand, too weak to bear such a fabric as our hopes of heaven.

[5.] That there is a storm coming, that will try what our hopes are bottomed on; will try every man's work (1 Cor. iii. 13); will discover the foundation, Hab. iii. 13. Rain, and floods, and wind, will beat upon the house; the trial is sometimes in this world; when tribulation and persecution arise because of the word, then it will be seen, who only heard the word, and who heard and practiced it; then when we have occasion to use our hopes, it will be tried whether they were right, and well-grounded, or not. However, when death and judgment come, then the storm comes, and it will undoubtedly come, how calm soever things may be with us now. Then every thing else will fail us but these hopes, and then, if ever, they will be turned into everlasting fruition.

[6.] That those hopes which are built upon Christ the Rock will stand, and will stand the builder in stead when the storm comes; they will be his preservation, both from desertion, and from prevailing disquiet. His profession will not wither; his comforts will not fail; they will be his strength and song, as an anchor of the soul, sure and steadfast. When he comes to the last encounter, those hopes will take off the terror of death and the grave; will carry him cheerfully through that dark valley; will be approved by the Judge; will stand the test of the great day; and will be crowned with endless glory, 2 Cor. i. 12; 2 Tim. iv. 7, 8. Blessed is that servant, whom his Lord, when he comes, finds so doing, so hoping.

[7.] That those hopes which foolish builders ground upon any thing but Christ, will certainly fail them on a stormy day; will yield them no true comfort and satisfaction in trouble, in the hour of death, and in the day of judgment; will be no fence against temptations to apostacy, in a time of persecution. When God takes away the soul, where is the hope of the hypocrite? Job xxvii. 8. It is as the spider's web, and as the giving up of the ghost. He shall lean upon his house, but it shall not stand, Job viii. 14, 15. It fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another: when a wicked man dies, his expectation perishes; then, when he thought it would have been turned into fruition, it fell, and great was the fall of it. It was a great disappointment to the builder; the shame and loss were great. The higher men's hopes have been raised, the lower they fall. It is the sorest ruin of all that attends formal professors; witness Capernaum's doom.

III. In the two last verses, we are told what impressions Christ's discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than is here recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1. They were astonished at this doctrine; it is to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, and yet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them as one having authority, and not as the scribes. The scribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, and flat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as a school-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed, dominari in conscionibus—deliver his discourses with a tone of authority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses's seat. Thus when Christ teaches by his Spirit in the soul, he teaches with authority. He says, Let there be light, and there is light.

CHAP. VII.

Verse 1. Judge not, that ye be not judged] HOc verbum [illegible: 1 word] induginem involvit. The word imports [illegible: 1 line]. a kinde of curious enquiry into other mens faults, [illegible: 1 word] we may the more severely censure and subject them to a [illegible: 1 word] interpretation. It signifies sometimes no more, I grant, then to [illegible: 1 line]. [illegible: 1 word] as Rom. 2. 1. But this (so it were wisely done) [illegible: 1 word] Saviour would never have reprehended. Thou shalt not hate [illegible: 1 word] brother in thy heart: but (for prevention of such a [illegible: 1 word]) thou shalt [illegible: 1 word] (not perfunctorily, or in [illegible: 1 word], bravery, [illegible: 1 word] derision) rebuke thy neighbour, and not suffer sinne upon [illegible: 1 word] [illegible: 1 line]. (as some reade it:) lest thou suffer for his sinne: or (as others) [illegible: 1 line]. lift not up his sinne over him as an ensigne, blaze it not abroad [illegible: 1 word] his [illegible: 1 word] grief and disgrace; but clap a plaister on the sore, and [illegible: 1 word] cover it with thy hand (as Surgeons use to doe,) that the [illegible: 1 word] may be never the wiser. This were charity; which hides [illegible: 1 word] her mantle a multitude of sinnes: yea prepares covers and [illegible: 1 word] for the infirmities of others as fast as they breed them. And [illegible: 1 word] [illegible: 1 line]. neglect [illegible: 1 word], the not giving vent to our hearts, by a wise [illegible: 1 word] plain reproof, causeth abalienation of affection, dwelling [illegible: 1 word] blinde censures, a very habit of misprision, and misinterpretation [illegible: 1 word] all things, till men grow rusty with rancour and malice, the [illegible: 1 word] whereof would be soon drawn out by a seasonable reproof. This, well and wisely done, were far better then judging and [illegible: 1 word] one against another: sith it is, Iudge not, that ye be not [illegible: 1 word], and Grudge not, that ye be not [illegible: 1 word], [illegible: 1 word]. 5 9. The [illegible: 1 word] [illegible: 1 line]. of others we should hear of with indignation, fearfully and unwillingly [illegible: 1 word], acknowledge with grief, never speak of them but in [illegible: 1 word] Ordinance, rather hide them, as much as may be, with honest excuses, and make apology: as, that there are infirmities in the [illegible: 1 word], though we know them not, that as good gold, they are haply of the lightest, may want a grain or two of their just weight: but [illegible: 1 line]. give them their allowance, and they may [illegible: 1 word] for currant, &c. [illegible: 1 word] not rash in rejecting, or sowr in censuring your fellow-servants. That saying is [illegible: 1 word]: Three things are not [illegible: 1 word] tō [illegible: 2 words]; the counsels of God, the holy Scriptures, and the persons of men, Rom. 14. 10. That ye be judged] Judge we must our selves, and God will not judge us. [illegible: 1 word] from the barre ([illegible: 4 words] [illegible: 1 word], witnessed and pleaded guilty against thy self) to the [illegible: 1 word], and there passe sentence of condemnation, judging thy self [illegible: 1 word] to be turned into hell-torments. Thus judge your selves [illegible: 1 word] spare God. But judge not others, viz. rashly, sinisterly, [illegible: 1 word] and peremptorily, left ye be judged; both first, of God, into [illegible: 1 word] chair ye leap, [illegible: 1 word] whose children ye condemn, even the [illegible: 1 word] of the just; as David once did, and befooled himself well-favouredly for it when he had done. And second of men: I piter [illegible: 1 word] coeli [illegible: 2 words] juisset; [illegible: 2 words] sed [illegible: 1 word] ipse suae. Sic, in [illegible: 1 word]. Good men must suspect you, bad men scorn you, and all men shun [illegible: 1 word], and [illegible: 1 word] to be rid of you, as unfit to live in a civil society. Therefore judge nothing before the time, behold the Judge [illegible: 1 word] at the door. It is the office of Angels, to sever the sheep from [illegible: 1 word] goats, the tares from the wheat, the elect from the reprobate. Those that undertake [illegible: 1 word] to determine of mens finall [illegible: 1 word], [illegible: 1 word], [illegible: 1 word] censorem scriptorum, quidam [illegible: 1 word]. [illegible: 1 word]. they know not of what pirit they are, with those sons of [illegible: 1 word], they take too much upon them, with those sonnes of Levi, [illegible: 1 word] understand neither what they say, nor where of they affirm, with those impostors in Timothy. Neither may they escape here Sunt [illegible: 1 word] in Ecclesia Catholica plurimi, mali, sed ex [illegible: 1 word] nullus [illegible: 1 word] bonus, [illegible: 1 word] de not. [illegible: 1 word], that for particular acts, or petty failings, take upon [illegible: 1 word] rashly and harshly to censure their betters many times: Iob [illegible: 1 word] Ieremy met with such as watched-for their halting, [illegible: 1 word] made [illegible: 1 word] offendours for a word. These pry into every particular more [illegible: 1 word], then Laban did into Iacobs stuffe; waiting (as a dog for a bone) for any thing [illegible: 1 word] beseeming the Saints, that they Eccles l. 4 c. 13. may fasten upon with their [illegible: 1 word], that they may tear with theirNum. 16. 7. [illegible: 1 word], and swallow down with those open sepulchers, their throats,1 Tim. 1. 7. the good names of others: censuring them deeply for humane [illegible: 1 word], unchurching and unbrothering them for unavoidable [illegible: 1 word]. It is hard measuring of a man by his state and behaviour in a pelt, in a passion, which are violent, and have made the holiest, in their heat, little lesse then bestiall, 1 Sam. 25. 22. Psal. 116. 9. The like may be said of sinnes strengthened by ancient custom, or naturall [illegible: 1 word], or herditary, the sinnes of our parents, or furthered by multitude of [illegible: 1 word] and enticements. Handle [non-Latin text not transcribed]. these [illegible: 1 word] in the judgement of charity, and joint them again inGal. 0 1. [illegible: 1 word]. [illegible: 1 word] suimus, aut [illegible: 1 word] esse [illegible: 2 words] est. the spirit of [illegible: 1 word], considering thy self, lest thou also be tempted. It is not to be liked, when men leap from the cradle of profession, into the chair of censure, blinder then beetles at home, sharper then Eagles abroad. Charity and humility would teach them to wink at small [illegible: 1 word], as God doth, and to pitch upon that in another that is praise worthy. Our Saviour is said to have loved the rich young Pharisee, for that little good he found in him; and Bucer never, rejected any, though different in opinion, in whom he discerned aliquid Christi, any thing of Christ. S. Paul bidds us, consider one another, to whet on to love: to pitch upon [illegible: 1 word]. 10. 24. such good parts and properties as may engender love, and sway [illegible: 1 word] to a good opinion of our brethren. The wisedom from above, is full of mercy and good fruits, without judging &c. But they shall [illegible: 2 words]. 17. have judgement without mercy, that [illegible: 1 word] no mercy in their [illegible: 1 word]. God shall bring home their own dealings to their own doors: For with what judgement ye judge, &c. Only our [illegible: 1 word] is to be understood here of private and corrupt judgement passed upon others, out of sinfull curiosity and ill-will (for [illegible: 1 word] curiosus quin malevolus) either to set up our selves above them, or by condemning them to countenance our own evil [illegible: 1 word]. Magistrates may and must judge between the righteous and the wicked. Ministers must take out the precious from the vile, and [illegible: 2 words]. 11. say to the wicked, it shall be ill with them, the reward of their [illegible: 1 word] shall be given unto them. Wilt thou judge them, Son of man, wilt thou judge them? yea thou shalt shew them all their Ez. k. 22. 2. [illegible: 1 word]. How often doth our Saviour call the Pharisees hypocrites, serpents, vipers &c? And how roundly dealt St Paul with the sorcerer, Acts 13. 10. and with the [illegible: 1 word] person?1 Cor 5. Lastly, Though we may not be many masters, Jam. 3. 1. [illegible: 1 word] and censorious. &c. yet we may all judge the [illegible: 1 word] by the fruit, call a spade a spade, a drunkard a drunkard, &c. and, leaving his finall doom to the searcher of all hearts, judge and censure him, for the present, to be Gods enemy, and in a most [illegible: 1 word] estate. We both may and must condemn all sinne in our selves and others. But it is a fault to be itchingly inquisitive after other mens [illegible: 1 word], [non-Latin text not transcribed] & [non-Latin text not transcribed] [illegible: 2 words] 2. [illegible: 7 words]. [illegible: 1 word]. to be an eves-dropper, Eccles. 7 21. or to censure them, when they come to our knowledge, unmercifully and above the royall Law. Let your [non-Latin text not transcribed], moderation of utmost right be known to [illegible: 1 word] men: The Lord is at hand, Phil. 4. 5.

Verse 2. For with what judgement ye judge, &c.] Our [illegible: 2 words] forth what he had said before by these two [illegible: 2 words]; as well known among them as those amongst us: you shall sow as ye reap, drink as ye brew, be [illegible: 1 word] with the same sawce &c. Compare herewith those divine Proverbs, Isa. 33 1. [illegible: 2 words] Rev. [illegible: 1 word]. 10. & [illegible: 1 word]. 6. Prov. 12. 14. & 13. 2, 21. & 14. 14, 22. & 22. 8. Iob 4. 8. Mark. 4. 24. God delights to give men their own, as good as they brought, to pay them home in their own coyn, or as the text here, and the Hebrew proverb hath it, to remete them their own measure,Middah cenegedh [illegible: 1 word]. Isa. 3. 10, 11. with the mercifull to shew himself mercifull, and with the froward to wrestle: he will be as froward asPsal. [illegible: 1 word]. 26. they for the hearts of them, beat them with their own weapons, overshoot them in their own bowes, shape their estates according to their own [illegible: 1 word], and cause others to write after their copies, as it fared with Pharaoh, Adonibezek, Agag, &c. [illegible: 1 word] sinned in fullnesse of bread, and it is [illegible: 1 word] noted, that their victualsGen. 14 11. were taken from them by their four Kings. Their eyes were full of uncleannesse, and they were smitten with blindnesse: they burned [illegible: 2 words], and were burned with fire: they sinned against nature, and, against the course of nature, [illegible: 1 word] and [illegible: 1 word] them: Eglon stab'd into the guts, findes his bane the same way with his sinne; Sisera annoys Gods people with his iron [illegible: 1 word], and is slain by a nayle of iron. Iesabels brains, that devised [illegible: 1 word] against the innocent, are strew'd upon the stones: by a [illegible: 1 word] to Iezreel she shed the bloud of Naboth, and by a letter from [illegible: 1 word], the bloud of her sonnes is shed. Nebuchadnezzar destroid Solomons Temple (that [illegible: 1 word] years work of so many thousands) therefore let him be turned a grazing, and seven seasons passe over him, saith the oracle, Dan. 4 16. The blasphemers in the Revelations, gnaw their tongues through pain, and Dives (for [illegible: 4 words]. like [illegible: 1 word]) was tormented in that part chiefly. Appion scoffing [illegible: 1 word] Religion, and especially at circumcision, had an ulcer at the same time, and in the same place. Phocas a wilde, drunken, bloudy, adulterousCyprian. [illegible: 1 word]. tyrant, was worthily slaughtered by Heraclius, who cut off his hands and feet, and then his genitals by peece-meale.Zonaras. The Donatists that cast the holy Elements in the Lords Supper to dogs, were themselves afterward devoured of dogs. Iohn Martin of Briqueras, a mile from Angrogne, vaunted every where, that he Dikes Worthy Communicant. would [illegible: 1 word] the Ministers nose of Angrogne, but was himself assaulted by a wolfe, which bit off his nose, whereof he died mad. Act and Mon. sol. [illegible: 1 word]. St [illegible: 1 word] Elerker, Knight Marshall of Callice, in Q Maries raign, being present at the death of Adam Damlip Martyr, bid the exetioner dispatch, saying, that he would not away till he saw the traytours heart out. Shortly after this Sr Rafe was slain, amongst others, in a skirmish at Bullein, and his heart cut out of his body [illegible: 1 word]. [illegible: 1 word]. by the enemies: a terrible example to all mercilesse and bloudy men, &c. [illegible: 1 word] no cause was known, why they should use such indignation against him more then the rest, but that it is written, with what measure ye meat, it shall be measured to you again: B. Ridley told Steven Winchester, that it was the hand of God Ibid. 1232. that he was now in prison, because he had so troubled others in his time. And as he had inslamed so many good Martyrs, so he died miserably of an inflamation, that caused him to thrust out his tongue all swoln and black, as Archb. Arundell had died before [illegible: 1 word]. 1622. him. The Archbishop of Toures made suit for the erection of a Court, called Chambre [illegible: 1 word], wherein to condemn the Protestants to the fire. He was afterward striken with a disease called The fire of God, which began at his feet, and so ascended upward, Ibid 1911. that he caused one member after another to be cut off, and so did miserably. And there is mention made of one Christopher an unmercifull Courtier, who suffering a poor Lazar to die in a [illegible: 1 word] by him, did afterwards perish himself in a ditch. To return to Ibid. 1907. the present purpose, Laurentius Valla censured all that wrote before him, Erasmus comes after, and censures him as much: Beza findes as many faults with Erasmus, and not without cause, as appeareth by that one passage among many in his Annotations on Rom. 7. 21. I finde then a law, that when I would doe good, evil is present with me; Erasmus Originem secutus, scripsit Paulum hoc [illegible: 1 word] balbutire, quùm ipse potiùs ineptiat. Scaliger the Hyper-critick gives this absurd and unmannerlyScalig [illegible: 1 word] Poet cap 16. censure; Gothi belluae, Scoti non minus Angli perfidi, inslati, feri, contemptoris, stolidi, amentes, inertes, inhcspitales, immanes. The Gothes are beasts, so are the Scots. English men are perfidious, proud, fierce, foolish, mad-men, slow-bellies, inhospitall, barbarcus. Another comes after him, and saith, His bolt, you see is soon shot, and so you may happily guesse at the quality of [illegible: 1 word] Geog. [illegible: 1 word] [illegible: 1 word]. the Archer. Tacitus speaks reproachfully of both Jews and Christians; [illegible: 3 words], [illegible: 2 words]; [illegible: 1 word] [illegible: 3 words] appeliat. and is paid his own as well, both by Tertullian and [illegible: 1 word]. If men suffer in their good names, they may thank themselves, mostly. Contempt is a thing that mans nature is most impatient of: those that are given to slight and censure others, are punished with the common hatted of all. Imitation and retaliation are in all men naturally, as we may see in every childe. And that of Salomon is in this sense found most true; As in water face answereth to face; so doth the heart of a man to a man. None are so [illegible: 1 word] and censured, as those that are most censorious. The places they live in, groan for a vomit to spew them out.

Verse 3 And why beholdest thou] Here's the true method of preaching, by doctrine and vse, explication and application. [illegible: 1 word] must (as our Saviour in this text) bring hammers with their nails, Jer. 23. 29. and drive them into the very head, yea goad men to the quick, [illegible: 1 word]. 12. 11. that the peoples hearts may either break, as theirs, Act. 2. 37. or burst, as theirs, Act. 7. 54. A generall doctrine, not applyed, is as a sword without an edge, not in it selfe, but to us, through our singular sencelesnes: or, as a whole loaf set before children, that will do them no good: the bellows will be burnt in the fire, but the drosse remains still. A garment fitted for all bodyes, is fit for no body: and that which is [illegible: 2 words] quod siccum & [illegible: 1 word] est. [illegible: 1 word] anus [illegible: 1 word] vertit. spoken to all, is taken as spoken to none. The moat that is in thy brothers eye] The mote or straw: The word (beam) seems rather to have [illegible: 1 word] to a straw, then to a mote; And this is an evill desease that I have seen under the Sunne, that men (and those of the better sort sometimes) here nothing, talke of nothing so willingly, as they do of other mens [illegible: 2 words]. [illegible: 3 words]. [illegible: 1 word]. faults, Psal. 50. 20. thou sittest and speakest against thy brother, &c. There is no discourse that men will sit so long at, and be so taken with as this. The words of the tale-bearer are as [illegible: 1 word], and they go down to the bowels of the [illegible: 1 word]: Many are never well, longer [illegible: 1 word]. 18 8. then they are holding their fingers in other [illegible: 2 words], amplifying and aggravating their [illegible: 1 word] and failings, not onely most [illegible: 1 word], but almost tragically; not once mentioning their good parts and practises. These are like crows, that fasten onely upon carrion, Vultures ad [illegible: 2 words] feruntur. Basil. or the Horse-fly, that if he happen into a field that is [illegible: 1 word] so full of sweet flowers, yet if there be but a little filthy dung in it, his eye and sent is onely to that, and upon that onely will he light. [illegible: 4 words], [illegible: 1 word] non in fronte [illegible: 1 word] in [illegible: 1 word] habet. [illegible: 1 word]. [illegible: 2 words] 14. David compareth such as these to the Aspe, that is quick of hearing but very ill sighted (having his eyes not in his forehead, but in his [illegible: 1 word]) weak but full of poison. Herein onely is the difference. That poison that Aspes vent to the hurt of others, they keep within them, without hurt unto themselves. But the malicious Non est [illegible: 3 words]; [illegible: 4 words] [illegible: 1 word]. censurer is his own worst enemy: for as he sets his mouth against heaven, and his tongue walketh thorow the earth Psal 73. 9. so by misjudging, (out of an inward hatred of another) all [illegible: 1 word] actions and intentions, he pulls upon himself, the hatred both of heaven and earth; for his trampling upon Gods jewels, because a little [illegible: 1 word]. God doth unwillingly see the faults of his children, Numb. 6. 23, 21. yea he passeth by their iniquity transgression and sinne, Micah 7. 18. with one breath both these are reported. The high-places were not removed, yet neverthelesse Asaes heart was perfect &c. So 1 Pet. 3. 6. compared with Gen. 18 12. Sarabs whole sentence was vile and profane: not one good word in it, but this, that she called her husband Lord. God of his goodnesse takes notice of that word, and records it, by St Peter, to her eternall commendation. He spyeth out and severeth gold, though but a dramme, from a messe of drosse; good grain, though but a handfull, from a heap of chaffe, cuts out that which is perisht, (as men do out of a rotten apple) and preserves the rest. Be ye [illegible: 2 words]. [illegible: 1 word]. 2. therefore followers herein of God, as dear children: And walke [illegible: 1 word] Cor. 13 5. in love, &c. [illegible: 1 word] thinketh not evil, but beleeveth all things, hopeth all things, strains to hold a good opinion, where it hath least probability to induce it; rashly rejects none, in whom it seeth signes of grace: according to that of our Saviour, See that ye despise not [illegible: 1 word]. [illegible: 1 word], 10. one of these little ones, neither for errour in judgement, Rom. 14. 3. 10. nor for slips and infirmities in life and conversation, and that because God despiseth them not, but guards them by his [illegible: 1 word], vers. 10. and saveth them by his Sonne, whom he sent for the purpose, vers. 11. And 1 Thes. 1. 4. Knowing brethren beloved, your [illegible: 1 word] of God, viz. by your effectuall saith, laborius love, [illegible: 1 word] hope, vers. 3. although they were so compassed with [illegible: 2 words]. 3. [illegible: 1 word]. infirmities, as he doubted lest the Tempter had rempted them, and his labour had been in vain: he feared their utter Apostacy. So, Heb. 5. 10. he could not but be perswaded of them better [illegible: 1 word], and such as accompany salvation, though he had justly and sharply reproved them for their dulnesse of hearing, and slownesse of proceeding; [illegible: 2 words] before their eyes that terrour of the Lord upon Apostles, to quicken their pace, and excite them to proficiency. I am black [illegible: 1 word] the Church, but comely, as the tents of [illegible: 1 word] 1. 5. Kedar, as the curtains of Solomon. The Kedarites dwelt in tents and open fields, where all was exposed to the parching Sunne in the [illegible: 1 word]; but in Arabias [illegible: 1 word], and they were very rich and glorious, (see Ezek. 27. 21. Jer. 49. 28, 29, Isa. 21. 13, 16, 17. full of precious jemms, gold, and pleasant odours. Arabia lookt [illegible: 1 word], yet by searching it regularly, there were to be found things of [illegible: 1 word] price. So is it with many of Gods people, especially [illegible: 1 word] the scorching heat of temptation, desertion, or outward affliction, &c. He that [illegible: 1 word] his own conjecture, may condemne a deer child of God, and approve a detestable heretick, as Philip did Simon Magus. If his eyes be too fast fixed either on the Saints infirmities or the hypocrites fair pretences. they may bring forth, as Jacobs sheep did, spotted fruits. But considerest not the beam that is in thine own eye] Most mens mindes are as ill set as their eyes: they can turne neither of them inwards. They tell us of a kinde of witches, that stirring abroad [illegible: 1 word] apud [illegible: 1 word]. would put on their eyes, but returning home, they boxed them up again. The Philosophers call upon us, to look to the hinder part of the wallet. And St James saith, Be not many [illegible: 1 word] Jam. 3. 1, 2. or teachers: and mark the reason, which he prescribeth as a remedy: For in many things we sinne all. Now those that in the sense of their own sinfulnesse are poore in spirit, will soon be meek and mercifull to their fellow sinners: they that have proved their ownGal. 6. 1, 2, 4. works, and found all to be (not good and very good, as God didJcr. 24. [illegible: 1 word]. his, but) naught and starke naught, as the figgs in Jeremy, will be content to bear one anothers burdens, and restore such as are overtaken in a fault with the spirit of meeknesse, considering themselves, lest they also be tempted. They will be as willing to lendErratis veniam [illegible: 2 words] par est. mercy now, as they may have need to borrow mercy another time. And consciousnesse of their own corruptions will make them compassionate towards others in this kinde. The [illegible: 1 word] [illegible: 1 word]. word, that signifieth to censure, signifieth also, and in the first place, [non-Latin text not transcribed] arguo, [illegible: 1 word] serior, post, [illegible: 1 word]. [illegible: 1 word]. to be idle. Whereunto agreeth that of St Paul, (speaking of [illegible: 1 word] widdows,) they learn to be idle, wandring about from house to house: and not onely idle, but [illegible: 1 word] also and busy-bodies, speaking of things that they ought not. Those that travel not1 Tim. 5. [illegible: 1 word]. with their own hearts, have both leasure and list to be medling with others.

Verse 4. Or how wilt thou say to thy brother &c.] How impudent are hypocriticall finde-faults, that can say such things to others, when themselves are most obnoxius? whence is this, but either from a secret desire of purchasing an opinion of freedome from the faults they so boldly censure in others, or that they may thereby the sooner insiouate and ingratiate with them they deal with? The Vulgar Translation reads here Frater sine, &c. Brother, [illegible: 1 word], [illegible: 2 words]. let me pull out the mote that is in thine eye, &c. [illegible: 1 word] lips and a wicked heart, are like a potsheard covered with silver [illegible: 2 words] 13. cap [illegible: 1 word] drosse. When he speaketh fair, believe him not: for there are seven [illegible: 1 word]. 26. [illegible: 1 word], [illegible: 1 word]. abhominations in his heart; but there lyes a great beam of hypocrisy between him and himself, that he cannot discern them. These are they, that by good words and fair speeches deceive the [illegible: 1 line] hearts of the simple, as the serpent did Eve. You would think, by their [illegible: 1 word], soothing hony-words, they were wholly set [illegible: 1 word] seeking your good: when they meerly serve not the Lord Jesus Christ, but their own bellies, as those Popish flesh-flies. Faithfull are the wounds of a friend, (fair they are and pleasant, saith the Chaldee here) but the kisses of an enemy are [illegible: 1 word], as were those of Ioab to Amasa, and Iudas to Christ. [non-Latin text not transcribed] non [illegible: 1 word]. 27. 6. [illegible: 1 word] [non-Latin text not transcribed], saith Philo. Love is not alwaies in a kisse: there are that [illegible: 1 word] and kill. David would not taste of their dainties, nor endure that [illegible: 1 word] should pouer upon him the [illegible: 1 word] oyntments (as at [illegible: 1 word] it was the custome among that people, Luke 7. 46.) [illegible: 1 word] if the [illegible: 1 word] smite him, he would take it for a singular [illegible: 1 word]. Let him reprove me, saith he, it shall be an excellent oyle, and [illegible: 3 words], [illegible: 1 word]. shall soak into me, as [illegible: 1 word] oyle doth into wooden [illegible: 1 word]. It shall [illegible: 1 word] break my head; my heart it may; and so make way for the [illegible: 1 word] of Gods grace which is not poured, save onely into broken [illegible: 1 word]: for [illegible: 1 word] whole [illegible: 1 word] are full [illegible: 1 word], and so this precious [illegible: 1 word] would run over, and be spilt on the ground, as Bernard [illegible: 2 words].

Verse 5. Thou hypocrite] This is a dull generation, and must [illegible: 1 line] be [illegible: 1 word] sharply or cuttingly, that they may be [illegible: 1 word] in the [illegible: 1 word]. And Ministers, by our Saviours example here, must learn, so [non-Latin text not transcribed]. to instruct, as to sharpen and set an edge upon the word, so as it [illegible: 1 line] may gore the [illegible: 1 word] consciences of their hearers with smarting [illegible: 1 word], that they may hear and fear, and God may heal them, [illegible: 1 word]. 13. 15. Christ turnes [illegible: 1 word] here to such, and bitterly [illegible: 1 word] against them, as elsewhere likewise he [illegible: 1 word], but [illegible: 1 word], [illegible: 1 word]. 23. of the Gospel, dragging them down to [illegible: 1 word] by a chain of eight [illegible: 2 words], as so man, links, and closing up all with that [illegible: 2 words], [illegible: 1 word] serpents, ye generation of vipers, How [illegible: 3 words]. [illegible: 1 word] ye [illegible: 1 word] the [illegible: 1 word] of hell? verse 33. and all to shew us, how such kinde of [illegible: 1 word] should be handled. As for those that are [illegible: 1 word] proud and [illegible: 1 word], that none dare declare their way to [illegible: 2 words], God will lay them in the slimy valleyes where are [illegible: 2 words] like them, and more shall come after them: [illegible: 2 words] they [illegible: 1 word] be brought forth to the day of wrath, and, [illegible: 1 line] [illegible: 3 words] they, here Ite Maledicti, go ye [illegible: 1 word], &c. Thou hypocrite, first cast out the beam, &c.] St James telleth us, that the [illegible: 1 word] from above is first [illegible: 1 word], and then peaceable, without judging without hypocrisy. And these two last are setIt was said of [illegible: 1 word], [illegible: 2 words] a [illegible: 1 word], not [illegible: 1 word]. It [illegible: 1 word] as truly [illegible: 2 words] of the [illegible: 1 word]. He hates [illegible: 1 word] not sins These he [illegible: 1 word], those [illegible: 2 words]. Dike. Act. [illegible: 2 words] fol. [illegible: 1 word]. [illegible: 1 word], to [illegible: 1 word] us, that the greatest censurers, are commonly, the [illegible: 2 words]; and as any one is more wise, he is more [illegible: 1 word] of his [illegible: 1 word]. Hence also St Peter, after he had said, Lay [illegible: 3 words], guil, hypocrisy, envy, addeth, and evil [illegible: 1 word]: to note, that censuring, and all other evils of the tongue, are gendred of any of the fore-mentioned. For wicked men are apt to [illegible: 1 word] as [illegible: 1 word] use; as the envious devil accused God to our first parents of envy; the covetous person thinkes all the world to be made of covetcusnesse. Caligula did not believe there was any chast person upon earth. And Bonner said to Mr [illegible: 1 word] the [illegible: 1 word], I dare say that Cranmer would recant, if he might have his living again: so measuring him by himself. Those that have a blemish in their eye, think the skie to be ever cloudy: and such as are troubled with the [illegible: 1 word], see all things yellow: so do those that are [illegible: 1 word] with malice and hypocrisie, think all like themselves. Contrarily, Mary [illegible: 1 word] thought the gardiner should have had as much good-will to Christ as shee had. Little did Jacob suspect that Rachel had stole her fathers Idols: or the [illegible: 1 word], that Judas had harboured such a traytor in his heart, as [illegible: 1 word] against his Master. They rather suspected [illegible: 1 word] man himself then Iudas. And when our Saviour bad him, what thou doest, do Iohn 13 26. [illegible: 1 word], they thought he had meant of making provision, or giving something to the poor. Also when the woman poured the precious [illegible: 1 word] upon our Saviour, and Iudas [illegible: 1 word] the fat as a waste, though he did it because he was a thief, and cared not a pin for the poor, yet all the Disciples approved of what he said, and [illegible: 1 word]. 26. [illegible: 1 word]. are therefore made authors of his speech by one of [illegible: 2 words]; so little did they perceive his [illegible: 1 word] or his [illegible: 1 word]. True goodnesse is not [illegible: 1 word], censorious, quarellous. It is for an Esau to complain of his fathers store; Hast thou but one blessing? of his brothers subtilty; was he not rightly called Jacob? The godly man casts the [illegible: 1 word] stone at himself, and with Iacob [illegible: 1 word] out, I am not worthy Lord, the least of thy loving [illegible: 1 word]. Loe, I have [illegible: 1 word], and I have done wickedly, [illegible: 1 word] these [illegible: 1 word] what have they done? Let thine hand I pray thee be against me, &c. said2 Sam. 2. 7. David, when he was come to himself; who before this, when he had [illegible: 1 word] his conscience with the stain and sting of [illegible: 1 word], both [illegible: 2 words] fact of the cruel rich man (complained of by Nathan) with too much severity, even above the Law; and shortly Ibid. [illegible: 1 word]. 31. after tortured the miserable Ammonites without all mercy, putting them under saws, harrows, and axes of iron, and making them passe thorow the brick-kilne, &c. This he did before [illegible: 1 word] conscience was awaked out of that dead Lethargy (whereinto Satan had cast him) by the trumpet of the Law: before he was convinced of sinne by the sanctifying Spirit, and purged thereby from those pollutions he had [illegible: 1 word] wallowed in. But if God will but once more make him to hear of joy and gladnesse, [illegible: 1 word], 51. 8. 12, 13 that his broken bones may [illegible: 1 word]; if he will but restore unto him the joy of his salvation, and stablish him with his free Spirit, then, insteed of censuring, and setting against others, he will teach transgressours Gods waies, and sinners shall be converted unto him. He will no longer insult, but in meekness: instruct those that oppose themselves, if God peradventure will give them (as he had done him) repentance to the acknowledging of the truth; and that they may awake [illegible: 1 word] of the [illegible: 1 word] of the devil, who (as the Ammonites were by David) are taken captive2 Tim. 2. 26. by him at his pleasure. Put them in minde, saith Paul, to speak Tit. 3. 2, 3. evil of no man. And why? For we our selves also (even I Paul, and thou Titus) were sometimes foolish, disobedient, deceived, &c. and have yet still a world of work within doors about the discovering and [illegible: 1 word], the mortifying and mourning over our own unruly lusts, and unchristian practices. A fincere heart is ever most censorious and severe against it self. But it is set here by our Saviour, as a visible brand upon the face of the [illegible: 1 word], that as he is ever tampering and medling with other mens motes; so he never hath either leisure or pleasure to look into his own rotten heart, and rebellious courses. Galileus used [illegible: 2 words], to [illegible: 1 word] mountains in the Moon: so doe these to finde faults in those that are farre better then themselves; they can pierce beyond the Moon, and spy the least moat in the Sunne, the smallest infirmity in the most glorious Saint; yea, some errours and exorbitancies that never had any [illegible: 1 word] but in their imagination, detesting those sins in others that they [illegible: 1 word] in themselves. And then shalt thou see clearly, &c.] There is in every godly man an holy bashfulnesse, an ingenuous modesty, that he would be foully ashamed to charge others with those crimes, which [illegible: 2 words] allow in himself. Not so every profligate [illegible: 1 word], frontlesse Pharisee, censorious hypocrite. These think, belike, to binde [illegible: 1 word] their own bleeding souls with a palliate cure, as they call it, by goring very bloudily into other mens consciences, whereas they never yet purged their own. Thus dealt the Priests [illegible: 2 words]. and Elders with our Saviour, the false Apostles with Paul, Porphyry Iisdem [illegible: 2 words] & [illegible: 4 words]. Arch. [illegible: 1 word] in gravis. ques. In [illegible: 1 word] & vita sunt boni veraces in sermone, in [illegible: 3 words]: sed [illegible: 2 words] est [illegible: 1 word] & [illegible: 1 word]. Jacob. Lielensten. [illegible: 1 word]. (and others of the same brain) with the Primitive Christians, and the Papists with the Waldensis; whose freedom of speech, in blaming and reproving the dissolute manners, and actions of the Clergy, Effecit, ut plures [illegible: 2 words] iis [illegible: 1 word] a quibus [illegible: 2 words] alieni, saith [illegible: 1 word], was the cause that they were reported to be Manichees, Catharists, what not? And yet a certain Dominican was forced to confesse, that [illegible: 1 word] were good in their lives, true in their speeches, full of brotherly love one towards another, but their faith, saith he, is incorrigible, and as bad as may be. And why? but because they maintained, that the Pope was Antichrist, that the Court of Rome was intolerably corrupted, the Clergy debauched, &c. Novum [illegible: 1 word] Caie Caesar, &c. S. Paul was become the Galathians [illegible: 1 word], because he told them the truth, and so were these, the [illegible: 1 word]. There was found a certain Postiller, that meeting withOmnis vita [illegible: 2 words] est, & nihil bonum [illegible: 1 word] summo [illegible: 1 word]. this [illegible: 1 word] passage in S. Augustine. The whole life of [illegible: 1 word] is [illegible: 1 word]; neither is there any thing good without the chiefest good; [illegible: 1 word] est [illegible: 1 word] sententia, said he, This is a cruell sentence. This was a sinfull censure, say I, passed by a man that was never trulyAug. de vera innocen. cap. 56. humbled with the sight and sense of his own wicked and wretched [illegible: 1 word] by nature and practice; a stranger to himself, and therefore so uncharitable to another. It is not evil to marry, saith one, but good to be wary. So, it is not [illegible: 1 word] to reprove an [illegible: 1 word], but let a man take heed he hear not; Phisitian healthy self. [illegible: 1 word], Nihil [illegible: 2 words], [illegible: 2 words], [illegible: 2 words]. first pull the beam out of thine own eye. The Apostle after he had given rules for reproving, Ephes. 5. 11, 12, 13. [illegible: 1 word], [illegible: 1 word]. 15. See that ye walk circumspectly, or exactly, that none may [illegible: 1 word] blame or blemish you, with any foul fault. Infirmities are [illegible: 1 word] [illegible: 2 words] o [illegible: 4 words], qui [illegible: 5 words]. in the best, and will be, till they come to be the spirits of just men made perfect, Heb. 12. 23. And this is a means to make them warn the [illegible: 1 word] with more feeling experience and compassion, Heb. 2. 17. But say they be [illegible: 1 word] of grosse sinnes (as these [illegible: 1 word]) though they should begin at home, and first cast out the beam of their own eye, yet if they speak according to Gods Word, and the thing be so indeed, hear them hardly, Matth. [illegible: 1 word]. 2, 3. [illegible: 1 word] by them. An Angel may speak in an [illegible: 1 word], and God by Balaam. The words doe but passe thorow him (as when [illegible: 1 word]. 13. [illegible: 1 word]. a man speaks [illegible: 1 word] a trunke) they are not polluted by him, because not his.

Verse 6. Give not that which is holy to dogs, &c.] Having [illegible: 4 words] [non-Latin text not transcribed] [illegible: 1 word]. [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. shew'd How, here our Saviour shews Whom we should [illegible: 1 word], Give not holy things, wholsome counsels or rebukes (called [illegible: 1 word] where reproofs of life, precious balms, excellent ointments, [illegible: 1 word] may [illegible: 1 word] a wound, but make none) to dogs, that will not [illegible: 2 words] by the [illegible: 1 word]; or swine, that if they light upon such a [illegible: 1 word], will only [illegible: 1 word]. and go their waies. Beware of dogs, beware of [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. evil workers, such especially [illegible: 2 words] wrought so hard, walked so [illegible: 1 word] and so [illegible: 1 word], that now they [illegible: 1 word] set down to rest in the seat of [illegible: 3 words]. [illegible: 1 word]. the [illegible: 1 word]. Beware of such botches; [illegible: 1 word] no good to be [non-Latin text not transcribed] [illegible: 1 word]. done upon [illegible: 1 word], or to be gotten by them, but a great deal of danger. The [illegible: 1 word] admonished all they met; if men [illegible: 1 word] not [illegible: 1 word], they connted it an easie losse, to cast away a few words upon [illegible: 1 word]. But our Saviour prescribeth us prudence and caution. He will not have holy [illegible: 1 word] spent and [illegible: 1 word] upon [illegible: 1 word], his pearls trampled on by swinish [illegible: 1 word]. Mourn weJer. 9 1. may, with Jeremy for such mad dogs, as [illegible: 1 word] flee in the face of them that fairly tell them of their faults. Pray we must and [non-Latin text not transcribed] [illegible: 1 word] So [illegible: 3 words]. pity such [illegible: 1 word] swine, such [illegible: 1 word] and scurrilous wretches, as grunt against goodnesse, and feed insatiably upon the garbage of carnall contentments. As dogs and swine were unclean creatures and unfit for [illegible: 1 word]; so are those for admonition, that would entertain it with cruelty [illegible: 2 words]. Speak not in the ears of [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] 9. [illegible: 1 word]. [illegible: 1 word], saith Solomon, for he will despise the wisdome of thy words. And again, [illegible: 1 word] not a scorner, lest he hate thee, rebuke a wise man, and he will love [illegible: 1 word]. David praies for a friendly reprover, Psal. 141. [illegible: 1 word] 13. 23. [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. 5. Job [illegible: 1 word], Make me to know my transgression, and my sinne Hezekiah [illegible: 2 words] at that sharp and sad message. Jonah, though tetchy enough, laies his hand upon [illegible: 1 word] mouth, and seals up his prophecy with [illegible: 1 word] after Gods [illegible: 1 word]. [illegible: 2 words] licet [illegible: 1 word] perstricta. The Virgin Mary held her peace, Joh. 2. 5. when her sonne took her up so [illegible: 1 word] for her [illegible: 1 word], afore [illegible: 2 words] company: So did S. Peter, when S. Paul took him up for [illegible: 1 word] at [illegible: 1 word], Gal. 2. 14. and commendeth that Epistle, [illegible: 1 word] S. Paul had witnessed that reproof, among the rest, 2 Pet. 3. 16. The two Disciples going to Emaus constrained that [illegible: 2 words]. stranger, that had chidden them for their unbelief, to abide and eat with them. And luke warm Laodicea, so roundly reproved, and [illegible: 2 words] with shamefull spewing out, repented, and was reformed; as some ground and gather from that title our [illegible: 1 word] assumes in the Preface to the Epistle, The beginning of the Creation of God. Eusebius also testifieth, that there was a [illegible: 1 word] Post tam [illegible: 1 word] [non-Latin text not transcribed] haud [illegible: 1 word] resipuit. [illegible: 1 word]. Church there in his daies. Next to the not deserving of a reproof, is the well taking of it. No suggar can bereave a pill of his [illegible: 1 word]. None but the gracious can say, Let the righteous smite me. Bees only passe by Roses and violets, and sit upon Thyme, which is hot and biting. Most men, when we seek to fetch them [illegible: 1 word] of their sins, to awaken them out of the snare of the devil, they [illegible: 1 word] and snarl, as [illegible: 1 word] that are wakened out of sleep are apt to do. They snuf and take scorn, are as horse and mule, untameable, untractable, the more you rub their galled backs, the more they kick. These stray-asses will not be brought home, Exod 23. 45. These old bottles will break with such new wine: The more you touch these toads, the more they swell: the more you meddle with these serpents, the more they gather poison to spit at you. Go about to cool them, you shall but adde to their heat, as the Smiths forgefries, when cold water is cast upon it; and as hot water, if stirred, casteth up the more fume. Joseph [illegible: 1 word] for his good will in this kinde, hated of his brethren: [illegible: 1 word] of Saul, who cast a javelin at him: Micaiah of [illegible: 1 word], Amos of Amaziah, Jeremy of his [illegible: 1 word] Countrey-men, Christ of the Jews, Paul of the Galathians, Iohn Baptist of Herod. If [illegible: 2 words] his white sin (and who will stand still to have his eyes pickt [illegible: 1 word]) Iohn must to prison. In other things he will dance [illegible: 1 word] Iohns pipe; but if his incest be medled with, Iohn must hop [illegible: 2 words]. Say to wrest that string in tune, and it will snap, and break upon you. Now for such scoffing Ishmaels and furious [illegible: 1 word], that refuse to be [illegible: 1 word], hate to be healed, let them read their doom, Psal. 50. 21, 22. and see [illegible: 1 word] their destiny. Every good man is [illegible: 3 words] to passe by them as incorrigible, [illegible: 1 word], and not to [illegible: 1 word] them so much as a pull out of the fire, so much as a [illegible: 1 word] to prevent those curses [illegible: 1 word] are comming upon them. [illegible: 1 word] he that is [illegible: 1 word], muse be [illegible: 1 word] still; he must wallow as [illegible: 2 words], [illegible: 2 words] in his own corruptions; he must rage [illegible: 1 word] mad dog, [illegible: 1 word] run on to the pit of hell, no body must offer to stop [illegible: 2 words] him in his [illegible: 1 word].

Verse 7. Ask and it shall be given you, &c.] Whereas it might be objected, These are hard lessons, neither know we how to quit our selves in the discharge of them. Our Saviour answers, as Esay did before him, Seek ye the Lord while he may be found, [illegible: 1 word]. 55. 6. call ye upon him whiles he is neer: and as S James adviseth after him:Jam. 1 5. If any man want wisdom, let him ask [illegible: 1 word] of God. Ask saith he, and it shall be given you. Run to the great Doctour of the [illegible: 1 word], as Agur did to Ithiel and Ucal, Prov. 30. 1. and he will teach you: seek his face and favour, and ye shall surely finde it; Knock at the beautifull gate of Heaven with the hand of faith, and itAct. 12. shall open unto you (as the Iron gate did to Peter,) of its one accord. Elishaes staffe was laid (by his appointment) upon the dead childes face, but [illegible: 1 word] was neither voice nor hearing. He went therefore himself, and shut the door upon them twain, and 2 King. 4 31, 33. praied unto the Lord. This staffe he knew was long enough to reach up to heaven, to knock at those gates, yea to wrench them open. Ask therefore that your joy may be full. Hitherto ye have asked me nothing, saith Christ, disliking our dulnesse to this duty. Quidest cur nihil petis? pete [illegible: 1 word] privatus, de me queraris; said [illegible: 1 word]. in [illegible: 2 words]. Severus the Emperour to his Courtiers, What meanest thou to ask nothing of me? Ask, that thou maiest have no cause of complaint against me. And Pope Nicolas the fifth (a great favourer of learning) When he was told of some in Rome that made good verses: They cannot be good Poets, said he, and I not know them. Why come they not to me, if good, Qui Poetis etiam [illegible: 1 word] [illegible: 1 word] in [illegible: 1 word]. pateo, Who am a friend to Poets, though not so good? [illegible: 1 word] so iciteth sutours, and the Father seeketh such to worship him, Joh. 4. 23. not for any thing he gets by it, but meerly for our benefit: as the Sun draws up vapours from the earth, not for it self, but to moisten and fatten the earth therewith. And although he come not ever at first call, yet be not discouraged with silence or sad answers. He is neerest to such sutours as with Mary, cannot see him for their teats and griefs: if, with her, they continue to seek him in humility, If they rest not rapping and bouncing at his gates, he will open unto them, for their importunity, Luk. 18. 5, 7. The Saints [illegible: 1 word] have present audience, as Eleazer, Gen. 24. 15. Daniel, Chap. 9. 23. The Disciples, Act. 4. 31. And [illegible: 1 word], who came leaping out of his [illegible: 1 word], with Vicimus, Vicimus in his [illegible: 1 word]. But what if they have not? far be it from them, to think that God is asleep, or gone a journey, as the Prophet jeareth at Baal: or that he wanteth ears, as the Image of Jupiter did [illegible: 3 words] imago. auribus carens. Plut. at Creet. [illegible: 1 word] he that bids us ask, meaneth to give: as when we bid our children say. I pray you father give me such a thing: We doe it not but when we mean to give it them. If he deferre help, let it humble us, as it did David, Psal. 22. I cry in [illegible: 1 word] day time, but [illegible: 1 word] hearest not, &c. But thou art holy, &c. Others have praied and sped, Our fathers trusted in thee, they cryed unto Psal. 22. [illegible: 1 word]. 3, 4, 5, 6. [illegible: 1 word] and were delivered: But I am a worme and no man, yet will I call upon him (not onely in my sinking, but) from the bottom of the deeps. Let it also quicken us to further fervency, as it did2 Cor. 12. S. Paul, and the Church, Psal. 80. 3, 7, 19. never giving over theLuk. 18. 11. fuit (with the importunate widdow,) till we have obtained it. He that prayeth, moveth God, not as an [illegible: 1 word] moveth hearers, but as a childe, his father. The end of oratory, is to speak perswasively, not alwaies to perswade: but the end of prayer is to prevail, and speed; Ye which are Gods remembrancers, giveIsa. 62. 7. [illegible: 1 word] no rest, till ye have what ye beg. Ask, scek, knock: use anIt shews instantissimam necessitatem. unwearied importunity: slip not any opportunity, pray without [illegible: 1 word], pray continually: set aside all for prayer, wait upon it,Aug. (as the word signifieth) Col. 4. 2. with Act. 10. 7. But must we [non-Latin text not transcribed] Colol. 4. 2. never leave praying? (may some say) till we have our request granted? there are other things to be done? True: and you must give over the words of prayer for a season, but never the suit ofRom. 12. 12. praier. A begger (for example) comes to a rich mans gate, and triesOb. Sol. for an alms, but none there answers him. He being a poor man, hath something else to doe, then to beg: and therefore he sits him down, and knits or knocks, or patcheth, &c. and betwixt whiles, beggs and works, works and beggs. So should we, follow our necessary businesse, and yet continue our suit for grace. And the rather, because beggers hold out to ask, where yet, they have no promise it shall be given them: nay when (many times) they are frowned upon, threatned, punished for begging. And whereas beggers come no neerer house, then the porch or entry, and so know not whether the master of the house be providing for them an alms or a cud gell. All Gods petitioners, that call upon him in truth, are admitted into the parlour, as I may so say, into Gods speciall presence. An hypocrite shall not [illegible: 1 word] before him, Job 13. 16. Bat the upright shall dwell in his presence, Psal. 140. 13. He hideth not his face from such, but when they cry, he [illegible: 1 word], Psal. [illegible: 1 word]. 24. And it shall be given you] It is not said what shall be given, because the gift is above all name, saith Austin. Like as Amos 4. 12. Thus will I doe unto thee: Thus? how? Non nominat mala, ut omnia timeant, saith [illegible: 1 word] out of Hierom: No evil is named, that they may fear all.

Verse 8. For every one that asketh receiveth, &c.] And he is worthily miserable, that will not be happy for asking. Praier (saith Lambert the Martyr) is in Scripture much commended, and many great and unmeasurable benefits are shewed to [illegible: 1 word]: [illegible: 3 words]. [illegible: 1 word] [illegible: 1 word]. thereupon, that men should the more lustily give themselves thereunto. Thus Jacob wrestling with God, both by might and [non-Latin text not transcribed] [illegible: 1 word], (as the word signifieth) both by the strength of his body, and force of his faith, he grounded his praier upon Gods gracious [illegible: 1 word]; which he rolls as sugar in his [illegible: 1 word], and repeats it again [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word], [illegible: 1 word]. and again. See the same course taken, 2 Sam. 7. 25. 1 King. 8. 25. &c. Dan. 9. 2, 3, Psal. 12. 5, 6, 7. Act. 4. 25, &c. Cast [illegible: 1 word] of hope in the darkest desertion, wait for day, and pray, as those in the shipwrack, Act. 27. pleading that precious [illegible: 1 word], Isa. 50. 10. This help if we use not, we shall either pray [illegible: 1 word], [illegible: 2 words] without fire: or, as the Pharisee, proudly, or as the Thessalonians, as men without hope: which is to deny our own praiers. He cannot possibly be poor, that can pray in faith: because God is rich to all such, Rom. 10. 12. and giveth [illegible: 1 word] to such as so ask, Jam. 1. 5. Never did the hand of faith [non-Latin text not transcribed]. knock in vain at Gods gate. The AEdiles (or Chamberlains) amongst the Romans, had ever their doors standing open, for all that had occasion of request or complaint, to have free accesse to [illegible: 1 word]. Gods mercy-doors are wide open to the praiers of his [illegible: 1 word] people. The Persian Kings held it a [illegible: 1 word] of their silly glory, to deny an easy accesse to their greatest Subjects. It was death to sollicite them uncalled. [illegible: 1 word] her self was afraid. But the King of heaven manifesteth himself to his people, Joh. 14. 21. calls to his spouse, with, Let me see thy face, let me hear thy voice, [illegible: 1 word] 1. 14. &c. and assigneth her negligence herein, as the cause of her [illegible: 1 word], The door of the Tabernacle was not of any hard or debarring matter, but a veil; which is easily [illegible: 1 word]. And whereas in the Temple none came neer to worship, but onely the high-Priest, others stood without in the outer-Court; Gods [illegible: 1 word] are now a [illegible: 1 word] of [illegible: 1 word], and are [illegible: 1 word] to worship in the [illegible: 1 word], and [illegible: 1 word] the Alter, Rev. 11. 1. Let us therefore draw neer with a true heart, in full assurance of faith; Let us comeHeb. 10. 22. boldly to the throne of grace, that we may obtain mercy, andHeb. 4 16. finde grace to help in time of need.

Verse 9, 10. Or, what man is there of you, whom if his sonne ask [illegible: 1 word]. 1. 6. [illegible: 1 word], &c.] By an argument from the lesse to the greater. Our [non-Latin text not transcribed]. [illegible: 1 word]: sententijs [illegible: 2 words]. Saviour [illegible: 2 words] what he had said; that we may ask in faith, nothing wavering, or being at an uncertainty, or at variance with himself, doubting whether he should believe or not.Budaeus in Cō. This is no lesse unpleasing to God, then vnprofitable to us. God is the Father of all mercies, and loveth his, farre more then any naturall father doth his own childe; then Abraham did Isaack, or David Absolom. And according to his affections, such are his expressions: for as he knoweth their needs, so he gives them all things richly to enjoy. He giveth them not, as he doth the1 Tim. 6. 18. wicked, panem [illegible: 1 word], a stone for bread: he feeds them not Alterâ mann fert lapidem, altera panem [illegible: 1 word]. [illegible: 1 word]. Gen. 47. 12. [non-Latin text not transcribed]. Say the [illegible: 1 word]: whereunto our Saviour seems to allude. (as we say) with a bit and a knock. He puts not into their hands. [non-Latin text not transcribed], (as the Greek proverb hath it, whereunto [illegible: 1 word] Saviour here alludeth) for a fish a scorpion: No, he feedeth them with the finest wheat, Psal. 81. 16. and filleth them with fat things [illegible: 1 word] of marrow, Isa. 25. 6. He nourisheth them with the best, as Joseph did his fathers houshold in Egypt, according to the mouth of the little ones, or as so many little ones (saith the Originall) tenderly and lovingly without their care or labour. And whereas some naturall parents have (monstrously) provedLuk. 12. 42. unnaturall; as Saul to Ionathan, and those [non-Latin text not transcribed], Rom. 1. 31. Not so God: as himself is an everlasting father, Isa. 9. 6. So is his [illegible: 1 word], Isa. 49. 14. Ioh. 13. 1. Men may hate their children whom they loved: but he rests in his love, Zeph. 3. 17. they may cast outPsal. 27. [illegible: 1 word] babes, but he gathers them. Father Abraham may forget us, and Israel disown us, Isa. 63. 16. But thou O Lord art our never-failing Father, our Redeemer, &c. The fathers and governours of the Church, may (out of an over-flow of their misguided zeal,) cast us [illegible: 1 word], and for a pretence, say, Let the Lord be glorified. But then shall he appear to your joy, and they shall be ashamed, Isa. 66. 5. The fathers of our flesh [illegible: 1 word] their children after their own [illegible: 1 word]: but he for our profit, that we might be partakers of his holinesse. Heb. 12. 20. He feeds his people sometimes with the bread of adversity, and the Ier. 30. 20, water of affliction: or gives them (as it were) a thump on the backPsal. [illegible: 1 word]. 9. with a stone, to drive them downwards, and makes them eatEzek. 12. 18. ashes for bread, as David; their bread with quaking, as [illegible: 1 word] did: holds them to hard meat (some of the Martyrs were fed with bread made, most part, of saw-dust, and [illegible: 1 word] with bread [illegible: 1 word] 4. 15. prepared with cow-[illegible: 1 word]) He chasteneth them also, other-whiles, not only with the rods of men, but with the severe discipline of scorpions: and this seemeth not, for the present, to be joyous but grievous: Neverthelesse, afterward it yeeldeth the peaceable fruits of righteousnesse, to them that are thereby exercised. They shallHeb. 12. 11. sit down with Abrahram, yea in Abrahams bosome (as they used to lean at feasts) in the Kingdom of heaven: and shall have (not a Benjamins [illegible: 1 word] only, but) a royall diet as Ieconiah had, everyMatth. 8. 11. day a portion. Then shall the Lord stand forth, and say to those [illegible: 1 word]. [illegible: 1 word]. 34. men of his hand, who had their portion here, and whose bellies he filled with his hid treasure. (The Inne-keeper gives the best bits to his guests, but reserves the patrimony for his children) Behold my servants shall eat, but ye shall be hungry, &c. Isa. 65. 13.

Verse 11. If ye then being evil] Even ye my Disciples also: [non-Latin text not transcribed] Never a [illegible: 1 word] better [illegible: 1 word]. For by nature there is never a better of us. But as the historian [illegible: 1 word], that there were many Marij in one Caesar, so there are many Cains and Judasses in the [illegible: 1 word] of us all. Homo est inversus decalogus, saith one: whole evil is in man, and whole man in evil; [illegible: 1 word] in the devil, whose works (even in the best of his Saints) ChristThe [illegible: 1 word] Cretians before conversion were lyers, evil [illegible: 1 word], &c. [illegible: 1 word] must be [illegible: 1 word] rebuked that they may [illegible: 2 words] in the [illegible: 1 word]. came to destroy; to dissolve the old frame, and to drive out the Prince of darknesse, who hath there entrencht himself. And although sinne in the Saints hath received its deaths-wound, yet are there still in the best, [illegible: 1 word] stirrings, and spruntings thereof (as in dying creatures it useth to be) which (without Gods greater grace, and the countermotion of the holy Spirit within them) would certainly produce most shamefull evils. This put S. Paul to that pittifull outcry, Rom. 7. 24. and made him exhort [illegible: 1 word] [illegible: 1 word] 1. [illegible: 1 word]. (though he were a young man rarely mortified) to exhort [non-Latin text not transcribed] 1 [illegible: 1 word]. 5. [illegible: 1 word]. the younger women with all [illegible: 1 word], or chastity; intimating, that, thorough the corruption of his nature, even whilst he was exhorting them to chastity, some unchast motions might steal upon him unawares. A tree may have withered branches, by reason of some deadly blow given to the root, and yet there may remain some sap within, which will bud and blossome forth again. Or, as if some wilde fig-tree, saith a Father, that grows in the walls of a goodly building, and hides the beauty of it, the boughs and branches may [illegible: 1 word] cut or broken of, but the root, which is wrapped into the stones of the building, cannot be taken away, till the walls be thrown down, and the stones cast one from another: So sinne that dwelleth in us, hath its roots so inwrapped and intertwined in our natures, that it can never be utterly [illegible: 1 word]; but pride will bud, Ezek. 7. 10. and the fruits of the flesh will be manifest, though we be daily loppingGal. 5. 19. off the branches, and labouring also at the root. Sinne is an inmate, that will not out, doe what we can, till the house fall upon the head of it; an hereditary disease, and that, which is bred in the bone, will never out of the flesh; a pestilent Hydra, somewhat akin to those beasts in Daniel, that had their dominion taken away, yet were their lives prolonged for a time, and a season. [illegible: 1 word]. 7. 12. How much more will your father which is in Heaven give good things] Give the holy Spirit saith S. Luke: for Nihil bonum Luk. 11. 13. sine summo bono, saith S. Austin, when God gives his Spirit, he gives all good things, and that which is more then all besides. For it is a Spirit of judgement and of burning, of grace and of deprecation,Isa. 4. 4. Zech. 12. 10. of knowledge and of the fear of the Lord, of strengthIsa. 11. 2. and of might, enabling both to resist evil of sinne, and to endure evil of sorrow. And for good things, temporall, to trample on them; spirituall, to reach after them. It is a free spirit, setting a2 Cor. 3. 17. man at liberty from the tyranny of sin, and terrour of wrath; and oyling his joints, that he may be active and abundant in the Lords worke. This holy spirit is signified by those two golden pipes, Zech. 4. through which the two Olive-branches, the [illegible: 1 word], empty out of [illegible: 1 word] the golden oyles of all precious graces into the candle-stick, the Church. And how great a favour it is to have the holy Spirit [illegible: 1 word] inhabitant: See Joel 2. where, after God had promised the former and latter rain, floores full of wheat, and [illegible: 1 word] full of wine and oyl, a confluence of all outward comforts and contentments; he adds this as more then all the rest, I will also Ioel [illegible: 1 word]. 23, 28. [illegible: 1 word] out my spirit upon all [illegible: 1 word]. He will pour out, not drop downPsal 51. only sparingly and pinchingly as some penny-father, but pour [illegible: 1 word] carni [illegible: 1 word], i. res praest antissima rei plane fragili, & caducae: quam tamen [illegible: 3 words] spiritus. sui munere. [illegible: 1 word]. [illegible: 1 word], like a liberall housholder, as it were, by pailes or bucket-fulls. And what? my spirit, that noble spirit, as David calleth it, that comforter, counsellour, conduit into the land of the living. And upon whom? upon all [illegible: 1 word]: spirit upon flesh, so brave a thing upon so base a subject. Next to the love of Christ in dwelling in our nature, we may well wonder at the love of the holy Ghost that will dwell in our defiled souls; that this spirit of glory and of God will dain to rest upon us, [illegible: 1 word] the cloud did upon the Tabernacle. How glad was Lot of the Angels, Micha of the Levite, Elizabeth of the mother of her Lord, Lydia of Paul, Zacheus 1 Pet. 4. 14. of Christ, Obed-Edom of the Ark? And shall not we be as joyfull and thankfull for the holy Spirit, whereby we are sealed (as merchants [illegible: 1 word]. 4. 30. set their seals upon their wares, unto the day of redemption. If David for outward benefits brake out into, What is man that thou art mindefull of him? and Iob, for fatherly chastisements, [illegible: 2 words] 4. [illegible: 1 word] 7. [illegible: 1 word]. What is man that thou shouldest magnifie him &c? how should this best gift of his holy Spirit affect and ravish us? sith thereby all mercies are seasoned, and all crosses sanctified; neither can any man say (experimentally and savingly) that Iesus is the Lord, but by the holy Ghost. 1 [illegible: 1 word]. 12. [illegible: 1 word] Give good things to them that aske him] sc. If they aske in faith, bring honest hearts, and lawfull petitions, and can weight Gods leisure. Let none say here, as the Prophet in another case, I have laboured in vain, and spent my strength for nought: I haveIsa. 49. prayed and sped not, the more I pray, the worse its with me. The manner of our usage here in prison doth change (saith B. Ridley in Act and Mon. fol. [illegible: 1 word]. a [illegible: 1 word] to Bradford) as sowr ale doth in summer: and yet who doubts but they praid earn and earnestly, when they were in Bocardo, that Colledge of Quondams, when those Bishops were there prisoners? God is neither unmindfull nor unfaithfull, but waits the fittest time to [illegible: 1 word] mercy, and will surely avenge his own elect, which cry day and night unto him, though he bear Luk. [illegible: 1 word]. 7. [illegible: 1 word] with them. The seed must have a time to grow downward, before it grows upward: And as that seed which is longest covered, riseth the first, with most increase: so those prayers which seem lost, are laid up in heaven, and will prove the surest grain: the more we sowe of them into Gods bosom, the more fruit and comfort we shall reap and receive in our greatest need.

Verse 12. Therefore all things what soever ye would &c.] q. d. To winde up all in a word (for it would be too tedious to set down each particular [illegible: 1 word];) let this serve for a generall rule of direction in common conversation, and mutuall interdealings one with another: whatsoever ye would that men should doe to you, [illegible: 1 word] ye [illegible: 1 word] so to them. This is the royall Law, the standard of all [illegible: 1 word] in this kinde, a [illegible: 1 word] weight and rule, according to which we must converse with all men. Severus the Emperour had this sentence of our Saviour often in his mouth; and commanded it to be proclaimed by the Cryer, whensoever he punished such of his souldiers as had [illegible: 1 word] injury to others: For there is no doubt (saith Mr Calvin upon this text) but that perfect right should rule amongst us, were we but as faithfull disciples of active charity (if we may so speak) as we are acute Doctours of passive; did we but love our neighbour as our self. Charity (tis true) begins at home in regard of order, but not in regard of time: for so soon as thou [illegible: 1 word] to love thy self, thou must love thy neighbour as thy self; neither may any man at any time hide his eyes from his own flesh, that is from his neighbour, of the same stockIsa. 58 7., with himself. For this is the law and the Prophets.] i. e. This is as much as either of them have said touching love to our neighbour. Yea, this is the summe of all that Christ and the Apostles have spoken of it: For love (that seeketh not her own things) is both the complement 1 Cor. 13. 5. of the Law, and the supplement of the Gospel. Rom. 13. 8, 10. Gal. 5. 14. Ioh. 15. 12. & v. 14. Christ maketh love to our brethren, the same with keeping the Commandments. So Acts 15. 20. St [illegible: 1 word] in that sacred Synod gives this suffrage, to lay upon the [illegible: 1 word] Gentiles, no greater burden then these necessary things: that they abstain from pollutions of Idols, and from fornication, from [non-Latin text not transcribed] [illegible: 1 word] in loc. [non-Latin text not transcribed]. things strangled, and from bloud: And in certain ancient [illegible: 1 word], as also by Irenaeus and Cyprian, it is added, and what thing soever ye would not, that others should doe to you, that ye doe not the same to them. Timothy naturally cared for the Philippians, which was rare, Phillip. 2. 20. 22. So should all Christians [illegible: 1 word] for another, Gal. 5. 13. 1 Cor. 10. 24. Rom. 15. 1, 2. Self-lovers begin the black bed-role, 2 Tim. 3, 2.

Verse 13. Enter ye in at the straight gate] Our Saviour havingTruth may [illegible: 3 words] by the [illegible: 1 word] hitherto pointed out the right way of well-doing, and shew'd how to steere a straight course to the haven of happinesse; now gives warning of certain dangerous rocks (against the which divers have dashed, to their utter destruction, and are therefore) carefully to [illegible: 5 words] be declined. Of these, the first he nameth is, the following of a multitude to do evil, the joyning hand in hand with the rude rable that are running apace toward the pit of perdition, which is but a little before them; the doing as most men do, which is to be [illegible: 1 word] undone for ever. The wicked (though never so many of [illegible: 1 word]. 9. 17. [illegible: 1 word]) goe [illegible: 1 word] to hell, and whole nations that forget God: Hence Per [illegible: 2 words] ne [illegible: 1 word]. [illegible: 1 word]. the gate thereto is grown so wide, and the way so well-beaten. But none that goe that way returne again, neither take they hold of the paths of life. Enter therefore in at the streight gate, saith our Saviour. Vive ut pauci, &c. Live as those few live that enterIn epist. into life eternall, saith Cassianus: for if you will needs imitate theSi [illegible: 1 word] imitari [illegible: 1 word], inter [illegible: 1 word] angustam viam [illegible: 3 words]. multitude, saith Austin, ye shall not be numbred among the living in Jerusalem, Isa. 4 3, 4. Save your selves from this untoward generation, saith St Peter, shine amidst them, as lamps, saith St Paul, as Abrahams lamp that shone out in the smoaky furnace, as the wise-mens star, that shewed it self in the midst ofAug. darknesse, like the moon that holds on her course, though the dogs bark at her never so long, never so loud; like the Sun that rejoycethPlin. as a bride-groom to run his race, though the Alantes (a certain people) curse him at his rising, because scorched with his heat:1 Pet. 1. 5. with [illegible: 2 words]. 3. 3. & 2 Tim. 3. 1, [illegible: 1 word]. Hos. [illegible: 1 word]. 13. Argumentum [illegible: 1 word] est turba. Sen. Esa. 6. [illegible: 1 word]. [non-Latin text not transcribed], Cosos. 2. [illegible: 1 word]. Or rather like God himself, who then doth his best works, when men are at worst, overcoming our evill with his good, and not suffering mens perversnes to interrupt the course of his [illegible: 1 word]. Swim not down the stream of the times as dead fishes doe; neither be carried along by the swinge and sway of the place you dwell in. Let not your lips be polluted by living among a people of polluted lips, with Esay, swear not with Ioseph, curse not with Peter, comply not with the common sort, learn not the manners of the mad multitude. The worse they are, the better be you; the more outragious they, the more couragious you, violent for heaven, and valiant for the truth; therefore walking exactly, and therefore [illegible: 1 word] the time because the daies are evil, and most men walk at all adventures. To walk with God (saith Bishop Babington) isLevit. 26 In Gen. 6. 8. a pretious praise, though none do it but my selfe: and to walk with man, with the world, with a town or parish in wicked wayes, is a deadly sin, though millions do it besides. And, it matters not (said Numerus [illegible: 1 word] non [illegible: 1 word], ubi [illegible: 1 word] pietas, nec [illegible: 2 words], [illegible: 2 words] impiet as, [illegible: 1 word] epist. ad [illegible: 1 word] Imp. [illegible: 1 word]. [illegible: 1 word] 2. [illegible: 1 word] Nicolas Bishop of Rome) how small the number be, if godly, nor how great, if ungodly. Noah condemned a world of wicked people, by his contrary courses, and became heir of the [illegible: 1 word] which is by faith, Heb. 1 1 7. whilest he continued righteous, even in his generation, and kept himself unspotted in so foul a season. The Apostle telleth us, that to live according to the common course of the world, is no better then to be acted and agitated by the devill. But God hath promised to take this unclean spirit out of the land, Zech. 13. 2. Fiat, Fiat. And when Christ bids us Enter in at the straight gate, we must know that his words are operative, to cause us to enter, as when he said, Lazarus come forth, and in the creation, Let there be [illegible: 1 word]. His word and Spirit go together. He works all our works for us, Isaiah 26.

Verse 14. Because strait is the gate, and narrow is the way, &c.] In Lollards tower, passing through six or seven doors I came to my lodging (saith Philpot Martyr) through many straits: where I called to remembrance, that strait is the way to heaven. Act. and [illegible: 1 word]. fol 1 46. The old copies read Oh how strait is the gate! by way of admiration, q. d. It is wondrous strait. Not of it selfe, for Christs yoke [non-Latin text not transcribed] i e. [non-Latin text not transcribed] [illegible: 2 words], [non-Latin text not transcribed] is easy, and his burden light: but we make it so hard and heavy to our selves, by our singular peevishnesse and perversnesse. Besides, the Prince of darknesse and his black guard favour this way, that is called holy, as little as the Philistim-Princes did David, yeasaith the [illegible: 1 word]. they persecute it to the death, as Saul did, Act 9. Hence the way to heaven is an afflicted way, a perplexed, persecuted way, crusht Non quia dura, sed [illegible: 1 word] molles [illegible: 1 word]. close together with crosses (as the word importeth) as was the Israelites way in the wildernesse, or that of Ionathan and his armour-bearer, [non-Latin text not transcribed] Pressa: res enim compressione fiunt [illegible: 1 word]. [illegible: 1 word]. manibus pedibus que obnixe omnia facere. that had a sharp rock on the one side, and a sharp rock on the other. And, whilst they crept upon all four, flinty stones were under them, briers and thornes on either hand of them, mountaines, crags and promontories over them, sic petitur caelum, so heaven is caught, by pains, by patience, by violence, affliction being our unseparable companion. The crosse-way is the high-[illegible: 1 word] to heaven, said that Martyr. And another, If there Terent. be any way to heaven on horse-back, it is by the crosse. Q. Elizabeth Act. and Mon. is said to have swum to the crown, through a sea of sorrows.Engl. Elisab. They that will to heaven, must sail by hell gates. They that will have Knight-hood, must kneel for it: and they that will get in at [non-Latin text not transcribed]. the strait gate, must croud for it. Strive to enter in at the streight [illegible: 1 word]. [illegible: 1 word]. 1. gate, saith our Saviour. Strive and strain even to an agony (as the word signifieth.) Heaven is compared to a hill; Hell to a [non-Latin text not transcribed] [illegible: 1 word]. hole. To hell a man may go without a staff (as we say:) the way thereto is easy, steep, strawed with roses. 'Tis but a yeelding to Sathan, a passing from sinne to sinne, from evill purposes to evil practises, from practise to custom, &c. Sed revocare gradum, but to turne short again, and make straight steps to our feet, thatBradford. we may force through this strait gate, (so strait that as few can walk in it, so none can halt in it, but must needs go upright,) [illegible: 1 word] [illegible: 1 word]. labor, hoc opus est, opus non pulvinaris sed pulveris, this is a workThere must [illegible: 1 word] both stooping and [illegible: 1 word]. of great pains, a duty of no small difficulty. Many I say unto you, shall seek to enter, but seeking serves not turn: men must strive, and strive lawfully; run, and run lustily, tug and take pairs till they sweat and faint, to get through this strait gate, this perplext way, as unpleasant to nature, as the way to Niniveh was to Ionas, as rough and rugged as that was to the Church, Hos. 2 6. as little traced and trod, as the high-[illegible: 1 word] to Sion-hill, which were over-grown with grasse, because few or none cameLam. 1. to the solemn feasts. And few there be that finde it] So hard is it to hit, and as dangerous to [illegible: 1 word]. Many by-waies there are (these are so many highwayes to [illegible: 1 word]) [illegible: 1 word] false-guides and back-biasses not a few, to divert us. The devil with his false directions leading men hoodwinkt to hell, as Elisha did the Syrians to Samaria. The world [illegible: 2 words]. with it's allurements and affrightments: Oh how hardly scape we through the corruptions that are in the world through lust! 2 Pet. 1. 7. Our own hearts, how heavy are they to be drawn this way! a bear comes not so [illegible: 1 word] to the stake. It goes hard with a man when he must peremptorily deny himself; when he must deny [non-Latin text not transcribed] [illegible: 1 word]. 2. [illegible: 1 word]. all ungodlinesse and werldly lusts, as dear unto him as himself, and be [illegible: 1 word] to live holily, righteously and soberly in this present world; making conscience of those duties which the most mens hearts rise at, as to be hot in religion, servent in spirit, precise in his whole course, conscientious and cautelous of the least sin &c. Heaven is a stately pallace, with a narrow portall, hence so few enter it. The proud man with his high looks cannot stoope to it. The ambitious with his aspiring thoughts cannot bend to it. The malicious is swollen too big for it. The covetous with his load of [illegible: 1 word] clay cannot get through it. The drunkard with his rotten lungs: the adulterer with his wasted loines, can have no admittance into it. There can in no wise enter any thing filthy, or loathsome, [non-Latin text not transcribed] [illegible: 5 words] [non-Latin text not transcribed], [illegible: 1 word]. abhominable, or detestable, which a man would abhorre for the ill savour, (as the word signifieth, Reve. 21. 27.) such as for the basenesse thereof cannot be [illegible: 1 word] named, it is so noysome to the [illegible: 1 word]. Assoon may [illegible: 1 word] men finde [illegible: 1 word] swimming in a wood, [illegible: 1 word]-trees growing in the sea, heaven in hell, as enter into the [illegible: 1 word] gate, not living strictly. Which [illegible: 1 word] few can frame to, but [illegible: 1 word] those that do (counting and calling them as the Spaniards [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] 63. are said to do the Partugalls, pocosy locos few and foolish) therefore few are saved. Our Saviour calleth his flock a little little [illegible: 1 word], two diminutives, Luk 12. 42. standing (as that small [non-Latin text not transcribed]. army [illegible: 1 word] Israel in Ahahs time) like two little flocks of kids, when the wicked, (as those Syrians then) [illegible: 1 word] the countrey. Was it not [illegible: 1 word], when Hierome complained that the whole world was turned1 King. 20. 17. [illegible: 2 words], et miratus est [illegible: 2 words] factumesse [illegible: 1 word] [illegible: 1 word] Hier. Arrian? and Basil cryed out An Ecclesias suas prorsus dereliquit [illegible: 1 word]? Hath God utterly forsaken his Church? &c. The love of many shall wax cold, but he that endureth to the end, &c. It is but a He in the singular that endureth to the end, the Many fall away from their former stedfastnes.

Verse 15. Beware of false Prophets which come to you &c.] This is another dangerous rock, that the lesse carefull may easily split against. Take heed rherefore, lest whiles ye shun a shelf, ye fall not into a whirle-poole. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. He circuiteth the world, seeketh whom to devour, and [illegible: 1 word] beginneth with violence and cruelty. If this take not, then he puts off the frock of a wolfe, and makes his next encounter in sheeps-clothing. Now what havock he hath made by this means of silly soules laden with lusts, who knows not? The old Church was pestred with false Prophets, Deut. 1. 3. 1. 2 Pet. 2, 1. There were false Prophets among the people, and there shallbe false teachers among you, who privily shall bring [illegible: 1 word] haeresies and many shall follow their pernicious waies. This was Peters prophecy: and Paul saith the same, Act. 20. 30. Grievous wolves shall enter in amongst you (in sheeps-clothing you must think) speaking perverse things (whiles they pervert the scriptures to the defence of their own devices) to draw away disciples after them. The word signifieth to pull them limmeal, as wolves use to [non-Latin text not transcribed] do the sheep they seize upon. A like expression there is, Deut. 13. 13. where these [illegible: 1 word] men are said to thrust or drive away 2 King. 17 [illegible: 1 word]. folk from the true God, as Jeroboam is said to have driven Israel from following the Lord. This they do, not so much by [illegible: 1 word] as by craft, by force as by fraud: deceitfull workers St Paul calles2 Cor. 11. [illegible: 1 word], [illegible: 1 word]. them, transforming [illegible: 1 word] into the Apostles of Christ, and Rom. 16. 18. ministers of righteousnesse, and by good words and fair speeches [illegible: 1 word] the hearts of the simple and [illegible: 1 word]. This they have learned of the devil that grand jugler, who can soon transform himself into an Angel of light. St John in his first [illegible: 1 word] tells us of many petty Antichrists, even then gon out; who professing1 John 4. 1. Christs name, did yet oppose his truth. And in his [illegible: 1 word],Revc. 13. 11. that the beast, (which is the great Antichrist) hath two [illegible: 1 word] like the lambs, but speaks like the Dragon. The locusts also (which are his limbs and agents) have faces like women, insinuative and flattering. Tertullian tells us, that the [illegible: 1 word] Abduxit a [illegible: 1 word] plures [illegible: 1 word] versutia, quam [illegible: 1 word] omnium [illegible: 2 words] saevitia. D. Prid. haereticks had a trick to perswade before they taught, whereas the Truth [illegible: 1 word] by teaching, doth not teach by perswading. And how much hurt Julian the Apostate did by this art in the Church of God, is better known, then that I need here to relate it. It was not therefore without good ground of reason, that Placilla the [illegible: 1 word], (when Theodosius senior desired to conferre with [illegible: 1 word] the [illegible: 1 word]) disswaded her husband very earnestly: lest being perverted by his speeches, he might fall into heresie; [illegible: 1 word] S zomen, lib. 7. cap 6, 7. knew their cunning and as it were, cogging of a dye, Ephe. 4. 14. where the Apostle compareth seducers to cheaters, and false [non-Latin text not transcribed] [illegible: 2 words] auctum est a [illegible: 2 words]. gamesters, who have a device, by cogging of a dye, to deceive the unskilfull: and further telleth us, that they are wittily wicked, by methods and crafty conveyances, winding up and down, and turning [illegible: 1 word]. every way, to get the greatest advantage. Neither was that [non-Latin text not transcribed] b. [illegible: 1 word] sunt [illegible: 1 word]. good Empresse ignorant, how catching we are this way and inclinable to the worse side: as the Israelites soon forgot their God, and called for a Calf, as the ten tribes were easily prevailed with [illegible: 1 word] go after the two golden calves, and as the whole world wondred and wandred after the beast. This to prevent, as much as may be, God in delivering the law is most large in the second and fourth Commandments, which we are most apt to transgresse; that [illegible: 1 word] superstition, this, by profanenesse.

Verse 16. Ye shall know them by their fruits] That is, chiefly by their doctrines, which tend either to the infecting of the judgement [non-Latin text not transcribed]. with errour, or tainting of the life with uncleanness:, or both: and commonly both, as those ancient Heretikes, whose2 Pet. 2 2. [illegible: 1 word] (or as other Copies reade) lascivious waies many followed; Aug de civ. by reason of whom the way of truth was evil spoken of. St Austin Dei. l 10. c. 51. observeth, that in the loose and lascivious Heretikes, manyNe [illegible: 2 words] nos ad [illegible: 3 words] — [illegible: 2 words] admovēt. foul-mouthed men met with matter of blaspheming the Name of Christ, because they also would needs be held Christians. And Epiphanius adds, that for their sakes many Heathens would not so much as have any conversation with Christians, or hear them speak. Who hath not heard what a stumbling-block and backbiasEpiphan. to the conversion of the Jews is the Idolatry of the Papists,Joh. 9. 16. and the blasphemies of other Christians? By their fruits they know such persons not to be of God, as their Predecessours [illegible: 1 word] of our Saviour. This man is not of God, because he keepeth not the Sabbath day. The proposition here was sound (had they not mistook themselves in the assumption) he that keepeth not the Sabbath is not of God. We may also safely reason in like sort. Such and such deny or question principles, as the Antitinitarians, [illegible: 1 word], Eutychians, and others not a few in the Primitive Church, so pester'd with arch-he [illegible: 1 word], that it was then as Erasmus hath it) an ingenious thing to be a Christian. Had these been of God, they would have hearkened to his Word ( [illegible: 1 word]. 8. 47.) which isMibicerte [illegible: 3 words] quam diabolus erit, [illegible: 1 word] Arianus, [illegible: 1 word] Hilarius: qui [illegible: 1 word] vocavit [illegible: 1 word], [illegible: 1 word]. plain in principles, and commandeth to hate false heterodox opinions, Psal. 119. 104. and those that broach them, buzzing doubts in mens heads, Rom. 16. 17. Joh. 10 5. That heretike confuted by Junius took an ungain course for his own satisfaction, who confest that he had spent two and twenty years in trying religions. He had been with Jews, Arians, Mahometans, and [illegible: 1 word] sects; that at length he might finde truth among them: which is (as he saith) Viam per avia quaerere, to seek truth by wandering thorow all sorts of errours. But truth, 1. is divine, grounded upon the Scriptures; wherein we have a most sure word, is Peter hath it, and self-sufficient, saith Paul, for instruction in 2 Pet. 1. 19. [illegible: 1 word], to make the man of God perfect, thorowly furnished unto 2 Tim 3. 16, 17. all good works. So that it is impossible Gods elect should be finallyMat. 24. 24. deceived (though for a time they may be fearfully miscarried, as the young Prophet was by the old Bethelite, and Barnabas by Peter) because they are all taught of God; they have an unctionIsa. [illegible: 1 word]. [illegible: 1 word]. within them, the holy Ghost that illighteneth both the Organ Ioh. 7 17. and the object; and so teacheth them all things, that they understandIoh [illegible: 1 word]. 20. the Scriptures, and grow to a certainty, Psal. 19. 7. Prov. Iob 22. 28. 1. 4. All Christs sheep are rationall, and will not follow a stranger, Iob. [illegible: 1 word]. 5. though they are simple to evil, yet they are wise to that which is good. If they be of any standing and worth their years (as we say) they have a full assurance of understanding, Coloss. 2 2. and vers. 7. they are rooted and stablished in the faith, and in the present truth, 2 Pet. 1. 12. so that, though man or Angel should1 Cor. 2. ult. object against it, yet they would not yeeld to him, Gal. 1. 8, 9.Heb. 5. ult. For he that is spirituall discerneth all things, as having the [illegible: 1 word] of Christ, a spirit of discerning, and senses exercised to difference good Rom. 12. 1. from evil, being able to give a reason of that he believeth, 1 Pet. 3.Rom. [illegible: 1 word]. [illegible: 1 word]. 15. to perform a reasonable service, even the obedience of faith, whence floweth and followeth rest to his soul, [illegible: 1 word]. 6. 16. and [illegible: 1 word] consolation, Coloss. 2. 2. Say he cannot answer all the cavils of an adversary, yet he can hold the conclusion; and though he cannot dispute, yet he can die (as that Martyr said) in defenceRom. 14. 5. of the truth, whereof he is fully perswaded in his ownAcris [illegible: 1 word] su [illegible: 2 words] & [illegible: 1 word] saepè [illegible: 1 word] per inania se [illegible: 1 word] brat nubila; ne [illegible: 2 words] remigium praecipitent [illegible: 2 words]. minde, bottomed upon the Scriptures, and ballasted therewith, as S. Ambrose saith the Bee is with a little stone, that she be not blown away with the winde, 2. Secondly, Truth is single, one and the same, at agreement with it [illegible: 1 word]. But errour is manifold, dissonant, and contradictory to it self. How often doth Bellarmine deny that in one place, that he had affirmed in another? That the Scripture is the very word of God, saith he, it can by no means be assured out of Scripture. But in another discourseAmbr. (forgetting what he had said) he affirmeth, that among other [illegible: 1 word] argumenta alia, etiam habetur ex Scriptura ipsa. lib. 1 c. 2. de verbo [illegible: 1 word]. [illegible: 1 word] de remittendis [illegible: 2 words] qui confitentur Deo non videtur ulla extare in [illegible: 1 word] literis. B [illegible: 1 word]. de justis l. 1. c. 21. arguments of the Divinity of the Scriptures, there is sufficient proof to be had out of the Scriptures themselves: So, he cannot bethink himself (if you'l believe him) where in all holy Writ, there is any promise made of pardon of sins to such as confesse [illegible: 1 word] to God. Again, he teacheth that the substance of the bread in the Sacrament, is not turned into the substance of Christs body productivè, as one thing is made of another: but that the bread goes away, and Christs body cometh into the room of it adductivè, as one thing succeeds into the place of another, the first being voided. And this, saith he, is the opinion of the Church of Rome, himself being Reader of controversies at Rome. But [illegible: 1 word], Reader at Salamanca in Spain confutes Bellarmines opinion Cade of the Church. 247. terming it Translocation, not Transubstantiation; and saith it is not the Churches opinion. So the greatest Popish Clerks cannot determine how the Saints know our hearts and praiers: whether by hearting, or seeing, or presence every where, or by GodsB. [illegible: 1 word] [illegible: 1 word], [illegible: 1 word] 2. cap. [illegible: 1 word]. sect. 1. relating, or revealing mens praiers and needs unto them. All which waics some of them hold as possible or probable, and others deny them, and confute them as untrue. Thus these great master-builders are confounded in their language, and thus [illegible: 1 word] it is to know what the Church Malignant holdeth: Her own dearest and learnedest sonnes know not; God having2 [illegible: 1 word]. 2. delivered them up to the efficacy of errour, which frets as a gangrene, [illegible: 1 word] Tim. [illegible: 1 word]. 17. and spreds as leaven, sowring the whole lump. Look how the heathens were at a meer uncertainty in their opinions and [illegible: 1 word]; as the [illegible: 1 word] in Jonah prai'd to their [illegible: 1 word] Gods, and bad him doe likewise. Others of them usually closed [illegible: 1 word] [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. up their praiers with Dij que Diae que omnes. Lest haply they might mistake in any one: so are [illegible: 1 word]. Having once stept over the pale of truth, they know not where or when they shall stop, [illegible: 1 word] Tim. 3. 13. or stay, but run on from bad to worse, [illegible: 1 word], and being deceived. Bertius and Barret, of Arminians become professed Papists: which differ no more, saith a learned man, then the Stoicks Cameron. of old did from the Cynicks, by the wearing of their cloaks onely. If the Lutherans admit of universall grace, the Huberians will thereupon bring in universall election, the Puccians naturall [illegible: 1 word] Prideaux, Lect. faith, the Naturalists (as that Cestercian monster lately [illegible: 1 word] at London, did) will explode Christ and the Scriptures. Apestilent sect there was not long since in Arragon, (whose founders were a hypocriticall crew of their Priests) who affecting Sands his relation. in themselves and their followers, a certain Angelicall purity, fell suddenly to the very counterpoint of justifying bestiality. These called themselves Illuminati, as if they onely had bin in the light, and all the world besides in [illegible: 1 word]. So (besides theIrenaeus. Gnosticks, who held themselves to be the onely knowing men) the Manichees derived their name of Manica, because that whatsoever they taught, was to be taken as food from heaven. Irenaeus tells of some that counted their own writings to be gospels, AndDixerunt in Anabaptist arum [illegible: 3 words] inveniri, [illegible: 1 word] sanctos esse. the family of love set out their Evangelium regni. Anabaptists brag much of their Enthusiasmes: and the Jesuites vaunt that the Church is the soul of the world, the Clergy of the Church, and they of the Clergy: and yet for their wickednesse, though a man, saith One, should declaim against them, t ll all the sand of [illegible: 1 word] Annal. Ignatius his conclave. the Sea had runne thorow his houre-glasse, he could not possibly want matter. Can there any grapes be gathered of these thorns,The French have a berry which they name [illegible: 1 word] de spine, the grape of a thorn: but this were a [illegible: 1 word] commodity. any figs of these thistles? Our Saviour makes use of these common proverbs, to prove that this is so plain a truth, that none can be ignorant of it, if he have but his eies in his head, or doe not wink wilfully, as those, Qui ut liberius peccent, [illegible: 1 word] ignorant, who are willingly ignorant, that they may sin without controul.

Verse 17. Even so every good tree bringeth forth good fruit.] i e. All [illegible: 1 word] doctrine tends to good life: and rotten opinions to wretched practises. As, besides the old haereticks, we see in the Papists [illegible: 1 word]. (their Priests especially) of whom the L. Audely (Chancellour [non-Latin text not transcribed] [illegible: 1 word]. Martyr. of England in K. Henry the eights time) said to 13. Callice men prisoners for Religion, whom he discharged: For Gods sake, [illegible: 1 word], beware how you deal with Popish Priests: for I assure you, some of them be knaves all. After the one thousand year of Christ, Act. and [illegible: 1 word]. [illegible: 1 word] 1117. there was no where lesse piety, then in those that dwelt nearest to Rome, as Machiavell himself observed: who yet was himself Disp. de rep. [illegible: 1 word] 1. cap [illegible: 1 word]. De principe, [illegible: 1 word]. none of the best, as is well known: for he professeth Caesar [illegible: 1 word] (not withstanding all his villanies) as the onely example for a Prince to imitate. The Romish Pharisees, like the devils, are [illegible: 1 word]. [illegible: 1 word]. 6. cap. [illegible: 1 word]. In [illegible: 2 words] bodie [illegible: 2 words]. then thought to doe well, when they cease to doe hurt, saith Joannes Sarisburiensis. In Popes (saith Papirius Massonius, a popish writer, speaking of those Popes that lived in the time of the [illegible: 1 word] -councell) no man now-adaies requireth holinesse. They are thought to be very good, if not exstream evil: or any thing Optimi put [illegible: 1 word], si vel levi tur mali, &c. In [illegible: 1 word]. Pauli 3. Bennio ait [illegible: 1 word] brand: [illegible: 2 words], adulterū, [illegible: 1 word], [illegible: 1 word], [illegible: 1 word]. better then the worst use to be. The Sea of Rome, saith Another, hath not merited alate, to be ruled by any better then reprobates. Divers Popes have been [illegible: 1 word], Atheists, Epicures, Monsters, as Bennio Cardinalis describes Hildebrand: and Luitprandus reports of John the twelfth, that he Ordained Priests in a stable among his horses, that he went into his fathers Concubines, that he drank a health to the devil, &c. Benedict the twelfth had this Epitaph set over him, Hic situs est [illegible: 1 word], Laicis [illegible: 1 word], vipera [illegible: 1 word]; Luit prand. lib. 6. de [illegible: 1 word]. gest is in Europa [illegible: 1 word] tempore. Devius a vero, turba repleta mero. I am not ignorant what is the common put-off of Papists, when urged with these and the like histories, viz. Luitprandi illud non est, sed [illegible: 1 word] cujusdam, [illegible: 1 word] hoc historiae ipsius appenderit. Luitprandus [illegible: 1 word] bist [illegible: 1 word] cles. pag. [illegible: 1 word]. Tertia classis continet papas, [illegible: 2 words] [non-Latin text not transcribed]. Alsted. Inde [illegible: 3 words] esse, illud non esse, [illegible: 2 words] pro me [illegible: 2 words] contra me. Faust. Manich ap. never wrote any such thing, but some other namelesse Authour, that hath [illegible: 1 word] it to his history, saith Bellarmine and Baronius: But who this namelesse Authour was, or when he lived, or how it may appear, that it was [illegible: 1 word] indeed, they say not a word. So if we cite Bemio Cardinalis. Imò potius Lutheranus, saith Bellarmine, and Florimund. How disdainfully they reject the Fathers when they make against them, I need not here recite. I would sooner believe one Pope, then a thousand Augustines, saith a Jesuite: And yet, when they cannot be heard, they are ready [illegible: 1 word] to cry out, as that haeretike Dioscorus didAug. in the Councell of Chalcedon. I am cast out with the Fathers, I defend Corn. Mus in Rom. 3. the doctrine of the Fathers, I transgresse them not in any point. If we produce their own Doctours and Schoolmen as witnessesSee Guild his popish glorying, &c. pag. 59. of the truth, these men, say they, are Catholike Authours, but they stand not recti in curia, they must be purged. So witty are [illegible: 1 word] rather to devise a thousand shifts to delude the [illegible: 1 word] Bellarm. saith to [illegible: 1 word], [illegible: 1 word]. then once to yeeld and acknowledge it. They will not [illegible: 1 word] the love of the truth, (as the intemperate patient, will not be ruled by the Physician,) And for this cause God delivers them up Eusebius, and Luther. I answer. [illegible: 1 word] manifesti [illegible: 1 word] sunt. De Christo lib. 1. cap. [illegible: 1 word] to strong delusions, vile affections, base and beastly practises: as committing and defending of Sodomy, and such like abhorred filth, not once to be named amongst Christians. But some having put away a good conscience, as concerning faith have made shipwrack, saith the Apostle. A good conscience is as it were a chest, wherein the doctrine of faith is to be kept safe: Mathew [illegible: 1 word] speaking of the Court of Rome, saith, Hujus [illegible: 1 word] usque ad nubes sumum [illegible: 2 words]. which will quickly be lost, if the chest be once broken. And they that turne from the truth, will prove abominable, disobedient, and unto every good work reprobate.

Verse 18. A good tree cannot bring forth evil [illegible: 1 word], &c.] Heretikes then, and heterodoxes are not good honest men, as the vulgar [illegible: 1 word] them. For their pretended holinesse, and counterfeit humility, Col. 2. 18. Were they humble men indeed, they wouldTit. 1. [illegible: 1 word], 16. soon yeeld to the truth discovered unto them, and relinquish their erroneous opinions. [illegible: 1 word] could not be a good man, as Bucholcerus judged him, so long as he held fast his heresies, though he were much in the commendation of a new life, and detestation of an evil: though himself praid much, and lived soberly. He bewitched many with those magnificent words, and stately tearms that he had much in his mouth, of Illumination, Revelation, Deification: the inward and spirituall man, &c. but in the mean while, he denied the humane nature of Christ to be a creature; and called those that thought otherwise Creaturists. He affirmed the Scripture to be but a dead letter: which they that held not, he called them Scripturists. Faith he said was nothing else but God dwelling in us, as Osiander after him. In a word,Lev. [illegible: 1 word]. 44. he was a leper in his head, and is therefore pronounced utterly [illegible: 1 word]. An evil tree cannot bring forth good fruit. That popish inquisitour [illegible: 1 word] in [illegible: 2 words] & modesti, [illegible: 1 word] in vestibus [illegible: 3 words] sed fides eorum, est [illegible: 1 word] & pessima. Arch [illegible: 1 word], [illegible: 1 word] Gravis. quaest pag 155. was quite out, that said the Waldensian Haereticks may be discerned by their manners and words: for they are modest, true, grave, and full of brotherly love one towards another, but ranck haeretikes. This was somewhat like Pliny, his description of the Christians in that Province, where he was governour. And here I cannot omit, that when the B. of Worcester exhorted M. Philpot the Martyr (being brought to his answer,) before he began to speak, to pray to God for grace. Nay, my Lord of Worcester said Bonner, you doe not well to exhort him to make any praier: for this is the thing they have a singular pride in. For in this point they are much like to certain arrant haeretikes, of whom Pliny maketh mention, that they sang antelucanos [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word] Mon. Psalms of praise to God before break-of-day. But had Bonner and his fellow-buzzards but observed the burning zeal, sweet assemblies, watchings, prayings, holinesse of life, patience in death, &c. of those that served God after the way that they called haeresy, they might well have seen and said as much, as the Centurion did of our Saviour, and they might have replyed, as our Saviour did of himself. I have not a devil, but I honour my Matth. [illegible: 1 word]. 54. father, and ye doe dishonour me. If I honour my self, my honour is nothing: It is my father that honoureth me, of whom ye say, that he is Joh. 8. 49, 54 your God. Cenalis Bishop of Auranches, wrote against the Congregation of Paris, defending impudently, that their assemblies were to maintain whoredom. How much better, and with more ingenuity the Bishop of Aliffe; who preaching at [illegible: 1 word] in the time of that Councell, Anno 1563. Spake of the faith and manners of the Catholikes and herericks, and said, that as the faith of the Catholikes was better, so the hereticks exceeded [illegible: 5 words]. them in good life: which gave much distast, saith the Historian. But Bellarmine (had he been then and there present) would not likely have been much offended: For we, faith he, although we believe that all the [illegible: 1 word] are to be found in the Church: yet that any man may be absolutely said to be a member of the true Church, defcribed in the Scriptures, we doe not think that any internall vertue is required of him: but onely an externall profession of the faith, and such a partaking of the Sacraments, as is perceived by the outward senses. A pretty description, and picture of a Papist: amongst whom if any be vertuous, it is by accident, and [illegible: 1 word] as they are members of that Church: As [illegible: 1 word] wittily said of the Epicures, that if any of that sect proved good, it was [illegible: 1 word] by the benefit of a better nature; for they taught all manner of loosenesse and libertinisme, But for the most part, such as their doctrine is, such is also their practise. The Friers (saith One that had seen it, and so could well avouch it) are a race of people alwaies praying, but seldom with signe of devotion: vowing obedience, but still contentious: [illegible: 1 word] yet most luxurious: poverty, yet ever scraping, and [illegible: 1 word]. And generally the devotions of papists, saith he, are prised more [illegible: 1 word]. [illegible: 1 word] 8. by tale, then by weight of zeal: placed more in the m ssy materiality of the outward work, then purity of the heart, from which they proceed. They hold integrity for little better then [illegible: 1 word], and abjectnesse about Italy, and abuse the most honourable [illegible: 1 word] [illegible: 1 word]. Test. on Act, 11 sect 4. name of Christian, usually, to signify a Fool, or a Dolt, as is afore noted out of D. Fulke. Are not these the fruits of a rotten religion, of trees specious without, but putrefied and worm-eaten within, (as the word our Saviour here useth, properly signifieth) [non-Latin text not transcribed] of [non-Latin text not transcribed], to [illegible: 1 word], Suidas. which appears at length by their rotten [illegible: 1 word]? The true Christian will not cease to bear good fruit, what weather soever come, Jer. 17. 7. The hypocrite will either bear onely leaves as Pulchra ac [illegible: 1 word] est, sed fructu caret. [illegible: 1 word]. the [illegible: 1 word]-tree, or apples of Sodom, grapes of Gomorrah. Of such we may say, as of mount Gilboah, no good fruit growes on them: or as Siratonicus saith of the hill Haemus, that for eight moneths in the year it was very cold, and for the other foure, it [illegible: 1 word] [non-Latin text not transcribed]. was winter: Or as the Poet said of his countrey, that it was bad in winter, hard [illegible: 1 word] summer, good at no time of the year. Campian of St Iohns in Oxford, [illegible: 1 word] of the University, Anno 1568. dissembled the Protestants Religion: So did Parsons in Balial, [illegible: 1 word]. untill he was for his dishonesty, expeld with disgrace Camdens Eliz. sol. 215. and fled to the Papists; where caelum mutavit non animum, neither good egge, nor good bird, as they [illegible: 1 word].

Verse 19. Every tree that bringeth not forth good fruit, &c.] Fruitlesse trees are cut down to the fire. Short shooting looseth many a game. The idle servant is delivered to the tormentours:Euseb. and unsavoury salt is cast out to be trodden on, as Ecebolius [illegible: 1 word]. [illegible: 1 word]. 6. 8. The [illegible: 1 word] earth is nigh to cursing, whose end is to be burned. Pure gold discovers deadly poison. For there will sparkle out of the cup, certain rain-bowes, as it were, and there will be heard, [illegible: 1 word] One, a fiery hissing of the gold thrusting out the poison. Whereby is signified, saith he, that God threatneth judgement Sphinx philos. pag. 622. and hell-fire, to those that corrupt and poison heavenly Doctrine. See more of this above, chap. 3. 10. Let us study and [illegible: 1 word] to [illegible: 1 word] the tree of Paradise, that was fair to the eie, and good to eat, and that tree of life. Rev. 22. 2. That bringeth [illegible: 1 word] every moneth, twelve manner of fruits, &c. And those [illegible: 1 word], Psal 92. 13. that being planted in the housePsal. 52. 8. of the Lord, bring [illegible: 2 words] fruit in their old age. I am likeCant. 1. 16. [illegible: 1 word]. [illegible: 1 word] 14. 7. a green olive tree saith David: our bed is of green cedar, saith the Spouse. Ephraim was like a green firre tree, fat and sappy, &c. Barrennes is no [illegible: 1 word] a fault then ill fruit.

Verse 20. Wherefore by their fruits ye shall know them.] See vers. [illegible: 1 word]. where the self-same words are used. Lest any, [illegible: 1 word] pretence of danger in hearing false prophets, should refuse to hear any though they come with never so much evidence of truth: [illegible: 1 word] Saviour wills and commands here, that examination and discretion go before both rejection of errours, and receiving of truths. Try all things, hold fast that which is good. As the mouth tasteth meat, so the ear must try and taste words, Iob. 12. 11. & 34 3. He is a fool that beleeveth every thing, nay any thing, that tends to the [illegible: 1 word]. 3. 27. cherishing of corruption and carnall liberty, or the advancing [illegible: 1 word] Sub [illegible: 5 words]. corrupt nature, which is nothing else but a piece of proud flesh, and must be abased to the utmost. Christians should [illegible: 1 word] in knowledge Aug. and in every sense, so as readily to discern things that differ: [illegible: 1 word]. 14 5. and not to be wherried and whirled about with every winde [illegible: 1 word] Ephes. 4 14. doctrine, as children, nor to be carried away as they are led, [illegible: 1 word] Gentiles, 1 Cor. 12. 2. He that will take for true and trusty whatsoever any Impostor puts upon him, shall be as fouly deceived, [illegible: 1 word] Iacob was by Laban. Search and see whereto they tend, and [illegible: 1 word] they drive at. If they would drive us from God, as Moses expresseth it, and draw us from the doctrine of godlines, that is [illegible: 1 word] upon the word, to the truth whereof we have found Gods [illegible: 1 word] perswading our hearts, and yeelding us comfort in it. Ioh. 6. 45. 1 Ioh. 2. 27. Abstain (or stand off) from all appearance of any [illegible: 1 word] evil. Shun the familiarity of seducers, that discredit the truth: hear them not, their mouthes should be stopped, Tit. 1. 11. & 3. 10. See how exceeding earnest the Apostle is in this argument, 2 Thes. 2. 1, 2, 3. he knew well the danger: So Rom. 16. 17. The [illegible: 1 word] and false Apostles would only have brought in a Jewish rite or two; yet are [illegible: 1 word] to subvert the Gospel, Gal. 1. 7. and the Apostle [illegible: 1 word] they were even cut off for it. Hymeneus and [illegible: 1 word] denied not the Resurrection, but affirmed it only to be [illegible: 1 word] already, and yet they are said to overthrow the faith of some, 2 Tim. 2. 18. And although we are wont to wonder at the [illegible: 1 word] of a contrary religion, and think a simple man may easily answer them: yet it is certain, the grossest adversaries of the truth, are able to urge such reasons, and use such perswasions, as have in them great probability of truth, and may deceive the simple. Ye therefore, beloved, seeing ye know these things before, beware 2 [illegible: 1 word]. 3 17, [illegible: 1 word], [illegible: 1 word] ye also, being led away with the errour of the wicked, fall from 1 [illegible: 1 word]. 5. 5. [illegible: 1 word]. 25. 9. your own stedfastnesse. Which to prevent, Grow, saith the same Apostle there, in grace, and in the knowledge of our Lord [illegible: 1 word] Christ. Exact of your selves a groth in every grace, in humility, howsoever growing downward at least, if you cannot finde so comfortable a groth upward. Humility is both a grace and aNos [illegible: 2 words] magna, sed vivimus. vessel to receive grace: for God will give grace to the humble, and teach the lowly-minded. Grow also in the knowledge of our Lord Iesus Christ: proving by experience in your selves, what that good, that holy and acceptable will of God is. Let your knowledge and practice run parallell, and be of equall extent. Study to live rather then to dispute, to act rather then to contemplate: learn and labour to feel in your selves the sweetnesse and goodnesse, the life and power of that you know. The devil confessed Christ as well as Peter, Mark. 5. 7. Mat. 16. 17. but the devil with [illegible: 1 word] knowledge, swimming in the brain, Peter with a saving knowledge soaking to the heart root, and working upon the affections, those immediate springs of action. This is that knowledge, not apprehensive only but affective too, that makes the minde good, full of incitations to good, glad of all occasions to doe good, [illegible: 1 word] from the stain and raign of former lusts, inclinable to serve God and our brethren by love, fearing the Gospel more then the [illegible: 1 word], and Gods goodnesse more then his justice. Now to grow in these graces and in this knowledge, is the ready way to secure our selves from seducers, to approve our selves to have been conscionable hearers of a sound Ministry, such as are founded upon a rock, and are therefore unmoveable, such as have gotten a knowledge so [illegible: 1 word] and certain as no haeretick can draw from us: And lastly, to save our selves from that untoward generation, our Saviour speakethActs [illegible: 1 word]. next of, in the subsequent verses, that have no more to shew or say for themselves then Lord, Lord, &c.

Verse 21. Not every one that saith unto me Lord, Lord, shall [illegible: 1 word], &c.] Not every verball professour, or forward pretender to me and my truth, shall be saved. That son of perdition, called Christ Lord, Lord, yet [illegible: 1 word] him wich a kisse; and is gone to his place. How many Judasses have we, that speak Christ fair, but by their loose and [illegible: 1 word] lives, deliver him up to the scoffs and buffetings of his [illegible: 1 word]? that bow the knee to him, and bid Hail King of the [illegible: 1 word], yet smite him on the face, and bid him prophecy who [illegible: 1 word] him, that put a reeden scepter in his hand, and make him a [illegible: 1 word] Lord only, having no more then a form of knowledge, Rom. 2. 20. a pretence of piety, 2 Tim. 3. 5. and a semblance of [illegible: 1 word], Luk. 8. 18. contenting themselves with the name of Christians: As if many a ship had not been called Safe-gard, or Goodspeed and yet fallen into the hands of Pirates. These are blots of goodnesse, botches of the Church, as Augustus was used to tearm his three untoward children, tres vomicas, tria carriomata, mattery [illegible: 1 word]. in Aug. cap. 65 [non-Latin text not transcribed] [illegible: 1 word] [illegible: 2 words] [illegible: 1 word]. [illegible: 1 word] 2. impostumes, ulcerous sores. Epictetus complained that there were many would be Philosophers, as far as a few good words would goe; but were nothing for practise. Socrates made no distinction between [non-Latin text not transcribed] and [non-Latin text not transcribed], knowing and doing: so to know good as to practise it, and evil as to avoid it, this he esteemed the only wisedom. Such as say well and doe well, are to be embraced, saith Aristotle: but their very profession is to be suspected, [non-Latin text not transcribed] [illegible: 5 words] cap. 4 that second it not with a suitable practice. Nesciunt insani [illegible: 1 word], [non-Latin text not transcribed], qui non vivunt honestè, saith another. There are that speak like Angels, live like devils: that have [illegible: 1 word] smooth tongue, but Esaus rough hands. Audi, nemo [illegible: 1 word] specta, nemopejùs: Loquitur hic ut Piso, vivit ut Gallomus. [illegible: 1 word] men admire Tullies tongue, saith S. Austin, not so his practice, [illegible: 1 word] could give excellent counsel to others, which himself did [illegible: 1 word] take. He is much taxed for flattery, luxury, covetousnesse, [illegible: 1 word] and something he confesseth hereof (though covertly) in that sentence of his, in his book de Tranquillitate, Necaegroto, [illegible: 2 words], I am neither sick, nor found. Lillies are fair in shew, but foul [illegible: 1 word] [illegible: 1 line] [illegible: 1 word]. Coin is white in colour, but draws a black line after it: [illegible: 1 word] worms seem to have both light and heat; but touch them only, [illegible: 1 word] it will appear they have neither. Livy saith, that the [illegible: 1 word] [illegible: 1 word] warre against Phillip of Macedon with letters and words [illegible: 1 line] So [illegible: 1 word] many against the devil; they defie him with their [illegible: 1 word] but [illegible: 1 word] him in their lives: they spit at his name, but admit [illegible: 1 word] his suggestions: they call Christ Lord, Lord, but in truth and [illegible: 1 word] the matter, the devil is their good Lord: for his servants they are [illegible: 1 word] whom they obey. They lean upon the Lord, and say, Is not [illegible: 1 word] Lord amongst us? none evil can come unto us. But he shall [illegible: 1 word] [illegible: 1 word]. 3. 11. them off with a discedite, depart ye. He likes not this Court-holy water, as they call it, these fair professions and deep protestations [illegible: 1 word] love, when mens hearts are not with him, when there is not [illegible: 1 word] power of religion, the practice of godlinesse. The leaves of profession he dislikes not, for as they are of medicinable use, Ezek. 47. 12. so they are good inducements to force a necessity of more [illegible: 1 word]. But he looks for more then leaves: he goes down to [illegible: 1 word] garden to see how it comes forward, in righteousnesse, peace, [illegible: 1 word] in the holy Ghost: in meeknesse, tender-heartednesse, love: [illegible: 1 word] patience, humility, contentednesse, in mortification of sin, moderation of passion, holy guidance of the tongue; in works of mercy, truth and justice; in self-deniall, love of enemies, life of faith; in heavenly-mindednesse, sweet communion with God, comfortable longing for the comming of Christ, &c. These be those fruits, and that doing of Gods will, without the which our Saviour here averreth there's no heaven to be had, no though men professe largely, preach frequently, pray ardently, eat and drink at his table, [illegible: 5 words]. dispossesse devils in his Name, &c. Judas did all this and was damned. Shalt thou to heaven that doest no more? no nor so much? Woe to all carelesse professours, and carnall Gospellers. The Lord will make all the Churches know that he searcheth the [illegible: 1 word], and will not be beguiled with the fig-leaves of formality. And for those that carry it more cleanly, as they conceive, and can walk undiscovered; let them know, that God (that [illegible: 1 word] may make the name of the wicked to rot) many times so detects their [illegible: 1 word], that their wickednesse is shewed to the whole Congregation, Prov. 26. 26. Or if not so, yet certainly he will doe it at that [illegible: 1 word] Judgement, that great Assize (as it follows in the next [illegible: 1 word]) when it shall be required of men, non quid legerint, sed [non-Latin text not transcribed] Agapet. [illegible: 1 word] egerint, non quid dixerint, sed quomodo vixerint, not how [illegible: 1 word] they have talked of heaven, but how well they have walked [illegible: 1 word] the way to heaven: not a proffering of words, but an offering [illegible: 1 word] works, as Agapetus hath it. The foolish Virgins were found with their sic dicentes: but the good servants with their sic [illegible: 1 word].

Verse 22. Many will say to me in that day, &c.] That day of judgement by an appellative proper, called that day; or at the day of death; for every mans deaths-day is his [illegible: 1 word], Heb. 9. Then they shall come bouncing at heaven gates, with Lord, Lord, [illegible: 1 word] unto us: and make no other reckoning but to enrer with the [illegible: 1 word]. Which shews, that an hypocrite may live and die in [illegible: 1 word]; and misse of heaven, in the height of his hopes. He hanged them upon nothing (as God hath hang'd the earth) they prove unto him therefore as the giving up of the ghost, which is but coldJob 1 [illegible: 1 word]. 10. comfort: and serve him no better then Absoloms mule did her [illegible: 1 word] master in his greatest need. What, saith Iob., is the hope of the Job 27. 89. [illegible: 1 word], though he hath gained much, when [illegible: 1 word] shall take away his soul? will God hear his cry when trouble [illegible: 1 word] upon him? Will his crying Lord, Lord, rescue him in the day of wrath? No, no: God will pour upon him and not spare, fire and brimstone, storm and tempest: this shall be the portion of his cup. The just execution of that terrible commination, Rev. 3. 16. shall certainly crush his heart, with everlasting horrour, confusion and woe. Oh that this truth were throughly thought on and believed! but men are wondrous apt to deceive themselves in point of salvation. Therefore doth the Apostle so oft premise, Be not deceived, when [illegible: 1 word] reckoneth up reprobates, 1 Cor. 6, 9. Ephes. 5. 6, &c. Themselves they may deceive and others, but God is not mocked. [illegible: 1 word] seems, by his words and wishes, a friend to Israel: yet is he so [illegible: 1 word] from inheriting with them, that he is destroyed by them: this will be the portion of hypocrites from the Lord. If their hearts be not upright with him, he will never give them his hand, no though they follow him, as close as Iehonadab did Iehu. Their hopes [illegible: 1 word] 2 [illegible: 1 word]. 16. 15. fail them, when at highest; as Esaus did, returning with his venison, Have we not prophecied in thy Name] A man may preach profitably to others and yet himself be a cast-away, 1 Cor. 9. vlt. [illegible: 1 word] Act and [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. confirmed Saunders, and afterward turned tippet himself. Harding a little afore King Edward 6. died, was heard openly in his Sermons in London to exhort the people with great vehemency after this sort; that if trouble came, they should never shrink from the true Doctrine of the Gospel which they had received, but take it rather for a triall sent of God, to prove them whether they would abide by it or no. All which to be true, saith Mr Fox, they can [illegible: 1 word] that heard him, and be yet alive: who also fore-seeing the plague to come, were then much confirmed by his words. In Q. Maries daies he turned Apostate and so continued, notwithstanding an excellent letter of the Lady Jane Dudley written to him, while he was prisoner: wherein she stirrs him up to remember the horrible history of Julian of old, and the lamentable case of Spira a late, and so to returne to Christ; who now stretcheth out (saith she) his armes to receive you, ready to fall upon your neck and kisse you, and last of all to feast you with the dainties and delicacies of his own precious blood: which undoubtedly, if it might stand with his determinate purpose, he Act. and Mon. fol 1292. would not let to shed again rather then you should be lost. And so she goes on most sweetly: sed surdo fabulam, she lost her sweet Ibid 1557. words: as likewise did William wolsey the Martyr upon [illegible: 1 word] Ibid [illegible: 1 word]. the Smith of Wells in Cambridge-shire, and some others, upon Mr West Chaplain to Bishop Ridley: who refusing to die in Christs cause with his Master, said Masse against his conscience. B. Latimer, in a Sermon afore K. Edward, tells of one who fell away from the known truth, and became a scorner of it, yet was afterward touched in conscience for the same. Beware of this sinne, saith he, for I have known no more but this that [illegible: 1 word]. Joannes Speiserus, Doctor of Divinity and preacher at Ausborough in Germany, Anno 1523. began to teach the truth of the Gospel, and did it so effectually that diverse common harlots were converted, and betook themselves to a better course of life. But he afterward Scultet Anual. pag. [illegible: 1 word]. revolted again to the Papists, and came to a miserable end.Ibid. The like is reported of Brisonettus Bishop of Melda, a town of France ten miles from Paris. And who doubts but Iudas the traytour was a great preacher, a caster out of devils, and doer of many great works in Christ Name, as well as other of the disciples? Nicodemus was nothing to him. He, (saith one) was a night-professour only, but Iudas in the sight of all. He was a slow Dike of [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word], Iudas a forward preacher. Yet at last when Iudas betrayed Christ in the night, Nicodemus faithfully profest him in the day. Therefore will Christ confesse him before God, Angels and men, when Iudas shall hear, avaunt, thou worker of iniquity, I know thee not. Neronis (Quantus artifex pereo?) quadrabit in te peritum et periturum. [illegible: 1 word] in labris Suada, sed et fibris Gratia; quae sola verè flexanima Suada, et medulla Suadae penetrantissima. D. [illegible: 1 word] ep ad [illegible: 1 word]. Summoperè cavendum divino praeconi, ne dicta, [illegible: 2 words], erubescant. Let not the preacher give [illegible: 1 word] the lie, by a life unsutable to his Sermons. And in thy name have done many wonderfull works] By a faith of miracles, whereby a man may remove mountains, and yet miscarry, 1 Cor. 13. 2. And here such as work wonders may deceive themselves in the main point of their own salvation: how much more may they deceive others in this or that particular point of doctrine? The coming of Antichrist is after the working of Satan with all power, and signes, and lying wonders, and with 2 Thes. [illegible: 1 word]. all deceavablenesse of unrighteousnesse in them that perish. Lying wonders they are called in regard not onely of the end, which is to deceave, but of the substance. For the devil cannot do a true miracle, which is ever beside and against nature and second causes; [illegible: 1 word] as whereof there can be no naturall reason possibly rendred, no though it be hid from us. The devil I say, cannot do a [illegible: 1 word]. He may juggle and cast a mist. St Hierom writes that a certain damosell was brought to Macarius by her father, who complained that his daughter was, by witch-craft turned into a mare, Macarius answered that he could see no such thing in her, nothing but humane shape; and that their eies, that thought and said so, were blinded by Satan, wherefore turning himself to prayer, he obtained, that the mist might be removed from the parents eies, and [illegible: 1 word] they saw their mistake. The like is reported of Mr Tindall the Martyr, that being at Antwerp among a company of merchants, he hindred, by his presence and prayers, a certain jugler, that he could not play his feats: so that he was compelled openly to confesse, [illegible: 4 words]., 85. that there was some man there at supper, that disturbed and [illegible: 1 word] all his doings. So that a man even in the Martyrs of these daies (saith Mr Fox) cannot lack the miracles of true faith, if they were to be desired. Oye Papists (said Bainham, in the midst [illegible: 1 line] of the flame) [illegible: 1 word], you look for miracles: here now you may see a miracle: for in this fire I feel no more pain then if I were in a bed of [illegible: 1 word], it is to me as a bed of roses. But the devil is ashamed, (saith Gretser the Jesuite) to confirm Luthers doctrine with miracles. We could tell him and his fellows, of [illegible: 1 word] recovered out of a desperate disease by Luthers prayers, which Myconius acknowledged for a miracle to his dying day. And of another young man of Wittenberg that had sold himself to the devil, Act and [illegible: 1 word] sol 788. body and soul, for mony, and sealed the obligation with his own blood: But was delivered by Luthers prayers, out of the [illegible: 1 line] danger of the [illegible: 1 word], who was compelled (saith Mr Fox) at last to throw in the [illegible: 1 word] at the window, and bad the young man take it unto him again. But he that now requireth miracles for the confirmation of his faith, is himself a great miracle, saith Austin. [illegible: 2 words] when they came into Canaan; as if it would [illegible: 1 line]. [illegible: 1 word], ye need no miracles now you have means. The wonderfull [illegible: 1 word] of Luther, that man of God, amidst so many [illegible: 1 word] enemies, the publishing and carrying of his doctrine, in the space of a moneth, throughout all Germany and some forraine [illegible: 1 word], as it were upon Angels wings, the establishing of the Reformation to be done by so weak and simple means, yea by casuall and crosse means, against the force of so puissant and publike an [illegible: 1 word], this is that miracle which we are in these times to look for.

Verse 23. And then will I professe unto them, I never knew you] No not when you professed most love to me, and did me (to see to) greatest service, I knew you well enough for black sheep, or rather for reprobate goats, I knew you for hirelings and hypocrites, but I never knew you with a speciall knowledge of love, delight and complacency. I never acknowledged, approved and accepted of your persons and performances, see Psal. 1. 6. Rom. 11. 2. Gods sharp nose doth easily discern, and is offended with the stinking breath of the hypocrites rotten lungs, though his words be never so sented and perfumed, though his deeds be never so mantled and masked, with shews of holinesse. God utterly disowns and disavows all such, for if any man have not the spirit of God saith Paul Rom. 8. 9. the same is none of his; be he whose he wil be. And whereas he naturally delights in mercy, yet he will by no means clear the guilty;Pro. 1. 26. yea he will [illegible: 1 word] at their destruction, and laugh when their [illegible: 1 word] deus loquitur cum [illegible: 2 words] legas cum fletu, Aug. fear cometh. He will spue them out of his mouth. Ah he will ease him of his adversaries: and be as well apaid thereof, as a man is that hath rid his stomack of the surfet or sick matter thatReve. 3. 16. clogg'd it. [illegible: 1 word]. 1. 24. Depart from me] Oh direfull and dreadfull [illegible: 1 word] such as [illegible: 1 word] reprobis, Ite, venite, probis. shall make their very heartstrings crack (not their earest ngle onely) and their hearts fall asunder in their bosomes, like drops of water. Surely if the gentle voice of God in the coole of [illegible: 1 word] day were In aura diei. Gen. 3. so terrible to our first parents: And if his sweet voice in the preaching of the Gospel of grace be so formidable to the wicked, that Felix trembled, and the stoutest are quailed, the edge of their fury is rebated, their hearts often ake and quake within them: what will they do when the Lion of the tribe of Judah shall roar out upon them, this fearfull Discedite that breaths out nothing but fire and brimstone, stings and horrors, woe and alas, seas of vengeance and the worm that never dieth, torments without end, and past imagination? The desperate souldiers (that would not have dreaded to dare the devil to a duell) fell before him to the ground, when in the state of his humility, he said but, I am He: how will the wicked stand before him in his Majesty? If Gideons torches and trumpets so daunted the proud [illegible: 1 word], how shall these abide the terrour of the last day? Ye workers of iniquity] Ye that make it your trade and taske; [illegible: 1 word] me licinan [illegible: 3 words] dicunt [illegible: 1 word]. that do wickedly with both hands earnestly, that are wittily wicked, and can art out iniquity; that dig in the devils mines, row in his gallies, grinde in his mill, and are not wearied: that live by your sinnes, as the labourer doth by his trade; and esteem it as the means of an happy life. Ye that, although ye cannot be charged with any crying crime, but have Lord Lord in your mouthes, and a shew of holinesse in your lives, yet regard iniquity in your hearts: and when you [illegible: 1 word] most of all high-flowen have a leering eie upon some beloved sinne, as the Eagle hath upon her prey below, when she soreth highest. Your very preaching in Christs NameOur [illegible: 1 word] must be [illegible: 1 word] of God, wrought from God, for God, in God, according to God, [illegible: 1 word] are but shining [illegible: 2 words] [illegible: 1 word] at Pauls crosse. (if not for his name) is, with God a work of iniquity, and shall have the wages of sinne, which is death, when Christ comes to judgement. Then they that would not obey those sweet commands, Repent, for the kingdome of heaven is at hand, seek ye the Lord while he may be found. Believe in the Lord Jesus and thou shalt be saved, thou and all thy houshold, &c. shall have no other commandment left them to obey, but this horrible Depart ye: which imports an utter separation from the beatificall vision and fruition of God, and this is the very hell of hell, &c.

Verse 24. Therefore whosoever heareth these sayings of [illegible: 1 word] &c.] Here we have the conclusion of this, if not first, yet, certainly, fullest of our Saviours Sermons; for matter most heavenly, and for order more then methodicall. Most men think, if they sit out a Sermon, it is sufficient: when the preacher hath [illegible: 1 word] done they have done to: Away they go, and (for any practice) they leave the word where they found it, or depart sorrowfull as he in the Gospel, that Christ requireth such things as they are not willing to perform. Our Saviour had four sorts of hearers, and but one good, that brought forth fruit with patience. When St Paul preached at Athens, some mocked, others doubted, a few believed, but no Church was sounded there (as at other places) because Christ crucified was preached; unto the Jews a stumbling [illegible: 1 word], Act. 17. and to those Greeks foolishnes; whiles the Jews required a signe, 1 Cor. 1. 22. 23. and the Greeks sought after wisedome. But what saith the Prophet? [illegible: 1 word]. 8. 9. Behold they have rejected the word of the Lord, and what wisedome is in them? He is a wise builder, a [illegible: 1 word] servant, a wise virgine, a wise merchant, (if our Saviour may be judge) that heareth these sayings of his, and doth them. And behold (saith Moses) I have taught you statutes and judgements: Keep therefore and do them; for this is your wisedome, &c. A good understanding [illegible: 1 word]. 4. 6. have all they that do thereafter. David hereby became [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [non-Latin text not transcribed] Act. 23. 1. wiser then his teachers, ancients, enemies: and Paul counted it his chief policy to keep a good conscience void of offence toward God and men: which cannot be untill it may be said of a man, as2 Chron. 34. 16 Rom. 2 12. Shaphan said of Josiahs work-men, All that was given in charge to thy servants, they doe it. For not the hearers of the Law, but theLuk. 11. 28. doers shall be justified, saith-Paul: shall be blessed, saith our SaviourJoh. 13. 17. often: shall be made thereby the friends of Christ, Ioh. 15.2 Cor. 8. 23. Isa. 62. 3. 14. the kindred of Christ, Matth. 12. 50. The glory of Christ, a Cant. 3. 11. royall diadem in the hand of [illegible: 1 word]; yea, such as have the honour to set the crown royall upon Christs head in the day of his espousals. Be ye therefore doers of the Word, saith S. Iames, and not hearers only, deceiving, or putting paralogismes, tricks and fallacies [non-Latin text not transcribed]. (sophister like) upon your own souls. They that place religion in hearing, and go no further, will prove egregious fools in the [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. end. Which to prevent, look intently and accurately, saith that [non-Latin text not transcribed]. Apostle, stoop down, and pry heedfully into the perfect law of [illegible: 1 word] (as the Cherubims did into the Propitiatory, as the Angels do into the mystery of Christ, as the Disciples did into the sepulchre1 Pet 1. [illegible: 1 word]. of Christ) and continue therein, till ye be transformed thereinto,Joh. 20. 5. Not being forgetfull hearers, but doers of the work: so shall ye be blessed in the deed. It is not enough to hear, but take heed how you hear. [illegible: 1 word] with you the loan of your former hearing. For to Mark 4. 24. explained. him that hath shall be given, and with what measure ye mete, it shall be measured to you. As ye measure to God in preparation and practice, he will measure to you in successe and blessing: and every time that you hear, God will come to you in the fulnesse of the [illegible: 1 word] Rom. 16. [non-Latin text not transcribed]. of the Gospel of peace. See that ye shift not off him that speaketh, [illegible: 1 word]. in ep. ad [illegible: 1 word]. [illegible: 1 word]. 12. 25. Veniat, veniat verbum Domini, & submittemus illi, sexcentasi nobis essent colla, said a notable Dutch Divine. Let God2 Cor. 8. 7. speak, and we will yeeld, though it were to the losse of a thousandRom. 6. 17. lives. The Macedonians delivered themselves up to God, and the Romans to the form of doctrine that was delivered [illegible: 1 word] them: they took impression from it, as the metall [illegible: 1 word] from the mould, or as the wax doth from the seal. David [illegible: 1 word] up his hands to Gods Commandments, Psal. 119. 48. he did all the wils of God, who hadAct. 13. 35. set him both his time and his task. He sets all his servants a work, and requireth their pains, Hos. 10. 11. Ephraim was an heifer used to dance, and delight in the soft straw, and could not abide to plow, but the Lord will make him both bear and draw. Religion is not a name, saith one, goodnesse a word; it is active like fire, communicative like light. As the life of things stands in goodnes: M. Harris at [illegible: 1 word] [illegible: 1 word]. so the life of goodnesse in action. The chiefest goods are most active, the best good a meer act. And the more good we do, the more God-like and excellent we be, and the better provided against a rainy [illegible: 1 word]. Which built his house upon a rock.] This rock is Christ; and [illegible: 1 word]. 2. 10. conscionable [illegible: 1 word] are living stones built upon him. The Conies [illegible: 2 words]. 3. 5. are a people weak and wise, saith Solomon; and their wisdomeProv. 30 16. herein appears; they work themselves holes and burrows in the bosome of the earth, in the roots of the rocks. Learn we to doLuke 6. 48. the like: and be sure to dig deep enough (as S. Luke hath it) [illegible: 1 word], sed [illegible: 1 word]. which while the stony-ground-hearers did not, their blade was scorcht up, and came to nothing. Some flashing joy they had upon the hearing of the Word, and many meltings (according to the nature of the Doctrine delivered) but these sudden affections, being not well bottomed, nor having principles to maintain them, they were but like Conduits running with wine at the Coronation, or like a land-floud, that seems to be a great sea, but is soon gone again. [illegible: 1 word] fluctum [illegible: 1 word].

Verse 25. And the rain descended, and the flouds came, &c.] Many are the troubles of the righteous: they come commonly [non-Latin text not transcribed]. [illegible: 1 word] & [illegible: 3 words], brevior [illegible: 1 word] Sen. [illegible: 1 word] est propriè [illegible: 2 words] a [illegible: 1 word] seu [illegible: 2 words]. [illegible: 6 words] a [illegible: 2 words] [illegible: 1 word]. [illegible: 1 word]. thick and three-fold, one in the neck of another, as Jobs messengers. The clouds return after the rain, [illegible: 1 word]. 12. 2. there is a continuall succession of miseries and molestations, from the devil, the world, and the flesh, to them that hear and do the words of [illegible: 1 word]: like the weather in winter, when a showr or two do not clear the air, but though it rain much, yet the sky is still over-[illegible: 1 word] with clouds, which are [illegible: 1 word] upon the Saints, sometimes in [illegible: 1 word] and lighter [illegible: 1 word], as the smaller rain, sometimes in pressing and piercing calamities, like storm and hail: The rain fals, [illegible: 1 word] flouds rise, the winde blows, and many a sharp showr beats upon the Christians building; but like Noahs Ark, it is pitcht within and without: like Mount Sion, it abides for ever immoveable, [illegible: 1 word] founded upon the Rock of ages. Si nos ruemus, ruet Christus [illegible: 1 word], Ille [illegible: 1 word] mundi, said that noble Luther. If we [illegible: 1 word], Christ shall fall too, that Ruler of the world: and [illegible: 1 word] him fall: I had rather [illegible: 1 line]. [illegible: 1 word] with Christ, then stand with Caesar. The devil stirs up a [illegible: 1 word] against Gods children, saith Ambrose, Sedipse naufragium [illegible: 1 word], but himself maketh ship wrack. The Church, according to that [illegible: 1 word] Motto. Nec fluctu, nec [illegible: 1 word] movetur: and yet Venice hath but one street (they say) that is not daily over-flowed by the sea. And it fell not.] Saving grace is unleesable, though it may be impaired in the degrees, and may recoyl to the root, as sap doth in winter. Christ lives in the hearts of all his Saints, Gal. 2. 20. and can die no more, Rom. 6. 10. Die he may as well at the right hand of his father, as in the heart of a Christian. Object. A weak brother, for whom Christ died, may perish, 1 Cor. 8. 11. Sol. No thank to us, if he do not; who, by scandalous courses offend and wound his conscience: but Christ will not lose him so. Object. There are that deny the Lord that bought them, Destrui potest, ex parte, per interveniens scandalum: quod & verbum [non-Latin text not transcribed] aliquo modo denotat, non distrahi penitus ca[illegible: 3 letters], &c. 2 Pet. 2. 1. Sol. Bought they were by Christ in their own conceit, and in the esteem of others, but it proved otherwise. Or, they were bought, that is, delivered, in a generall sense (so the word here used, often signifieth) from their superstition to the knowledge of salvation (I say not to saving knowledge) whereby they might preach to others, themselves being cast-awaies. God hathD. Prideaux, Lect. charged Christ, as Mediatour, to see to the keeping of the bodies and souls of all true believers, Joh. 6. 39. 40. And he faithfully performed it. Those thou gavest me I have kept, saith he, and none of them is lost, Joh. 17. 12. Christ makes exception of one that was lost, Ibid. Ob. That shews he was never of his body: for can he be a Saviour ofSol. a son of perdition? Why is he then excepted?Ob. 1. Because he seemed to be one of Christs, by reason of hisSol. office. 2. He speaketh there in particular of the twelve: and to be an Apostle, was, in it self, but an outward calling. Christians may lose the things that they have wrought,Ob. Joh. 2. 8. 1. Temporaries may, and doe; and of them it may be understood,Sol. verse 9. 2. True Christians may: 1. In respect of the praise of men: All their former honour may be laid in the dust. 2. In regard of the inward sense and comfort, as David, Psal. 32. & 51. 3. In respect of the fulnesse of the reward in heaven, their glory may be much lessened by their fals. A righteous man may turn from his righteousnesse, and die,Ob. Ezek. 18. 24. From his righteousnesse imparted, or that of sanctification, heSol. may turn in part, and for a time, and die a temporall death for his offence, as Josiah: Not so from his righteousnesse imputed, or that of justification, so as to die eternally. Or the holy Ghost mayGal. 1. so speak, as of a thing impossible: as, if an Angel from heaven should preach any other Doctrine, &c. which cannot possibly be. So that this text concludes not categorically. The Comforter shall abide with us for ever, Joh. 14. 16. It is called an earnest, not a pawn. A pawn is to be returned again; but an earnest is part and pledge of the whole sum. What need then so many exhortations to perseverance?Quest. 1. True grace in it self is leesable, in respect of us, whoAns. should fall from it, as Adam; but we are kept by the power and promise of God to salvation; and we need Christs lefthand to be under us, and his right-hand over us to clasp and hold us up. He keepeth the feet of the Saints, and preserves us 1 Sam. 2. 9. from all such evil, as may frustrate our perseverance, 2 Thess. 3. 3. 1 Joh. 5. 18. 2. By these exhortations, as means, Gods grace is promoted, and preserved in us. 3. We are but in part renued, and are apt to backflide; if we row not hard, winde and tide will carry us back again. Heed therefore must be taken, that we look not back with Lots wife;Gen 37 3. that our Jacobs-ladder may reach to heaven; that our oyl fail not,Exod. 2[illegible: 1 letter]. 8. till the bride-groom come; that our coat reach down to our heels,Exod. 29 12. as Josephs, and the high-Priests did; that we sacrifie the beast [non-Latin text not transcribed]. with the tail; that we keep in this fire of the Sanctuary; or, if it2 [illegible: 2 letters]m. 1. 6. slackt, that we rake it out of the ashes, and blow it up again into a flame; that we turn not again, as we walk, with those livingD[illegible: 4 letters] 33. creatures, Ezek 1 12. nor be like Nebuchadnezzars image, thatG[illegible: 1 letter]l 3. began in gold, and ended in clay; that we begin not in the spirit, and end in the flesh: that we go not backward, as Hezekiahs Psal. 19 4. Sun, nor stand at a stay, as Joshuah's, but rejoyce toProv. 4 18. runne our race, as Davids; and goe on to the perfect day, as ,Ioshuah's [illegible: 1 line]. &c.

Verse 26. And every one that heareth these sayings of mine, and doth them not, &c.] Which is the greater number of hearers. For most men hear to hear, and not to practise. Some hear meerly of form, or for fashion sake, or to save the penalty of the Statute, or to finde some Recipe to procure a sleep, or to still the clamours of their consciences, or to make amends and purchase dispensation for some beloved lust, as Herod. Or expecting from the preacher some choice novelty, as [illegible: 1 word]. 3. 8. some deep point, [illegible: 1 word]. 12. 37. or dainty expressions, as Ezek. 33. 32. Or they [illegible: 1 word] and [illegible: 1 word], Act. 17. 32. Hear and carp, as Doeg; hear and resist the holy Ghost, Act. 7. Or at least are no whit wrought upon, whether we pipe or lament to them. Or if they hear and admire, asMat. 11. 17. those. Matth. 22. 22. yet they amend nothing, or but for a season, as the stony-ground: they are hearers of forgetfulnesse, Jam. [non-Latin text not transcribed]. [illegible: 1 word]. 25. like hour-glasses, they are no sooner full, but [illegible: 1 word] out again: like nets or sives, they retain only the chaff or weeds, let go the pure water and good corn. The Word runs [illegible: 1 word] them, [illegible: 1 word] water thorow a riven [illegible: 1 word] (that's the Apostles metaphor, Heb. 2. 1.) or as that which is written upon moist paper, as others [non-Latin text not transcribed]. will have it. A generall cause of our not practising what we hear, is, that we put this spirituall treasure into broken bags, this [illegible: 1 word] liquour into leaking [illegible: 1 word]. Whereas our souls should be as the Ark, and our memories, as the pot of Mannah, to retain what we have received, that we may have it ready for [illegible: 1 word], as Saul had his cruse and spear at his head, and David his scrip and stones ready by his side. A heavy ear is a [illegible: 1 word] judgement, Isa. 6. 10. but a slow heart, and a heavy hand, to conceive and do what we hear, paves a way to remedilesse misery; besides the fool to boot, which the Judge here putteth upon him. Shall be likened unto a foolish man.] And he is a fool indeed whom Christ calleth fool. Conscionable hearers are counted good men (God wot) but simple, silly, and of no parts. But wisdome is justified of her children. To walk precisely, is to walk wisely, [illegible: 1 word]. 5. 15. And he that [illegible: 1 word] and guideth his feet in the way, is wife, Prov, 23. 19. And, Who is a wise man amongst you, and endued with knowledge? Let him shew out of a good conversation his works, &c. Ja. 3. 13. All others are fools, because they fail in the main point of their salvation: they are troubled about many things [illegible: 1 word] but neglect the one thing necessary: they trifle out their precious [illegible: 1 word], and in hearing or other services, they do worse then lose their labour, [illegible: 1 word] they commit sin, and heap up [illegible: 1 word]. Their house will down, as the spiders house doth, and all their building, plowing, planting sailing, come to nothing. Which built his house upon the sand.] Wherefore it soon sinks and shatters, as having not the loose earth thrown up first, by the practice of mortification and self- deniall. Men should first sit down, and cast what it would cost them to build the tower of godlinesse, or ere they leap into profession. They should put their hearts often to those grand questions of abnegation. Can I (as all must, that will be Christs Disciples) deny my self in all my selves (for a man hath many selves within himself, and must utterly and absolutely deny them all) take up my daily crosse ([illegible: 1 word] [illegible: 1 word] Christianus [illegible: 1 word]. every Christian is a [illegible: 1 word] or crosse-bearer, saith Luther: the rain will fall, the flouds flow, the windes blow, and beat upon his building, he shall have many trials and temptations, that looks toward heaven, troubles without, terrours within, his back-burden of both) and follow Christ thorow thick and thin, by doing and suffering his whole will? Many will follow Christ in such duties as sute with their humours, and no further, as the rusty hand of a diall; they will break the hedge of his Law, to shun a piece of foul way: They follow Christ, as the dog follows his [illegible: 1 word], till he come by a carrion, and then he turns him up. Orpha made a fair proffer of going along with Naomi, but when she had better considered it, she turned again. Lots wife set fair out of Sodom, but looked back. So do many forward hearers set their hands to Gods plough, but (loth to plough up the fallow [illegible: 1 word] of their hearts, and to lay a good foundation in humiliation.) they start aside like broken bowes, and steal away, like cowardly souldiers, [non-Latin text not transcribed], and so judge themselves unworthy of eternal life, and unfit [illegible: 1 word]. 10. for Gods Kingdom. For the foolish shall not stand in his sight,Luke 9. 62. he hateth all the workers of iniquity. Caleb was not discouraged [illegible: 1 word]. 5. 5. by the Giants, therefore he had Hebron given him, the place of the Giants, when the spies and [illegible: 1 word] were never suffered to enter: No more shall they that hold not out to the death, obtain the crown of life.

Verse 27. And the rain descended, &c.] The old heart cannot possibly hold out the hardship of holinesse, nor bear the brunt of persecution for well-doing. Like a Chesnut cast into the [illegible: 1 word], if not broken first on the top, it leaps out again; or like a false jade in a teem, which being put to a stresse, turns tail and tramples. When the godly hearer holds on his way to heaven, thorow all disasters; as those two kine of the Philistims, that bore home the Ark, held on their way, though they had calves at home, that might have made them turn back. And it fell.] The wise-man and fools house come under a double difference. 1. In the foundation: this to see to, and above ground, is little discerned. The Temple is said to be as low under ground, as it was high above. 2. In the building it self. The unprofitable hearer is not cimented to Christ by faith, but laid loose, as it were, upon a sandy foundation, and so slips beside the ground work in foul weather. He is not set into the stock as a science, but only stuck into the ground as a stake; and is therefore easily [illegible: 1 word] up. Whereas the true Christian is knit fast to1 Pet. 2. 5. Christ the Rock, by the ligament of a lively faith; and, as a lively stone, is built up a spirituall house, growing up in the mysticall body with so much sweetnesse and evennesse, as if the whole Temple (like that of Salomon) were but one entire stone, He that is joyned to the Lord is one spirit, 1 Cor. 6. 17. So that although 1. Shakings and waverings in the very purpose of holy-walking may befall a Saint by violent temptations, Psal. 73. 2, 13. Yea, 2. Intermissions of the exercise of grace, as of life in a palsey or [illegible: 1 word]. 3. Particular falls we are not exempted from. Peter himself, though a pillar fell from his former stedfastnesse, in part; yet from [illegible: 1 word], prolapsion, from utter and irrecoverable falling away, they are [illegible: 1 word], because founded upon a Rock, which can never be removed: He is both the Authour and finisher Heb. [illegible: 1 word]. of their faith: He hath praied and procured, that it utterlyLuk. 22. fail not. And the fall thereof was great.] Great and griovous, because irreparable, irreedifiable, as Hiericho and the Temple at Ierusalem. God laies them aside like broken [illegible: 1 word], of which there is no further use; and sith they will needs wallow again, as swine, in the filth of their former pollutions, he proncunceth upon them that fearfull sentence, Let him that is filthy be filthy still; that unclean spirit entereth him again; and his dispositions to evil are seven times more enflamed then ever. He hath despised and despighted the SpiritHeb. 10. 26. of grace, and is in the ready road to the unpardonable sin. The Apostate cannot lightly chuse unto himself a worse condition, Heb. 10. 26. He casts himself into hel-mouth, Heb 10. [illegible: 1 word]. where the back slider in heart shall be filled with his own waies; and have theProv. 14. 14. greater [illegible: 1 word], by how much he fell from greater hopes and possibilities of better; as [illegible: 1 word] from his Monarchy, and as Cranmer from his high preferment to so low a condition, as that there was left him neither hop: of [illegible: 1 word], nor place of worse.

Verse 28. And it came to passe, when [illegible: 1 word] had ended these sayings.] All this then was but one Sermon, though twice preached at severall times, as some collect out of Luke. A long Sermon it was, and yet the people staid it out. So did not those [illegible: 1 word], Joh. 6. and therefore fell away from Christ: So did not Judas, and therefore met [illegible: 1 word] devil at the door. It is a lamentable [illegible: 1 word] 13. thing, that a winters-tale shall be heard with more patience and pleasure then a powerfull Sermon: that if a Preacher exceed his glasse sometimes, [illegible: 1 word] sit at as little [illegible: 1 word], as if they were in a fit of an ague: and others prophanely turn their backs upon the [illegible: 1 word]. 44. Propitiatory, and depart without the blessing. In the CouncelCanon 32. of Agathon it was decreed that none should presume to go out before the Minister had blessed the Congregation. And in the fourth Councel of Carthage, Let him that goes out of the Auditory, when the Minister is speaking to the Congregation, be excommunicated, Ite missa est, [non-Latin text not transcribed], were the old forms of dismission. And although Zachary was long ere he came forth, yet theLuk. 1. people staied his coming. But the Word of the Lord is to the wicked a burthen, Jer. 27. 33. cords and bonds, Psal. 2. 3. Yokes and bonds, Jer. 5. 5. Hence they are so soon sated, and their attentions tired out and jaded, as it were. The people were astonished at his doctrine.] They were strangely transported and rapt with an ectasie of admiration and amazement. [non-Latin text not transcribed]. Ubi [illegible: 1 word] quasi attonitus, [illegible: 2 words], [illegible: 3 words], sed apertis oculis [illegible: 1 word] quietus [illegible: 1 word]. Lyser. They were at [illegible: 1 word] a passe, that they could neither say nor do, but stood amazed with their eyes set in [illegible: 1 word] heads, as the word importeth. And surely the word never worketh so kindely, as when it is received with admiration: yet may we not rest in that, as too many do; but get it mingled with [illegible: 1 word] in our [illegible: 1 word], that works by love, holding fast the faithfull word, as Paul bids Timothy, that part of it especially that in hearing he is pleased to sweeten unto us by the taste of his speciall goodnes.

Verse 29. For he taught them as one having authority.] Never man spake as he spake, said those Catch-poles that came to take him, but were taken by him. For matter, his doctrine was not his own, but his Fathers that sent him. For manner, this Prince [illegible: 1 word]. 7. 16. of Preachers had the tongue of the learned: yet without [illegible: 1 word] of learning, he delivered himself so plainly, that the simplest [illegible: 1 word] 50 4. might conceive him, and so powerfully that his enemies could not but confesse, that he was true, and taught the way of God [illegible: 1 word]. [illegible: 1 word]. 22. 14. And for end, he [illegible: 1 word] sought his Fathers glory, in the salvation of mens souls. A fair president for Preachers: who should Optimi ad [illegible: 1 word] bi sunt [illegible: 1 word], [illegible: 1 word] Lutherus, qui pueriliter, trivialiter, populariter & simplicissime [illegible: 1 word]. Melch. Ad. in vita. thus seek to get within the people, and to maintain the credit of their ministry, that their words may carry an authority, and command attention. And not as the [illegible: 1 word]] Who first stuck in the bark of the law, and pierc'd not into the heart and sense of it. 2. Delivered for doctrines the commandements of men about washings, tithings, &c. 3. They sought not the glory of God, but praise of men: and were therefore mad at our Saviour, as one that bare away the bell from them, for a powerfull preacher. 4. They rejected [non-Latin text not transcribed]. Publicans and sinners, though penitent: So did not Christ. 5. They taught coldly and carelesly: but he zealously, and imperiously, as the Law-giver, and not as an Interpreter onely: as that Prophet like unto me, saith Moses: yea farre beyond him.Epiphan lib. 1. [illegible: 1 word]. or any other that ever spake with a tongue. For he could, and did speak to the hearts of his hearers: Together with hisScribarum doctrina erat [illegible: 1 word], elumbis [illegible: 1 word]. word there went forth a power, as to heal the bodies of those, Luk 5. 17. so the souls of his elect: he was a Minister of the spirit, and not of the letter onely, &c. Heb. 2.

Judge not, etc. This command refers to rash, censorious, and unjust judgment. See Rom 2:1. Lk 6:37 explains it in the sense of condemning. Christ does not condemn judging as a magistrate, for that, when according to justice, is lawful and necessary. Nor does he condemn our forming an opinion of the conduct of others, for it is impossible not to form an opinion of conduct that we know to be evil. But what he refers to is a habit of forming a judgment hastily, harshly, and without an allowance for every palliating circumstance, and of expressing such an opinion harshly and unnecessarily when formed. It rather refers to private judgment than judicial, and perhaps primarily to the habits of the scribes and Pharisees.

(r) "Judge not" Lk 6:37, Rom 2:1, 1Cor 4:5.

With what judgment, etc. This was a proverb among the Jews. It expressed a truth; and Christ did not hesitate to adopt it as conveying his own sentiments. It refers no less to the way in which men will judge of us, than to the rule by which God will judge us. See 2Sam 22:27, Mk 4:24, Jas 2:13.

Mete. Measure. You shall be judged by the same rule which you apply to others.

(s) "what measure ye mete" Jud 1:7

And why beholdest thou the mote, etc. A mote signifies any light substance, as dry chaff, or fine spires of grass or grain. It probably most usually signified the small spiculae or beard on a head of barley or wheat. It is thus placed in opposition to the word beam.

Beam. This word here signifies a large piece of squared timber. The one is an exceedingly small object, the other a large one. The meaning is, that we are much more quick and acute to judge of small offences in others, than of much larger offences in ourselves. Even a very small object that should hinder the vision of another, we should discern much more quickly than a much larger one in our own sight. This was also a proverb in frequent use among the Jews, and the same sentiment was common among the Greeks, and deserves to be expressed in every language.

Thou hypocrite, first cast out, etc. Christ directs us to the proper way of forming an opinion of others, and of reproving and correcting them. By first amending our own faults, or casting the beam out of our eye, we can consistently advance to correct the faults of others. There will then be no hypocrisy in our conduct. We shall also see clearly to do it. The beam, the thing that obscured our sight, will be removed; and we shall more clearly discern the small object that obscures the sight of our brother. The sentiment is, that the readiest way to judge of the imperfections of others is to be free from greater ones ourselves. This qualifies us for judging, makes us candid and consistent, and enables us to see things as they are, and to make proper allowances for frailty and imperfection.

(t) "cast out the beam" Gal 6:1

Give not that which is holy, etc. By some, the word holy has been supposed to mean flesh offered in sacrifice, made holy, or separated to a sacred use. But it probably means here anything connected with religion--admonition, precept, or doctrine. Pearls are precious stones found in shell-fish, chiefly in India, in the waters that surround Ceylon. They are used to denote anything peculiarly precious, Rev 17:4, 18:12-16, Mt 13:46. In this place they are used to denote the doctrines of the gospel. Dogs signify men who spurn, oppose, and abuse that doctrine; men of peculiar sourness and malignity of temper, who meet it like growling and quarrelsome curs, 2Pet 2:22, Rev 22:15. Swine denote those who would trample the precepts under feet; men of impurity of life; corrupt, polluted, profane, obscene, and sensual; who would not know the value of the gospel, and who would tread it down as swine would pearls, 2Pet 2:22, Prov 11:22. The meaning of this proverb then is, do not offer your doctrine to those violent and abusive men, who would growl and curse you; nor to those peculiarly debased and profligate, who would not perceive its value, would trample it down, and abuse you. This verse furnishes a beautiful instance of the introverted parallelism. The usual mode of poetry among the Hebrews, and a common mode of expression in proverbs and apothegms, was by the parallelism, where one member of a sentence answered to another, or expressed substantially the same sense with some addition or modification. See my Introduction to Isaiah. Sometimes this was alternate, and sometimes it was introverted--where the first and fourth lines would correspond, and the second and third. This is the case here. The dogs would rend, and not the swine; the swine would trample the pearls under their feet, and not the dogs. It may be thus expressed: Give not that which is holy unto the dogs. Neither cast ye your pearls before swine, Lest they trample them under their feet, And turn again [that is, the dogs] and rend you.

(u) "neither cast ye your" Prov 9:7,8, 23:9

Ask, and it shall be given you, etc. There are here three different forms presented of seeking the things which we need from God--asking, seeking, and knocking. The latter is taken from the act of knocking at a door for admittance. See Lk 11:7, Rev 3:20. The phrases signify to seek with earnestness, and diligence, and perseverance. The promise is, that what we seek shall be given us. It is of course implied that we seek with a proper spirit, with humility, sincerity, and perseverance. It is implied, also, that we ask the things which it may be consistent for God to give--that is, things which he has promised to give, and which would be best for us and his kingdom, 1Jn 5:14. Of that, God is to be the judge. And here there is the utmost latitude which a creature can ask. God is willing to provide for us, to forgive our sins, to save our souls, to befriend us in trial, to comfort us in death, to extend the gospel through the world. Man can ask no higher things of God; and these he may ask, assured that he is willing to grant them.

Christ encourages us to do this by the conduct of parents. No parent turns away his child with that which would be unsatisfactory or injurious. He would not give him a stone instead of bread, nor a serpent instead of a fish. God is better and kinder than the most tender earthly parents; and with what confidence, therefore, may we come as his children, and ask what we need! Parents, he says, are evil; that is, are imperfect, often partial, blind, and sometimes passionate; but God is free from all this, and therefore is ready and willing to aid us.

Every one that asketh receiveth. That is, every one that asks aright, that prays in faith, and in submission to the will of God. He does not always give the very thing which we ask, but he gives what would be better. A parent will not always confer the very thing which a child asks, but he will seek the welfare of the child, and give what he thinks will be most for its good. Paul asked that the thorn from his flesh might be removed. God did not literally grant the request, but told him that his grace should be sufficient for him, 2Cor 12:7-9.

A fish. A fish has some resemblance to a serpent. Yet no parent would attempt to deceive his child in this. So God will not give to us that which might appear to be of use, but which would be injurious.

(v) "shall be give you" Isa 55:6, Lk 18:1

Mt 7:7

(w) "asketh receiveth" Ps 81:10,16, Jn 14:13,14, 16:23,24, 1Jn 3:22 1Jn 5:14,15.

(x) "and he that seeketh" Prov 8:17, Jer 29:12,13

Mt 7:7

(y) "good gifts unto your children" Lk 11:11

All things whatsoever, etc. This command has been usually called the Saviour's golden rule, a name given to it on account of its great value. All that you expect or desire of others in similar circumstances, do to them. Act not from selfishness or injustice, but put yourself in the place of the other, and ask what you would expect of him then. This would make you impartial, and candid, and just. It would destroy avarice, envy, treachery, unkindness, slander, theft, adultery, and murder. It has been well said, that this law is what the balance-wheel is to machinery. It would prevent all irregularity of movement in the moral world, as that does in a steam-engine. It is easily applied, its justice is seen by all men, and all must acknowledge its force and value.

This is the law and the prophets. That is, this is the sum or substance of the Old Testament. It is nowhere found in so many words, but it is a summary expression of all that the law required. The sentiment was in use among the Jews. Hillel, an ancient Rabbi, said to a man who wished to become a proselyte, and who asked him to teach him the whole law, "Whatever is hateful to you, do not do to another." Something of the same sentiment was found among the ancient Greeks and Romans.

(z) "do ye even so to them" Lev 19:18, Rom 13:8-10, Gal 5:14

Enter ye in at the strait gate. Christ here compares the way to life to an entrance through a gate. The words straight, and strait, have very different meanings. The former means not crooked; the latter pent up, narrow, difficult to be entered. This is the word used here, and it means that the way to heaven is pent up, narrow, close, and not obviously entered. The way to death is open, broad, and thronged. The Saviour here referred probably to ancient cities. They were surrounded with walls, and entered through gates. Some of those, connected with the great avenues to the city, were broad, and admitted a throng. Others, for more private purposes, were narrow, and few would be seen entering them. So says Christ, is the path to heaven. It is narrow. It is not the great highway that men tread. Few go there. Here and. there one may be seen--- travelling in solitude and singularity. The way to death, on the other hand, is broad. Multitudes are in it. It is the great highway in which men go. They fall into it easily, and without effort, and go without thought. If they wish to leave that, and go by a narrow gate to the city, it would require effort and thought. So, says Christ, diligence is needed to enter into life. See Lk 13:24. None go of course. All must strive to obtain it; and so narrow, unfrequented, and solitary is it, that few find it. This sentiment has been beautifully versified by Watts :--- "Broad is the road that leads to death, And thousands walk together there; But wisdom shows a narrower path, With here and there a traveller."

Mt 7:14

(1) "Because", or "how" (b) "few there be" Mt 20:16, 25:1-12, Rom 9:27,29

False prophets. The word prophet originally means, one who foretells future events. As prophets, however, were commonly regarded as public instructors on the subject of religion, the word came to denote all who were religious teachers. In this sense it is probably used here. A false prophet is a teacher of incorrect doctrine, or one falsely and unjustly laying claims to Divine inspiration. It probably had reference to the false teachers then among the Jews.

Which come to you in sheeps clothing. The sheep is an emblem of innocence, sincerity, and harmlessness. To come in sheep's clothing, is to assume the appearance of sanctity, and innocence, when the heart is evil.

Ravening wolves, Rapacious; or disposed to plunder. Applied to the false teachers, it means that they assumed the appearance of holiness, in order that they might the more readily get the property of the people. They were full of extortion and excess. See Mt 23:25.

(c) "false prophets" De 13:1-3, Jer 23:13-16, 1Jn 4:1 (d) "ravening wolves" Acts 20:29-31

Ye shall know them by their fruits. He gives the proper test of their character. Men do not judge of a tree by its leaves, or bark, or flowers, but by the fruit which it bears. The flowers may be handsome and fragrant; the foliage thick and green; but these are merely ornamental. It is the fruit that is of chief service to man; and he forms his opinion of the nature and value of the tree by their fruit. So of pretensions to religion. The profession may be fair; but the conduct--the fruit in the eye of the world--is to determine the nature of the principles.

(e) "by their fruits" Mt 12:33

A corrupt tree. The word corrupt here does not signify, as our translation would seem to indicate, that the tree had been good, but had become vitiated; but that it was a tree of a useless character, of a nature that produces nothing beneficial.

(f) "good tree" Lk 6:43, 45

Not every one that saith, etc. He goes on to say that many, on the ground of that profession, will claim admittance into his kingdom. Many will plead that they had done miracles, and preached or prophesied much, and will demand an entrance into heaven. The power of working miracles had no necessary connexion with piety. God may as well, if he chooses, give the power of raising the dead to a wicked man, as the skill of healing to a wicked physician. A miracle is a display of his own power through the medium of another. An act of healing the sick is also a display of his power through the agency of another. In neither of these cases is there any necessary connexion with moral character. So of preaching, or prophesying. God may use the agency of a man of talents, though not pious, to carry forward his purposes. Saving power on the mind is the work of God; and he may convey it by any agency which he may choose. Accordingly, many may be found in the day of judgment who may have been endowed with powers of prophecy, or miracle, as Balaam, or the magicians of Egypt; in the same way as many men of distinguished talents may be found yet destitute of piety, and shut out of his kingdom. See Mk 9:38, Lk 9:49, 1Cor 13:1-3. In this last place, Paul says, that though he spoke with the tongue of angels, and had the gift of prophecy, and could remove mountains, and had not charity or love, all would be of no avail. 1Cor 13:1-3.

(h) "Lord, Lord" Is 48:1,2, Mt 25:11,12, Lk 6:46, 13:25, Rom 2:13

In that day. That is, in the last day, the day of judgment; the time when the principles of all pretenders to prophecy and piety shall be tried.

(i) "prophesied in thy" Nu 24:4, 1Kgs 22:11, Jer 23:13, Acts 19:13-15 1Cor 13:2

Profess unto them. Say unto them; plainly declare.

I never knew you. That is, I never approved, loved, or regarded you as my friends. See Ps 1:6, 2Ti 2:19, 1Cor 8:3. This proves that, with all their pretensions, they had never been true followers of Christ. Jesus will not then say to false prophets and false professors of religion, that he had once known them, and then rejected them; that they had been once Christians and then had fallen away; that they had been pardoned, and then had apostatized; but that he had never known them--THEY HAD NEVER BEEN TRUE CHRISTIANS. Whatever might have been their pretended joys, their raptures, their hopes, their self-confidence, their visions, their zeal, they had never been regarded by the Saviour as his true friends. I know not a more decided proof that Christians do not fall away from grace than this text. It settles the question; and proves that whatever else such men had, they never had any true religion. See 1Jn 2:19.

(k) "from me" Ps 5:5, Mt 25:41, Rev 22:15

Jesus closes the sermon on the mount by a beautiful comparison, illustrating the benefit of attending to his words. It was not sufficient to hear them; they must be obeyed. He compares the man who should hear, and obey him, to a man who built his house on a rock. Palestine was, to a considerable extent, a land of hills and: mountains. Like other countries of that description, it was subject to sudden and violent rains. The Jordan, the principal stream, was annually swollen to a great extent, and became rapid and furious in its course. The streams which ran among the hills, whose channels might have been dry during some months of the year, became suddenly swollen with the rain, and would pour down impetuously into the plains below. Everything in the way of these torrents would be swept off. Even a house erected within the reach of these sudden inundations, and especially if founded on sand, or any unsolid basis, would not stand before them. The rising, bursting stream would shake it to its foundation; the rapid torrent would gradually wash away its base; it would totter and fall, and be swept away. Rocks in that country were common, and it was easy to secure for their houses a solid foundation. No comparison could, to a Jew, have been more striking. So tempests, and storms of affliction and persecution, beat around the soul. Suddenly, when we think we are in safety, the heavens may be overcast; the storm may lower; and calamity beat upon us. In a moment, health, friends, comforts, may be gone. How desirable then to be possessed of something that the tempest cannot reach! Such is an interest in Christ; attention to his words; reliance on his promises; confidence in his protection; and a hope of heaven through his blood. Earthly calamities do not reach these; and, possessed of religion, all the storms and tempests of life may beat harmlessly around us.

There is another point in this comparison. The house built on the sand is beat upon by the floods and rains; its foundation gradually is worn away; it falls, and is borne down the stream, and is destroyed. So falls the slumber. The floods are wearing away his sandy foundation; and soon one tremendous storm shall beat upon him, and he and his hopes shall fall, for ever fall. Out of Christ, perhaps having heard his words from very childhood; perhaps having taught them to others in the Sunday-school; perhaps having been the means of laying the foundation on which others shall build for heaven, he has laid for himself no foundation; and soon an eternal tempest shall beat around his naked soul. How great will be that fall! What will be his emotions when sinking for ever in the flood, and destined for ever to live and writhe in the peltings of that ceaseless storm that shall beat when "God shall rain snares, fire, and a horrible tempest" upon the wicked!

(l) "Therefore" Lk 6:47 (m) "wise man" Ps 111:10, 119:99,130

Mt 7:24

(n) "upon a rock" Ps 92:13-15

Mt 7:24

(o) "a foolish man" 1Sam 2:30, Jer 8:9

Mt 7:24

(p) "winds blew" 1Cor 3:13 (q) "great was the fall" Heb 10:26,27

His doctrine. His teaching.

As one having authority, and not as the Scribes. The scribes were the learned men and teachers of the Jewish nation, and were principally Pharisees. They taught chiefly the sentiments of their rabbins, and the traditions which had been delivered; they consumed much of their time in useless disputes, "vain jangling." Jesus was open, plain, grave, useful; delivering truth as became the oracles of God; not spending his time in trifling disputes, and debating questions of no importance; but confirming his doctrine by miracles and argument; teaching as having power, as it is in the original, and not in the vain and foolish manner of the Jewish doctors. He showed that he had authority to explain, enforce, and change the ceremonial laws of the Jews. He came with authority such as no man could have, and it is not remarkable that his explanations astonished them. From this chapter we may learn,

(1.) The evil of censorious judging, Mt 7:1-5. We cannot see the heart. We have ourselves possibly greater faults than the persons that we condemn. They may be of a different kind; but it is not strange for persons to be very censorious towards faults in others, which they have to much greater extent themselves.

(2.) We see how we are to treat men who are opposers of the gospel, Mt 7:6. We are not to present it to them when we know they will despise it, and abuse us. We should, however, be cautious in forming that opinion of them. Many men may be far more ready to hear the gospel than we imagine; and a word seasonably and kindly spoken may be the means of saving them, Prov 25:11, Eccl 11:6. We should not meet violent and wicked opposers of the gospel with a harsh, overbearing, and lordly spirit; a spirit of dogmatizing and anger; nor should we violate the laws of social intercourse under the idea of faithfulness. Religion gains nothing by outraging the established laws of social life, 1Pet 3:8. If men will not hear us when we speak to them kindly and respectfully, we may be sure they will not when we abuse them, and become angry. We harden them against the truth, and confirm them in the opinion that religion is of no value. Our Saviour was always mild and kind; and in not a single instance did he do violence to the laws of social intercourse, or faith in the respect due from one man to another. When with harshness men speak to their superiors; when they abuse them with unkind words, and coarse epithets, and unfeeling denunciations; when children and youth forget their station, and speak in harsh, authoritative tones to the aged, they are violating the very first principles of the gospel-- meekness, respect, and love. Give honour to whom honour is due, and be kind, be courteous.

(3.) Christ gives peculiar encouragement to prayer, Mt 7:7-11. Especially his remarks apply to the young. What child is there that would not go to his parent, and ask him for things which were necessary? What child doubts the willingness of a kind parent to give what he thinks will be best for him? But God is more willing to give than the best parent. We need of him gifts of far more importance than we ever can of an earthly father. None but God can forgive, enlighten, sanctify, and save us. How strange that many ask favours of an earthly parent daily and hourly, and never ask of the Great Universal Father a single blessing, for time or eternity!

(4.) The danger of losing the soul, Mt 7:13,14. The way to ruin is broad, the road to heaven is narrow. Men naturally and readily go in the former; they never go in the latter without design. When we enter on the journey of life, we naturally fall into the broad and thronged way to ruin. Our original propensity; our native depravity; our disinclination to God and religion, lead us to that. And we never leave it without effort. How much more natural to tread in a way in which multitudes go, than in one where there are few travellers, and which requires an effort to find it! And how much danger is there that we shall continue to tread in that way, until it terminate in our ruin! No man is saved without effort. No man enters on the narrow way without design; no one by following his natural inclination and propensities. And yet how indisposed we are to effort; how unwilling to listen to the exhortations which would call us from the broad path to a narrower and less frequented course! How prone are men to feel that they are safe if they are with the many, and that the multitude that attend them constitute a safeguard from danger ! "Encompassed by a throng, On numbers they depend;

They say so many can't be wrong, And miss a happy end."

Yet, did God ever spare a guilty city because it was large? Did he spare the army of Sennacherib from the destroying angel because it was mighty? Does he hesitate to cut men down by the plague, the pestilence, and by famine, because they are numerous? Is he deterred from consigning men to the grave, because they swarm upon the earth, and because a mighty throng is going to death? So in the way to hell. Not numbers, nor power, nor might, nor talent in the road way, will deter him, or make that way safe; nor will the path to heaven be a dangerous road because few are seen travelling there. The Saviour knew and felt that men are in danger; and hence, with much solemnity, he warned them when he lived--and now warns us--to strive to enter into the strait gate.

(5.) The necessity of sincerity in religion, Mt 7:15-23. Profession is of no value without it. God sees the heart. And the day is near when he shall cut down and destroy all those who do not bring forth the fruits of righteousness in their lives. If in anything we should be honest and sincere, surely it should be in the things of religion. God is never deceived, Gal 6:7. And the things of eternity are of too much consequence to be lost by deluding ourselves or others. We may deceive our fellow-men, but we do not delude our Maker; and soon he will strip off our thin covering, and show us as we are to the universe. If anything is of prominent value in religion, it is honesty--honesty to ourselves, our fellow-men, and to God. Be willing to know the worst of your case. Be willing to be thought of, by God and men, as you are. Assume nothing which you do not possess; and pretend to nothing which you have not. Judge of yourselves as you do of others--not by words and promises, but by the life. Judge of yourselves as you do of trees--not by leaves and flowers, but by the fruits.

(6.) The importance of building our hopes of heaven on a firm foundation, Mt 7:24-27. No other can any man lay than that which is laid, which is Christ, 1Cor 3:11. He is the tried Corner Stone, 1Pet 2:6, Eph 2:20. On an edifice raised on that foundation, the storms of persecution and calamity will beat in vain. Hopes thus reared sustain every adversity; are unshaken by the terrors of death; and secure us from the tempests of wrath that shall beat upon the guilty. How awful, in the day of judgment, will it be to have been deceived! How dreadful the shock to find then the house built on the sand! How dreadful the emotions, to see our hopes totter on the brink of ruin; to see sand after sand washed away, and the dwelling reel over the heaving deep, and fall into the abyss, to rise no more! Ruin, awful and eternal rum, awaits those who thus deceive themselves, and trust to a name to live, while they are dead.

(7.) Under what obligations are we for this sermon on the mount! In all languages there is not a discourse to be found that can be compared with it for purity, and truth, and beauty, and dignity. Were there no other evidence of the Divine mission of Christ, this alone would be sufficient to prove that he was sent from God. Were these doctrines obeyed and loved, how pure and peaceful would be the world! How would hypocrisy be abashed and confounded! How would impurity hang its head! How would peace reign in every family and nation! How would anger and wrath flee! And how would the race--the lost and benighted tribes of men, the poor, and needy, and sorrowful--bend themselves before their common Father, and seek peace and eternal life at the hands of a merciful and faithful God!

(r) "astonished" Jer 23:29, Mk 6:2

Mt 7:28

For a summary of Matthew Chapter 7, Mt 7:28.

[Sufficient to the day is the evil thereof.] There is enough of trouble in the very moment.

[With what measure ye mete.] This is a very common proverb among the Jews: In the measure that a man measureth, others measure to him. See also the tract Sotah, where it is illustrated by various examples.

[Let me pull out the mote out of thine eye, &c.] And this also was a known proverb among them: "It is written in the days when they judged the judges, that is, in the generation which judged their judges, When any [judge] said to another, Cast out the mote out of thine eye; he answered, Cast you out the beam out of your own eye," &c.

"R. Tarphon said, 'I wonder whether there be any in this age that will receive reproof: but if one saith to another, Cast out the mote out of thine eye, he will be ready to answer, Cast out the beam out of thine own eye.'" Where the Gloss writes thus; "Cast out the mote, that is, the small sin that is in thine hand; he may answer, But cast you out the great sin that is in yours. So that they could not reprove, because all were sinners."

[Will he give him a stone?] Here that of Seneca comes into my mind; "Verrucosus called a benefit roughly given from a hard man, panem lapidosum, 'stony bread.'"

[Whatsoever ye would that men should do unto you, &c.] A certain Gentile came to Shammai, and said, 'Make me a proselyte, that I may learn the whole law, standing upon one foot': Shammai beat him with the staff that was in his hand. He went to Hillel, and he made him a proselyte, and said, That which is odious to thyself, do it not to thy neighbour: for this is the whole law.

[Broad is the way.] In these words, concerning the broad and narrow way, our Saviour seems to allude to the rules of the Jews among their lawyers concerning the public and private ways. With whom, "a private way was four cubits in breadth; a public way was sixteen cubits." See the Gloss in Peah.

[Gate.] Under this phrase are very many things in religion expressed in the Holy Scripture, Genesis 28:17, Psalm 118:19,20, Matthew 16:18, &c.; and also in the Jewish writers. 'The gate of repentance' is mentioned by the Chaldee paraphrast upon Jeremiah 33:6; and 'the gate of prayers,' and 'the gate of tears.' "Since the Temple was laid waste, the gates of prayer were shut, but the gates of tears were not shut."

Strait gate, seems to be the Greek rendering of Pishpesh, a word very usual among the Talmudists: "With a key he opened the little door, and out of Beth-mokad" (the place of the fire-hearth) "he entereth into the court." Pishpesh, saith the Aruch, is a little door in the midst of a great door.

[In sheep's clothing.] Not so much in woolen garments as in the very skins of sheep: so that outwardly they might seem sheep, but "inwardly they were ravening wolves." Of the ravenousness of wolves among the Jews, take these two examples besides others. "The elders proclaimed a fast in their cities upon this occasion, because the wolves had devoured two little children beyond Jordan. More than three hundred sheep of the sons of Judah Ben Shamoe were torn by wolves."

[By their fruits ye shall know them.] That is a proverb not unlike it. A gourd, a gourd, is known by its branch.

[As one having authority, and not as the scribes.] It is said with good reason, in the verse going before, that "the multitude were astonished at Christ's doctrine": for, besides his divine truth, depth, and convincing power, they had not before heard any discoursing with that authority, that he did. The scribes borrowed credit to their doctrine from traditions, and the fathers of them: and no sermon of any scribe had any authority or value, without The Rabbins have a tradition, or The wise men say; or some traditional oracle of that nature. Hillel the Great taught truly, and as the tradition was concerning a certain thing; "But, although he discoursed of that matter all day long, they received not his doctrine, until he said at last, So I heard from Shemaia and Abtalion."

Observe here, The prohibition, and the reason of that prohibition. Judge not, this is not meant of ourselves, but of our neighbour.

Self-judging is a great duty; judging others a grievous sin; yet is not all judging of others condemned, but a judging of our neighbour's state or person rashly and rigidly, censoriously and uncharitably: especially unrighteously and unjustly. And the reason of the prohibition is added; if we judge others rashly, God will judge us righteously.

Learn thence, That a rash and censorious judging of others, renders a person liable and obnoxious to the righteous judgment of God.

Note farther, That Christ doth not here forbid judicial judging by the civil magistrate, nor ecclesiastical judging by the church governors, whose office gives them authority so to do. Nor does he forbid one Christian to pass a judgment on the notorious actions of another, seeing the duty of reproof cannot be performed without it; but it is such a rash and censorious judging our brother, as is void of charity towards him, as is accompanied with contempt of him, especially if we have been guilty of the same or greater sins before him.

By the mote in our brother's eye, is to be understood small and little sins, or some supposed sins: by the beam in our own eye, is meant some notorious sin of our own.

Learn, 1. That those who are most censorious of the lesser infirmities of others, are usually most notoriously guilty of far greater failings themselves.

2. That those who desire others should look upon their infirmities with a compassionate eye, must not look upon the failings of others with a censorious eye.

3. That there is no such way to teach us charity in judging others, as to exercise severity in judging ourselves.

By that which is holy, understand the word and ordinances in general, but admonition and reproof in particular: By dogs and swine, incorrigible and unreclaimable sinners, hardened scorners of holy things: It is a proverbial speech, expressing how sure charitable reprehensions are to be cast away upon incorrigble sinners.

Learn, 1. That it is possible for sinners to arrive at such a height and pitch in wickedness and sin, that it may be a Christian's duty not to admonish or reprove them.

Observe, 2. How Christ provides, as for the honour of his word, so for the safety of those that publish it. As Christ will not have his word offered to some sinners, lest they should abuse it, so also lest they should abuse those that bring it: When sinners turn swine, and we are in danger of being rent by them, Christ himself gives us a permission to cease reproving of them.

Observe here, a precept and a promise; the precept, or duty commanded, is importunity and constancy in prayer, we must ask, seek, and knock; the promise, or mercy indured,, is audience and acceptance with God.

Note, 1. That man, is a poor, indigent, and necessitous creature, full of wants, but unable to supply them.

2. That God is an all-sufficient good, able to supply the wants and to relieve the necessities of his creatures, if they call upon him, and cry unto him.

3. Yet if we do not presently receive what we ask, we must still continue to seek and knock; though prayer be not always answered in our time, yet it shall never fail of an answer in God's time.

4. That natural propensity which we find in our breasts to hear the desires and to supply the wants of our own children, ought to raise in us a confident expectation, that Almighty God will hear our prayers, and supply our wants, when we call upon him: if a father will give when a child asks, much more will God. If ye being evil, know how to give good gifts unto your children, how much more shall your Father, &c. God loves to be giving and to give good gifts is his delight.

But prayer is the key that opens both his heart and hand: yet not every person nor every prayer shall find acceptance with God: the person praying must be a doer of God's will, and the manner of our prayer must be in faith, and with fervency, and unfeigned perseverance.

Observe here, 1. An incomparable rule of life; always to do as we would be done by.

Note, That the great rule of righteousness and equity in all our dealings with men is this, To do us we would be done unto: it is a short rule, a full rule, and a clear rule; both the light of nature and the law of Christ bind it upon us.

Observe, 2. The commendation of this rule. It is the law and the prophets; that is, the sum of the Old Testament, so far as concerns our duty to our neighbour, and the substance of the second table.

Learn, That it is the design on the scriptures of the Old Testament, first to render men dutiful and obedient to God, and then righteous and charitable one to another.

This is the law and the prophets, yea, the whole of the law and the prophets, to love God above ourselves, and to love our neighbours as ourselves.

Observe here, 1. That every man is a traveller in a certain way.

2. That there are but two ways in which the race of mankind can travel;

the one strait and narrow, that leads to life and salvation;

the other broad and wide, which leads to hell and destruction.

3. That because of the difficulties in the way to salvation, and the easiness of the way to hell and destruction, hence it is that so few walk in the one, and so many in the other.

4. That Christians having the strait way to heaven revealed to them, in and by the word of God, should choose rather to go in that way alone to life, that to run with the multititude in the road way which leads down to the chambers of death and hell.

5. That the metaphor of a gate denotes our first entrance into a religious course of life, and its being strait denotes the difficulty that attends religion at first; evil habits to be put off, old companions in sin to be parted with; but when faith and patience have once smoothed our way, love will make our work delightful to us.

Observe here, 1. A caution given, Beware of false prophets. There were two sorts of deceivers which our Saviour gave his disciples a special warning of; namely false Christs and false prophets: false Christs were such as pretended to be the true Messiahs; false prophets were such as pretended to own Christianity, but drew people away from the simplicity of the gospel.

Observe, 2. The ground of this caution: They come in sheep's clothing, but inwardly are ravening wolves; that is, they make fair pretences to strictness in religion, and to greater measures and degrees of mortification and self-denial than others.

Whence we learn, That such who go about to seduce others, usually pretend to extraordinary measures of sanctity themselves, to raise an admiration among those who judge of saints more by their looks than by their lives; more by their expressions than by their actions. What heavenly looks and devout gestures, what long prayers and frequent fastings had the hypocritical Pharisees, beyond what Christ or his disciples ever practised!

Observe, 3. The rule laid down by Christ, whereby we are to judge of false teachers; by their fruits ye shall know them.

Learn, That the best course we can take to judge of teachers pretending to be sent of God, is to examine the design and tendency of their doctrines, and the course and tenor of their conversations. Good teachers, like good trees, will bring forth the good fruits of truth and holiness; but evil men and seducers, like corrupt trees, will bring forth error and wickedness in their life and doctrine.

Not every one; that is, Not any one that saith Lord, Lord, that is, that owneth me by way of profession, by way of prayer, and by way of appeal, shall be saved; But he that doeth the will of my Father sincerely and universally.

Learn hence, 1. That multitude at the great day shall be really disowned by Christ, as none of his servants, that did nominately own him for their Lord and Master: many that have now prophesied in his name, shall then perish in his wrath: many that have cast out devils now, shall be cast out to devils then: such as have now done many wonderful works, shall then perish for evil workers.

Note, 2. That a bare name and profession of Christianity, without the practice of it, is a very insufficient ground to build our hopes of heaven and salvation upon. A profession of faith and purposes of obedience, without actual obedience to the commands of God, will avail no person to salvation.

3. That gifts, eminent gifts, yea extraordinary and miraculous gifts, are not to be rested in or depended upon as sufficient evidences for heaven and salvation. Gifts are as the gold which adorns the temple, but grace is like the temple that sanctifies the gold.

Christ here speaks of two houses, the one built upon a rock, the other on the sand; these two houses were alike skilfully and strongly built to outward appearance; while the sun shone and the weather was fair, none could discern but that the house upon the sand was built as well, and might stand as long, as that on the rock; but when the rain fell the foundation failed.

Thus, where is the hypocrite with all his faith and fear, with all his shew and appearance of grace, in a wet and windy day? His goodly outside is like the apples of Sodom, fair and alluring to the eye, being touched, instantly evaporate into dust and smoke. A hypocrite stands in grace no longer than till he falls into trouble; and accordingly our Saviour here concludes his excellent sermon with an elegant similitude.

The wise builder is not the frequent hearer, but the faithful doer of the word, or the obedient Christian; the house is heaven, and the hope of eternal life; the rock is Christ; the building upon the sand, is rested in the rare performance of outward duties: the rains, the winds, and the floods, are all kinds of afflicting evils, sufferings, and persecutions, that may befall us.

Note, 1. That the obedient believer is the only wise man, that builds his hope of heaven upon a sure and abiding foundation.

Note, 2. That such professors as rest in the outward performances of holy duties, are foolish builders, their foundation is weak and sandy, and all their hopes of salvation vain and uncertain. An outward profession of Christianity, though set off by prophesying and doing miracles, will not avail any man towards his account at the great day, without that real and faithful, that universal and impartial, obedience to the laws of Christ which the gospel requires.

Here we have two things observable, 1. The manner of our Lord's teaching, it was with authority: that is, it was grave and serious, pious and ardent, plain and profitable. With what brevity, without darkness! with what gravity, without affectation! with what eloquence, without meretricious ornament, were our Lord's discourses! The majesty he shewed in his sermons, made it evidently appear, that he was a teacher sent of God, and clothed with his authority.

Observe, 2. The success of his teaching: The people were astonished at his doctrine; affected with admiration, believing him to be an extraordinary prophet.

Learn, That such is the power of Christ's doctrine, when accompanied with the energy of the Holy Spirit, that it makes all auditors admirers, yea, believers; it causes astonishment in their minds, and reformation in their manners.

The first portion of these verses is one of those passages of Scripture which we must be careful not to strain beyond its proper meaning. It is frequently abused and misapplied by the enemies of true religion. It is possible to press the words of the Bible so far that they yield not medicine, but poison.

When our Lord says, “Judge not”he does not mean that it is wrong, under any circumstances, to pass an unfavorable judgment on the conduct and opinions of others. We ought to have decided opinions: we are to “prove all things,” we are to “try the spirits” (1 Thess.5:21  1 John 4:1 ). Nor yet does he mean that it is wrong to reprove the sins and faults of others until we are perfect and faultless ourselves. Such an interpretation would contradict other parts of Scripture. It would make it impossible to condemn error and false doctrine; it would debar anyone from attempting the office of a minister or a judge. The earth would be given “into the hands of the wicked” ( Job 9:24 ). Heresy would flourish; wrong-doing would abound.

What our Lord means to condemn is a censorious and fault-finding spirit. A readiness to blame others for trifling offenses or matters of indifference, a habit of passing rash and hasty judgments, a disposition to magnify the errors and infirmities of our neighbors and make the worst of them—this is what our Lord forbids. It was common among the Pharisees. It has always been common from their day down to the present time. We must watch against it. We should “believe all things” and “hope all things” about others, and be very slow to find fault. This is Christian charity (I Corinthians 13:7.)

The second portion of these verses teaches us the importance of exercising discretion as to the persons with whom we speak on the subject of religion. Everything is beautiful in its place and season. Our zeal is to be tempered by a prudent consideration of times, places and persons. “Reprove not a scorner,” says Solomon, “lest he hate thee” ( Proverbs 9:8 ). It is not everybody to whom it is wise to open our minds on spiritual matters. There are many who, from violent tempers or openly profligate habits, are utterly incapable of valuing the things of the Gospel. They will even fly into a passion and run into greater excesses of sin if we try to do good to their souls. To name the name of Christ to such people is truly to “cast pearls before swine.” It does them not good, but harm: it rouses all their corruption and makes them angry. In short, they are like the Jews at Corinth ( 18:6 ), or like Nabal, of whom it is written that he was “such a son of Belial that a man could not speak unto him” ( 1 Samuel 25:17 ).

The lesson before us is one which is peculiarly difficult to use in the proper way. The right application of it needs great wisdom. We are most of us far more likely to err on the side of over-caution than of over-zeal: we are generally far more disposed to remember the “time to be silent” than the “time to speak” ( Ecclesiastes 3:7 ). It is lesson, however, which ought to stir up a spirit of self-inquiry in all our hearts. Do we ourselves never check our friends from giving us good advice, by our moroseness and irritability of temper? Have we never obliged others to hold their peace and say nothing, by our pride and impatient contempt of counsel? Have we never turned against our kind advisers, and silenced them by our violence and passion? We may well fear that we have often erred in this matter.

The last portion of these verses teaches us the duty of prayer, and the rich encouragements there are to pray. There is a beautiful connection between this lesson and that which goes before it. Would we know when to be silent, and when to speak, when to bring forward holy things and produce our “pearls,” we must pray. This is a subject to which the Lord Jesus evidently attaches great importance: the language that he uses is a plain proof of this. He employs three different words to express the idea of prayer: “ask,” “seek” and “knock.”He holds out the broadest, fullest promise to those who pray: “Everyone that asketh receiveth.”He illustrates God’s readiness to hear our prayers by an argument drawn from the well-known practice of parents on earth. “Evil” and selfish as they are by nature, they do not neglect the wants of their children according to the flesh; much more will a God of love and mercy attend to the cries of those who are his children by grace!

Let us take special notice of these words of our Lord about prayer. Few of his sayings, perhaps, are so well known and so often repeated as this. The poorest and most unlearned can generally tell us that “if we do not seek we shall not find.” But what is the good of knowing it, if we do not use it? Knowledge not improved and well employed will only increase our condemnation on the last day.

Do we know anything of this asking, seeking and knocking? Why should we not? This is nothing so simple and plain as praying if a man really has a will to pray. There is nothing unhappily which men so slow to do: they will use many of the forms of religion, attend many ordinances, do many things that are right, before they we will do this; and yet without this no soul can be saved!

Do we ever really pray? If not, we shall at last be without excuse before God except we repent. We shall not be condemned for not doing what we could not have done, or not knowing what we could not have known; but we shall find that one main reason why we are lost is this that we never asked that we might be saved.

Do we indeed pray? Then let us pray on, and not faint. It is not lost labor; it is not useless. It will bear fruit after many days. Those words have never yet failed: “Everyone that asketh receiveth.”

In this part of the Sermon on the Mount our Lord begins to draw his discourse to a conclusion. The lessons he here forces on our notice are broad, general and full of the deepest wisdom. Let us mark them in succession.

He lays down a general principle for our guidance in all doubtful questions between man and man. “We are to do to others as we would have others do to us.”We are not to deal with others as others deal with us: this is mere selfishness and heathenism. We are to deal with others as we would like others to deal with us—this is real Christianity.

There is a golden rule indeed! It does not merely forbid all petty malice and revenge, all cheating and overreaching: it does much more. It settles a hundred difficult points which, in a world like this, are continually arising between man and man. It prevents the necessity of laying down endless little rules for our conduct in specific cases. It sweeps the whole debatable ground with one mighty principle. It shows us a balance and measure by which everyone may see at once what is his duty. Is there a thing we would not like our neighbor to do to us? Then let us always remember that this is the thing we ought not to do to him. Is there a thing we would like him to do to us? Then this is the very thing we ought to do to him. How many intricate questions would be decided at once if this rule were honestly used!

In the second place, our Lord gives us a general caution against the way of many in religion. It is not enough to think as others think, and do as others do. It must not satisfy us to follow the fashion, and swim with the stream of those among whom we live. He tells us that the way that leads to everlasting life is “narrow,” and “ few” travel in it. He tells us that the way that leads to everlasting destruction is “broad,” and full of travelers: “many enter there be that go in there at.”

These are fearful truths! They ought to raise great searchings of heart in the minds of all who hear them. “Which way am I going? By what road am I traveling?” In one or other of the two ways here described, every one of us may be found. May God give us an honest, self-inquiring spirit, and show us what we are!

We may well tremble and be afraid if our religion is that of the multitude. If we can say no more than this, that “we go where others go, and worship where others worship, and hope we shall do as well as others at last,” we are literally pronouncing our own condemnation. What is this but being in the “broad way” ? What is this but being in the road whose end is “destruction?” Our religion at present is not saving religion.

We have no reason to be discouraged and cast down if the religion we profess is not popular and few agree with us. We must remember the words of our Lord Jesus Christ in this passage: “ the gate is straight.” Repentance, and faith in Christ and holiness of life have never been fashionable. The true flock of Christ has always been small. It must not move us to find that we are reckoned singular and peculiar and bigoted and narrow-minded. This is “the narrow way.” Surely it is better to enter into life eternal with a few, than to go to “destruction” with a great company.

In the last place the Lord Jesus gives us a general warning against false teachers in the church. We are to “beware of false prophets.” The connection between this passage and the preceding one is striking. Would we keep clear of this “broad way?” We must beware of false prophets. They will arise: they began in the days of the apostles; even then the seeds of error were sown. They have appeared continually ever since. We must be prepared for them, and be on our guard.

This is a warning which is much needed. There are thousands who seem ready to believe anything in religion if they hear it from an ordained minister. They forget that clergymen may err as much as laymen: they are not infallible. Their teaching must be weighed in the balance of holy Scripture: they are to be followed and believed so long as their doctrine agrees with the Bible, but not a minute longer. We are to try them “by their fruits.”Sound doctrine and holy living are the marks of true prophets. Let us remember this. Our minister’s mistakes will not excuse our own. “If the blind lead the blind, both will fall into the ditch.” ( Matthew ).

What is the best safeguard against false teaching? Beyond all doubt the regular study of the Word of God, with prayer for the teaching of the Holy Spirit. The Bible was given to be a lamp to our feet and a light for our path (Psalm 119:105 ). The man who reads it aright will never be allowed greatly to err. It is neglect of the Bible which makes so many a prey to the first false teacher whom they hear. They would fain have us believe that “they are not learned, and do not pretend to have decided opinions.” The plain truth is that they are lazy and idle about reading the Bible, and do not like the trouble of thinking for themselves. Nothing supplies false prophets with followers so much as spiritual sloth under a cloak of humility.

May we all bear in mind our Lord’s warning! The world, the devil and the flesh are not the only dangers in the way of the Christian; there remainsanother yet, and that is the “false prophet”—the wolf in sheep’s clothing. Happy is he who prays over his Bible and knows the difference between truth and error in religion! There is a difference, and we are meant to know it, and to use our knowledge.

The Lord Jesus winds up the Sermon on the Mount by a passage of heart-piercing application. He turns from false prophets to false professors, from unsound teachers to unsound hearers. Here is a word for all. May we have grace to apply it to our own hearts!

The first lesson here is the uselessness of a mere outward profession of Christianity. Not everyone that saith “Lord, Lord,” shall enter the kingdom of heaven. Not all that profess and call themselves Christians shall be saved.

Let us take notice of this. It requires far more than most people seem to think necessary to save a soul. We may be baptized in the name of Christ, and boast confidently of our ecclesiastical privileges; we may possess head knowledge, and be quite satisfied with our own state; we may even be preachers, and teachers of others, and “do many wonderful works” in connection with our church, but all this time are we practically doing the will of our Father in heaven? Do we truly repent, truly believe in Christ, and live holy and humble lives? If not, in spite of all our privileges and profession, we shall miss heaven at last, and be forever cast away. We shall hear those awful words, “I never knew you. Depart from me.

The day of judgment will reveal strange things. The hopes of many who were thought great Christians while they lived will be utterly confounded. The rottenness of their religion will be exposed and put to shame before the whole world. It will then be proved that to be saved means something more than “making a profession.” We must make a “practice” of our Christianity as well as a “profession.” Let us often think of that great day: let us often “judge ourselves, that we be not judged” and condemned by the Lord. Whatever else we are, let us aim at being real, true and sincere.

The second lesson here is a striking picture of two classes of Christian hearers: those who hear and do nothing, and those who hear and do as well as hear, are both placed before us and their histories traced to their respective ends.

The man who hears Christian teaching and practices what he hears is like “a wise man who built his house on the rock.” He does not content himself with listening to exhortations to repent, believe in Christ and live a holy life. He actually repents; he actually believes. He actually ceases to do evil, learns to do well, abhors that which is sinful, and cleaves to that which is good. He is a doer as well as a hearer (James 1:22).

And what is the result? In the time of trial his religion does not fail him; the floods of sickness, sorrow, poverty, disappointments, bereavements beat upon him in vain. His soul stands unmoved; his faith does not give way; his comforts do not utterly forsake him. His religion may have cost him trouble in time past; his foundation may have been obtained with much labor and many tears: to discover his own interest in Christ may have required many a day of earnest seeking and many an hour of wrestling in prayer. But his labor has not been thrown away as he now reaps a rich reward. The religion that can stand trial is the true religion.

The man who hears Christian teaching and never gets beyond hearing is like “a foolish man who built his house on sand.”He satisfies himself with listening and approving, but he goes no further. He flatters himself, perhaps, that all is right with his soul because he has feelings, and convictions and desires of a spiritual kind. In these he rests. He never really breaks off from sin and casts aside the spirit of the world; he never really holds on Christ; he never really takes up the cross. He is a hearer of truth, but nothing more.

And what is the end of this man’s religion? It breaks down entirely under the first flood of tribulation. It fails him completely, like a summer-dried fountain, when his need is the sorest. It leaves its possessor high and dry, like a wreck on a sand-bank, a scandal to the church, a by-word to the infidel and a misery to himself. Most true is it that what costs little is worth little! A religion which costs us nothing, and consists in nothing but hearing sermons, will always prove at last to be a useless thing.

So ends the Sermon on the Mount. Such a sermon never was preached before; such a sermon perhaps has never been preached since. Let us see that it has a lasting influence on our own souls. It is addressed to us as well as to those who first heard it; we are they who shall have to give account of its heart-searching lessons. It is no light matter what we think of them. The word that Jesus has spoken, “the same shall judge us “in the last day.” ( John 12:48 ).