Matthew 7

JUdge not that ye be not judged.

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 tood here prohibiting any Judgment, which is elsewhere in Holy Writ allowed, for the Holy Spirit does not Command, and Prohibit the same thing; whence it is evident, that it is not to be under 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 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 ons judging the Woman, or the D sc ple Iudgment of that Wo 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.

And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye?

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.

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 e. W et er the Word Translated a Mote, signifyeth a Mote or a, is of no great concern to know. Our Saviour Expounded t is Text, when he said to the Pharisees, bringing him a Woman taken in Adultery. Let him that is Gui tl s thr w first S one. So does the Apostle Paul, Rom. 2.1. the Test teacheth us these lessons 1. That those who a e mo t of others, are usually more Notorious and Calpable t emselves, if not for the same Sins, yet for others or Equal, if not greater Magnitude. 2. That it is N torio s Hypocrisy to spy smaller fau ts in others, and not to see greater in our selves. 3. That it is Notorious imp 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.

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 er such as are more tame Sinners, Tra pling upon Holy things, and with Swine wallowing in the M e of Lusts, and Corruptions. Pro. 26.11. 2 Pet. 2.21. By Dogs, more Malitious, Revengeful, Bo erous Sinners may be meant, whose Consciences will serve them to Bark, an the word o God, to mock at Holy things, to Per e te those that bring them the Gospel and are their open E emies, because they tell them the Truth. The Go pel is to be Preached to every Creature, Mark. 16.15. But when the were hardened, and Spake Evil of that way be ore t e Multitude &c. Acts 19.9. the Apostles left Preaching to the The Precept doubtless is General, directing the Mini ers o Christ to Administer the Holy things, with which they are entru 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.

Ask, and it shall be given you, seek, and ye shall find, knock, and it shall be opened unto you.

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 Prayer or an Answer to Prayer. The Multiplying of the Terms in which the P ecept is expre sed is not Idle and S per 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 th the things he needeth, and in Faith, according to the will of God, and for a right end, receiveth, &c. Iames 4.3.

Or what man is there of you, whom if his son ask bread, will he give him a stone?

Or if he ask a fish, will he give him a serpent?

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 l Expre 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 has as great a kindness for you as an Earthly Father for his Child, and that e is your Heavenly Father, and therefore has 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 t goo ne 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 ought it a Fish, yet God saw it was a Scorpion, and account that God answered o r General Desires, which were for some good by denying o r Specifical request.

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 rt cles o 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 tance of all that is to be found in the Books of the Law, and the Prophets which concerneth us in re erence to others, the Sum or the Second Table, which requireth only Iustice, and Charity. Christ does 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 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 (says 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 ervance of their Traditions, and omitted the weightyer things of the Law, Iudgment, Mercy and Faith, Math. 23.23.

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.

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 says 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.

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 show of Religion and Strictness, but they are Ravening Wolves, as dangerous to your Souls, as Ravenous Wolves are to a Flock of Sheep.

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

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

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Every tree that bringeth not forth good fruit is hewen down and cast into the fire.

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 (says our Saviour) by their faithful, o 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.

Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that does 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 does it often, and with some appearing Zeal and importunity shall not be saved; nor does by it approve himself a true Disciple of Christ, but he alone who does 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.

Many will say unto me in that day, Lord, have we not prophecied in thy name? and in thy name have cast out devils, and in thy name done many wonderful works.

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.

Therefore whosoever heareth these sayings of mine, and does them, I will liken him to a wise man, which built his house upon a rock.

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 does 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 does 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 vour to it. And he who does 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.

And every one that heareth these sayings of mine, and does them not, shall be likened to a foolish man, which built his house upon the sand.

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 has 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 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 has been the stronger, the disappointment of their Expectation adding to their Misery.

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine.

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 spect of Persons, the Simplicity of his Phrase, the Gravity of his Matter: The Majesty he showed 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.