Expositions Upon Matthew 1-10, Treatise · Chapter 7 · Section 1
Grounds to take us off from raſh judgement.
1 It's contrary to that principle, Matth. 7.12. To do as we would be done by.
2 Every man hath right to a good name, as to a good laid up in the heart of another; now by cenſorious judgeings this is taken away, and the perſon judged made contemptible, and ſo made unfit for offices and benefits.
3 Raſh judgement takes away Gods office, in that we will take upon us to judge thoſe things which belong onelyonly to God, Rom. 14.4. 1 Cor. 4.5.
4 Raſh judging it feeds onelyonly our own and other mens fleſh, in that we raiſe up to our ſelves an over-weaning conceit of our own goodneſs, or flatter others in a ſuppoſed goodneſs by ſpeaking of other mens evils, Gal. 6.4. Things that are doubtfull we ought to interpret for the better part.
5 Thou canſt not judge aright of other mens actions, being ignorant of many circumſtances concerning them; for thou knoweſt not with what minde, or to what end the action was done, nor upon what temptation.
6 Sometimes thou thy ſelf haſt greater faults then thoſe thou judges: yea in the ſame kinde wherein thou judgeſt, he hath a mote, thou haſt a beam in thy eye.
7 Thoſe that are moſt apt to judge others, uſually are leaſt inſpective into themſelves. Our own weakneſs ſhould make us ſlow in judging others.
8 The uncertainty of our judgements. We can onelyonly look on the outſide and not on the inſide, and ſometimes perſons mindes are better affected then their lives ſhow.
9 The ſafety of the errour on the ſide of charity in judging perſons to be better then they are, rather then worſe. This way is ſafe and the other dangerous, and he is not wiſe that will go a dangerous way when he may go a ſafe.
10 From the Law of like for like; For with what judgement ye judge ye ſhall be judged, and with what meaſure ye mete it ſhall be meaſured to you again. The words are a Proverb, as in other ſins God gives like for like, Exod. 22.22, 23. 1 Sam, 15.33. Eſai 33.1. Judg. 1.6, 7. 1 Kings 21.19. ſo in this, 2 Sam. 16.22. Its juſt that others ſhould do ſo to us, as we have done to others.
11 If we judge not others our ſelves ſhall not be judged: he means it not by God, as if our not judging were a mean or merit to hinder Gods judging, but of men, as Luke c. 6.38. neither can God be overtaken with any raſh judgment, to judge us as we do others. But the meaning is, that God will requite our charitable moderation towards others with the ſame moderation of others towards us. This is foreign, for the moſt part, not always; for though Chriſt judged no man raſhly, yet was he judged by Pilate and the Jews moſt unjuſtly.
Many think to purchaſe to themſelves an opinion of innocency by darkning the reputation of others by raſh judgement, and ſuppoſe that the detraction from another mans reputation is an addition to their own, but Chriſt here tells them the contrary.
Uſe. Caution againſt raſh judgement. Beware we neither leſſen things well done or well ſpoken, nor interpret doubtfull things in the worſe part, nor aggravate light infirmities, nor be ready to receive ſcattered reproaches.
Obj. But is all judging here condemned?
Anſw. No: to judge a tree by the fruits is lawfull. It's not the minde of Chriſt that his Diſciples ſhould be blinde towards the evils of others, and not to cenſure and puniſh them, but that we bridle the corruption of our hearts which is much inclining to raſh judgement. Our hearts are like crooked rules that are ready to pervert ſtraight things.
Neither is credulity here commended; ſuch as was in Jacob, who erred in too much charity, thinking the wild beaſts had devoured Joſeph, when his ſons onelyonly ſhewed him a blooded Coat which Joſeph wore.
Neither the judging in Churches, 1 Cor. 5.4, 5, 12. or in Commonwealths, 2 Chron. 19.6. is forbid.
Neither the judging of private perſons betwixt brethren, 1 Cor. 6.5. is forbid.
But that judging is here condemned, which ariſes;
1 From pride and domination, Jam. 3.1.
2 From ſpleen, diſcontent, envy, paſſion and hatred, whence mens narrow inſpection ariſeth.
3 From hypocriſie, when men endeavour to cover their own vicious practiſes by judging others; ſo the Phariſee, Luke 18.12, 13.
4 To judge finally of any mans reprobation, having not committed the ſin againſt the Holy Ghoſt.
5 To be Lord and Law-giver to and of another mans conſcience, Jam. 4.12, 13. There is one Law-giver who is able to ſave and to deſtroy, who art thou that judgeſt another? thus the ſtrong and weak did, Rom. 14.3, 4. Thou art onelyonly a fellow ſervant, therefore not a judge.
6 That judging which is uſed to get an opinion of holineſs.
Obj. But we finde even godly men and profeſſors to judge others?
Anſw. It's poſſible even for godly men to judge amiſs, as Abraham, Gen. 20.10, 11. and Eli, 1 Sam. 1.14. and to inſult too much over unregenerate men, but uſually either
1 They judge themſelves, or
2 To preſerve themſelves from being acceſſary to other mens ſins, by a ſecret inviſible allowance of them.
3 Leſt Knaves ſhould go for honeſt men.
4 When men merely civil, or formal, or ſuch as live in ſome ſin are cried up by ſome time-ſerving flatterer, for good men; here a godly man may paſs his judgement of this wicked man, leſt ignorant perſons hearing him ſo commended might gather ſuch a dangerous principle, viz. That a man may be a good man, and yet live in ſome way of wickedneſs.
That ſilence is no leſs ſinfull which ſuffers a profane man to carry away the repute of a godly man, then that ſilence which ſuffers a godly man to be charged with hypocriſie, provided there be time and place for a wiſe and charitable contradiction.
V. 2. For with what judgement ye judge ye ſhall be judged, and with what meaſure ye mete it ſhall be meaſured to you again.
The ſecond reaſon why we muſt not raſhly judge others, becauſe God by his providence will afford us the like.
V. 3. And why beholdeſt thou the mote that is in thy brothers eye? and conſidereſt not the beam that is in thine own eye?
Here's a third reaſon againſt raſh judging, taken from the adjunct. Such perſons have beams or groſs ſins in themſelves, who are prone to cenſure motes or infirmities in others. Self love blindes many that they cannot ſee groſs ſins in themſelves, but can ſee ſuppoſed ſins in others.
V. 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?
A fourth reaſon taken from unprofitableneſs and diſhoneſty, ſuch judgings do not tend to the amending but to the hardening of the ſinner. He that will judg others had need examine himſelf.
Queſt. Whether may not a Judg condemn thoſe ſins in another which he knows himſelf to have committed, or at preſent knows he liveth in?
Anſw. Yes, becauſe every Judg is bound to judg according to Law, where evils are proſecuted and witneſſed in any outward Court of men, but not where they are proſecuted and witneſſed in the inner Court of conſcience, for that Court onelyonly belongs to God: and though the Apoſtle Rom. 2.1. ſay, that ſuch men are inexcuſable who judg others for thoſe things themſelves do, it's meant onelyonly in the Court of conſcience, or the Court of Heaven, not in the Courts of men, which looks upon all men as innocent, againſt whom there is no witneſs of guilt.
Beſides, how wilt thou ſay to thy Brother? that is, with what face? upon what ground of conſcience or honeſty wilt thou ſay? Let me pull out thy Mote, when thou haſt the Beam of a reigning ſin in thee, Luke 13.14, 15.
Obſ. All ſins are not equal; ſome are reigning ſins, ſome are ſins of infirmity.
2 Many perſons, though guilty of great ſins, yet are not ſenſible of them; ſome have beams yet ſee it not.
3 Men that would reform ſmall ſins in others muſt firſt reform great ſins in themſelves.
V, 5. Thou Hypocrite, firſt caſt out the Beam out of thine own Eye, and then thou ſhalt clearly ſee to caſt out the Mote out of thy Brothers Eye.
The words are an Anſwer to an Objection. It ſeems then I need not care how my Brother lives, whether well or ill.
Anſw. Yes, thou muſt.
Hence Chriſt adds v. 5. that we ſhould perform towards them the duty of admonition. See Levit. 19.17. But Hypocrites, upon pretence of admonition, ſometimes exerciſe a maſterly power of judging, contrary to the Rule of Charity, which requires with all tenderneſs that we inquire into, and deal with the weakneſſes of our Brethren with a deſire of healing of them; but this cannot he do who hath greater faults of his own. Thy Brother whom thou reproves cannot learn a better amendment by thee than that he ſees in thee. Reproof is ſo to be ordered, that not onelyonly the faults of our Brother be blamed, but that reproof may attain the true end thereof, to wit, the amendment of the ſinner, which will be brought about the better when thy life reproves him as well as thy words.
As it's impoſſible for him that hath a beam in his eye, to pull out a mote out of another mans, becauſe the beam blindes him that he cannot ſee the mote; ſo a man blinded with any reigning ſin, he cannot ſee infirmities in others to amend them.
Object. But what Beam is it that is to be caſt out?
Anſw. 1 Reigning ſin, Rom. 6.12.
2 The beam of ſcandalous ſin. This was in Davids eye when he ſo ſeverely judged him to death that took the the Ew-lamb, 2 Sam. 12.5, 6.
Queſt. But how ſhall we come to ſee the greatneſs of our ſins that they are beams?
1 Conſider the infinite majeſty againſt whom committed.
2 Conſider the great knowledg thou haſt ſinned againſt.
3 The length of time thou haſt lived in them, Hoſea 8.3.
4 Upon what ſmall temptations thou haſt committed them.
5 That thou haſt been inſtrumental to carry perſons to Hell by thine evils, Acts 26.11.
6 That thou haſt cauſed perſons to turn away from the way of truth by thine evils, 2 Peter 2.1, 2. and cauſed them to turn to evil by thy example, as Jeroboam who made Iſrael to ſin.
7 The ſore puniſhments God hath inflicted upon perſons for committing ſuch ſins as thou haſt been guilty of, 1 Cor. 10.7, 8, 9, 10, 11.
Queſt. But how muſt we caſt out this beam?
Anſw. 1 Believe that there's pardon for great ſins in Chriſt, and bathe thy ſoul in Chriſt's bloud. Do as they that were ſtung with fiery Serpents, John 3.14. 1 John 1.7.
2 Repent and turn to God with all thy heart, Joel 2.12. Let thy repentance appear in the three parts of it, 1 Confeſſion, 1 John 1.8. 2 Humiliation, Jerem. 13.17, 18. 3 Reformation, Hoſea 14.2. Take away all iniquity. Prov. 28.13.
And then thou ſhalt ſee clearly to caſt out the Mote out of thy Brothers eye] See who is to be admoniſhed, even a Brother, Lev. 19.18. Matth. 18.15, 16, 17. 1 Cor. 5.11. 2 Theſſ. 3.6. whether he be of our own or of another Church, if our Brothers Ox or Aſs ſtraying are to be brought home by us, Deut. 22.1, 2, 3, 4. much more himſelf, yet may others that are not Brethren be reproved, becauſe reproof is a kinde of ſpiritual alms that ought to be given to all, as well as bodily alms where there's hope of amending.
V. 6. Give not that which is holy to Dogs, neither caſt ye your Pearls before Swine, leſt they trample them under their feet, and turn again and rend you.
Clemens Alexandrinus mentions that among the Chaldees, Egyptians, and Hebrews, their Profeſſours were wont to deliver their Precepts in Proverbs, and ſo doth Chriſt, as before, ſo here and elſewhere: it is a demonſtrative kinde of teaching practiſed by Solomon, Eccleſ. 12.10.
In the words two things, 1 A Precept, Give not that which is holy to Dogs. 2 The Reaſons, 1 Leſt they trample them under their feet. 2 Leſt they turn again and rend you.
1 The Precept. Give not that which is holy to Dogs. Some by Dogs underſtand Unbelievers, as if the Word, Baptiſm and Supper ſhould not be given to them. For Baptiſm and the Supper it appears they ought not to be given, as being not converting Ordinances, but ſigns and declaratives of converſion already wrought. Were they converting Ordinances they ſhould actively, effectively and operatively produce the grace of Regeneration, and after a phyſical manner work upon the ſoul, whereas they work onelyonly in, by, and through the underſtanding, and therefore muſt be adminiſtred on thoſe believers that have underſtanding to receive them; but for the Word, it being Gods means to bring perſons from darkneſs to light, and from the power of Satan to Gods Kingdom, Acts 18.26. it ought to be offered to all.
Therefore by Dogs is meant the ſtubborn and profeſſed Enemies of the Goſpel, who having formerly been convinced of the truth of it are now apoſtatized, and ceaſe not to rail and perſecute that truth. Acts 19.9. when divers ſpake evil of the way of God before the multitude, Paul departed from them.
Others more pertinently reſtrain that which is holy, to admonition, whereof he had ſpoke; this ought not to be given to Dogs and Swine, of which Prov. 9.8. Reprove not a Scorner leſt he hate thee, reprove a wiſe man and he will love thee. Prov. 23.9. Speak not in the ears of a fool for he will deſpiſe the wiſdom of thy words; onelyonly we muſt not forbear the duty of admonition to them, that it may do ſome good to, upon this pretence, as if they were Dogs or Hogs, when we perceive no ſuch thing by them, for our hearts are but too backward to perform this duty, becauſe we ſee it ſo unwelcome to moſt men.
By dogs Chriſt means contradictors and blaſphemers againſt admonition, whether publickly in the miniſtry of the Word, as the Jews of Antioch did, Acts 13.46. who hereby adjudged themſelves unworthy of everlaſting life, and the Apoſtles upon their contradiction turned to the Gentiles,See Matth. 10.14, 15. ſo did Paul in the like caſe, Act. 19.9. depart into the ſchool of Tyrannus upon the contradiction the Jews made againſt his doctrine. Such were thoſe circumciſion teachers whom Paul calls dogs, Phil. 3.2. Beware of dogs, and perhaps thoſe, Rev. 22.15. without are dogs, are here meant, and alſo Chriſt means private admonition, Prov. 23.9. When perſons ſhall rage againſt it, the Lord provides for the ſafety of his ſervants, leaſt for their good will they be rent in pieces by the ungodly.
By holy things and pearls then Chriſt means publick and private admonition: they are called holy becauſe the perſons that give it are holy, and becauſe the ſubject matter, even the admonition is holy, and becauſe of the end, which is the ſanctification of ſouls.
They are called Pearls for their preciouſneſs and excellency. Pſal. 141.5. Admonition is compared to an excellent Oyl.
By hogs Chriſt means they do not contradict, but by the uncleanneſs of their lives they ſhow their contempt of your admonitions.
Its one thing to tread holy admonitions under our feet, as hogs do and thoſe that wallow in their ſins, and another thing to bite and rend him that reaches holy admonitions to us as dogs do: ſuch an one was Creſcens the Cynick Philoſopher, from whom Juſtin Martyr expected his death. As Chriſt would not have publick and private admonition to be given for their ſake, ſo would he not have it altogether kept ſilent for their ſake. Of this ſort of dogs are many, who ſtir up, not onelyonly Magiſtrates but the common people againſt the profeſſors of truth, becauſe the truth ſuch hold forth is contrary to their profit and praiſe, as we ſee in Chriſt and the Apoſtles.
The reaſons of this are, 1 The unprofitableneſs and unworthineſs. Your labour will be ſpent in vain, they will trample theſe precious things under their feet. Things that are ſlighted and counted nothing worth are trod in the mire, as pearles, &c. to them that know not their worth.
2 Your own ſafety; they will turn again and rend you, they will prepare fire, ſword, priſons and baniſhment againſt you; and therefore as no man will meddle with a mad Dog for fear he be bit by him, ſo ſhould we beware of ſuch Dogs.
There are ſome wicked men though they be not cured yet are they curable; to theſe admonitions may be given; but ſome are incurable, to whom they are not to be given.
And though we are to give a reaſon of the hope in us to every man, yet is it onelyonly to them that ask a reaſon thereof, which Hogs and Dogs do not.
So that as in the former Verſe Chriſt ſhowes who and what kinde the reprovers ſhould be, ſuch as were free from beams or groſs evils, ſo here in this Verſe he ſhowes who the perſons to be reproved muſt be, not Dogs nor Hogs, but ſuch as will receive an admonition.
Q. How may we give admonitions that they may be received?
A. Something muſt be done by the reprover, ſomething by the reproved.
1 The reprover muſt reprove in love. Its horrible wickedneſs if any ſhould cover hatred or revenge under ſuch a duty, 1 Theſ. 2.11, 12. We charged you, as a father doth his children, that ye would walk worthy of God. Never ſet upon reproof unleſs your conſcience tell you, you do it out of love.
2 Be ſure there be a fault committed. If you take up groundleſs reports, you your ſelf will come under reproof, 1 Cor. 1.11, 12. 1 Cor. 5.1.
3 Let reproof be applied to the quality of the perſon reproved; if an inferior more boldly, if a ſuperiour more modeſtly, ſo Nathan to David, 1 Tim. 5.1. and to the quantity or quality of the ſin, Tit. 1.13. Rebuke them ſharply. If a perſon be ſo high that becauſe of his greatneſs he will not be reproved, he is to be reproved becauſe he will not be reproved.
4 With obſervation of fit time and place, ſo Abigail to Nabal when the drink was out of his head, 1 Sam. 25.36, 37. Prov. 25.11.
5 With zeal, that ſo the ſinner may ſee his ſin and Gods wrath due for it; not as Eli to his ſons, but as John Baptiſt, Matth. 3.7, 8, 9. Matth. 14.4.
6 With meekneſs, conſidering thy ſelf mayeſt be tempted, Gal. 6.1.
7 To give it to a perſon hopefull, not incorrigible, not a Dog or Hog, Prov, 23.9.
8 With patience. If a perſon be admoniſhed and repents not, yet wait a while; if he ſtill mend not, take one or two that may be helpfull, either to bring him to repentance, or to witneſs his ſtubbornneſs, Matth. 18.15.
2 Something muſt be done by the reproved, as
1 To pray for honeſt reprovers, Pſal. 141.4, 5. Let the righteous reprove me it ſhall be an excellent oyl.
2 Take the reproof with humility and patience, and not to ſtorm, ſaying as that Iſraelite to Moſes, Who made thee a Ruler and a Judge over me? Exod. 2.14.
3 Judge that it comes from love till the contrary appear, and ſo it will be better digeſted. We are not offended at him that ſhowes us the ſpots on our clothes, why ſhould we be at him that ſhews us the ſpots of our life.
4 Amend by thy reproof, whether it be a ſin thou haſt been guilty of, or a duty thou haſt faln ſhort in; if not guilty, let it caution thee for time to come, Prov. 9.9. If thou after reproofs amend not, thou art near deſtruction, Prov. 29.1. Motive 1. He that rebuketh a man ſhall finde more favour afterward then he that flattereth with his tongue, Prov. 28.23. elſe we are in danger to partake with others mens ſins, Eph. 5.11.
V. 7. Ask and it ſhall be given you, ſeek and ye ſhall finde, knock and it ſhall be opened unto you.
V. 8. For every one that asketh receiveth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened.
In this command Chriſt ſtirs us up to prayer. There are two things that hinder prayer, to wit ſloth, and unbelief; againſt ſloth Chriſt bids us ask, ſeek, knock, and againſt unbelief Chriſt ſaith, whoſoever asketh receiveth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened. Nothing more ſtirs up a ſoul to prayer then a confidence of being heard, and nothing makes a man more heartleſs then the contrary.
Now for the things believers ſhould ask they are the Spirit, Luk. 11.13. heavenly wiſedome, Jam. 1.5. both which Paul conjoyns and bids us pray for the ſpirit of wiſedome, Eph. 1.17, 18. alſo, increaſes of grace.
Theſe three, ask, ſeek, and knock, ſignifie moſt fervent begging of God, or a begging with perſeverance; they ſignifie we ſhould pray believingly, diligently, fervently, and perſeverantly. If men uſe to give being ſo importuned, how much more will God? As Chriſt ſhowes in the following verſes.
For every one that asketh receiveth] Pſal. 81.7. Thou calledſt in trouble and I delivered thee, Pſal. 50.15. The words ſeem to be taken out of Jer. 29.12, 13. Then ſhall ye call upon me and I will hearken unto you, and ye ſhall ſeek me and find me, when ye ſhall ſearch for me with all your heart. See Luke 15.4.
This promiſe is to be underſtood, that we ask according to the qualifications before laid down, as that we ask in faith, &c
Uſe. It's incouragement to us to come to God in all our wants. While they ſpeak I will hear, Eſa. 65.24. Every believer may ſay of himſelf and others as Moſes ſaid of the Jews, Deut. 4.7. What Nation is there that hath God ſo nigh unto them as the Lord our God is in all things that we call unto him for?
OnelyOnly you muſt ask things that God hath promiſed, or at leaſt commanded us to ask for, not hurtfull things, as to ask riches to ſpend them upon our luſts; not curious things. The mother of Zebedees ſons deſiring that her ſons might ſit one at Chriſts right hand the other at Chriſts left hand in his Kingdome, was repulſed.
2 Exhort to patient waiting if God anſwer not at firſt, Luke 18.1. God long waited for us, Song 5.1. Revel. 3.20.
V. 9, For what man is there among you, which if his ſon ask him bread, would give him a ſtone?
V. 10, Or if he ask a fiſh will he give him a Serpent?
V. 11. If ye then that are evil know how to give good things to your children, how much more ſhall your father which is in heaven give good things to them that ask him?
The words are an argument from the leſs to the greater. Fathers, though bad men, will give good things to their children, much more will God being a good father, give good things to his children when they ask them of him. Mark, Chriſt argues onelyonly for giving good things to Gods children, not to others: to his children God will give, and more liberally, then men will to theirs.
When a ſon asks bread if the father ſhould give him a ſtone it would be unprofitable for him, and if he ſhould ask fiſh and the father ſhould give him a ſerpent that is like a fiſh he would give him that which is hurtfull, and would poyſon him; ſurely then God will not give his children thoſe things which are either unprofitable for them, or hurtfull unto them: God in mercy ſometimes hears us not, but denies us that which we ask, that he may give us that which may do us more good.
If ye being evil know how to give good things] The Apoſtles and holy men are ſaid to be evil, 1 Comparatively, in reſpect of God, Job 15.14, 15, 16. the heavens are not pure in his ſight, as the Moon is dark in compariſon of the Sun, or 2 Becauſe of the unregenerate part remaining in godly men, Rom. 7.18. I know that in my fleſh dwels no good thing. He doth not mean his fleſh properly ſo taken, in which the Spirit of God dwelt, who was good, yea goodneſs it ſelf, but his unregenerate part.
Obſ. There is a natural proneneſs in parents, though wicked, to do good unto their children, 2 Cor. 12.14.
2 What good thing we obtain from God we muſt look to get it in the uſe and exerciſe of prayer, Pſal. 50.15.
3 The bowels of God towards his children are infinitely more then the bowels of an earthly father towards his, Pſal. 103.13.
V. 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.
In this command Chriſt warns us that we ſhould do as we would be done by. The Emperour Severus had this ſentence which he had received from Chriſtians or Jews, quod tibi non vis alteri nè feceris, what thou willeſt not to thy ſelf thou ſhalt not do to another.
Self-love doth ſo blinde us that to judge rightly we muſt change the perſon.
This is the foundation of all equity, that we would not do to any what we would not ſuffer. If you look upon him him as unrighteous that offers you wrong, look upon your ſelf as unrighteous that offer wrong to another. You would not that another man ſhould over-reach you, or take the advantage of a miſtake of you, nor with-hold any due right from you or your children, you would that every man ſhould love you, do you ſo to others. This is a ſhort ſum of all righteouſneſs. You would not any man ſhould hurt you, do not ye hurt others; let this rule be in our buying, ſelling, &c.
Therefore] This Illative Conjunction hath reſpect to the foregoing precepts of this Sermon, as for giving alms, and loving our neighbour, and not judging raſhly, and doth conclude from them, and ſo Luke carries it, and doth not conclude from what went immediately before, as ſome carry it, you would that you ſhould be heard asking juſt things of God, therefore you muſt hear your neighbour asking juſt things of you; which though it be a truth, yet is it not the propper inference, becauſe Chriſt ſpeaks not of our acting towards God but towards men. Though ſome think this word therefore to be redundant.
This precept is to be underſtood onelyonly in juſt things: for elſe a drunkard may reaſon, becauſe I make him drunk, let him make me drunk, or an adulterer may ſay, I lay with my neighbours wife, and let him lye with mine, or to give rayling for rayling.
For this is the Law and the Prophets] The words are the reaſon of Chriſts command, becauſe all the Scriptures aym at this, not onelyonly the Old Teſtament but the New, Rom. 13.8. Gal. 5.14. Love fulfills the Law in reſpect of parts not in reſpect of degrees, but juſtification by the Law is not unleſs it be fulfilled both wayes; Charity being imperfect, the operations of it muſt needs be imperfect. In thoſe places Paul ſayes the Law is fulfilled, in this thou ſhalt love thy neighbour as thy ſelf, this is the ſumme and ſcope the Law and Goſpel propounds as to men, and therefore to love our neighbour as our ſelf is to do to him as we would have him do to us, were we in his caſe, for it ſeems to me that thoſe two Scriptures and this of Chriſt aim at one thing. You would not have your wealth, wife, name taken from you, do not you take it from others. Now Chriſt ſaith not, this is the whole Law and the Prophets, for Matth. 22.38, 39. The law ſtabliſhes the loving of God with all our heart, as the chief commandement, and love, and juſtice to our neighbour as the next. We are apt to require righteouſneſs from our neighbours to us but backward to return it. Subjects, Princes, Parents, Children, Maſters, Servants ſhould do in their relations as they would be done by, if they were in the correlation.
V. 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.
V. 14. Becauſe ſtrait is the gate, and narrow is the way which leadeth unto life, and few there be which finde it.
In the words, 1 A Precept, Enter ye in at the ſtrait gate.
2 The Reaſons, 1 The wide gate and broad way leads to deſtruction, 2 Becauſe the way that leads to life, and the gate that enters into it is ſtrait and narrow.
3 The fewneſs of thoſe that finde this ſtrait gate and narrow way, and the multitudes who enter in at the wide gate.
Or thus, Chriſt ſets down two things, 1 The end, eternal life. 2 The means thereunto. A Metaphor from Paſſengers, who firſt ſet down the place they go to, and then think of the way to it.
The ſcope of Chriſt is that we ſhould not be offended at the fewneſs of thoſe that follow Chriſt, and the multitudes that follow the manners of the World.
The occaſion Luke ſets down, cap. 13.22. One of Chriſts hearers asked this queſtion, Are there few that ſhall be ſaved? To which Chriſt anſwers by an implicite Affirmation, Strive to enter in at the ſtrait gate. q. d. You may think that I have ſtraitened the way by my Precepts, but I have onelyonly ſhewed you what it is.
Enter in at the ſtrait gate] That is, the gate and way of holineſs, called the way of Gods teſtimonies, Pſ. 119.3.14.32. It's called a ſtrait gate, 1 Becauſe in its own nature it diſpleaſeth fleſh and bloud.
2 Becauſe of the ſtrictneſs of commands, Matth. 5.28, 29, 44.
3 Becauſe of the circumſpection and care which muſt be uſed in walking in it, as in a way from which by the narrowneſs a man may eaſily decline, Epheſ. 5.14. Prov. 4.23. Deut. 5.32.
4 Becauſe there muſt be a great deal of ſtooping and condeſcention: a man muſt be humbled and abaſed in the ſight of his own vileneſs, Luke 15.18, 19.
5 Becauſe there muſt be much ſtriving to get in, Luke 13.23.
6 Becauſe there muſt be ſtripping of our ſelves, 1 Of our Luſts, even of every darling ſin, Matth. 5.29, 30. 1 Pet. 4.2. 2 Of our enjoyments, Luke 14.33. to forſake all for Chriſt; Lands, Livings, Friends.
7 Becauſe of the Impediments in the way, as 1 Pleaſures and Honours, 2 Mocks and Reproaches, Heb. 11.25, 26. 3 Many tribulations, Acts 14.22.
For wide is the gate and broad is the way that leadeth to deſtruction] This is the firſt Reaſon; by wide gate and broad way Chriſt means the way that ungodly and ſinners walk in, Pſalm 1.1, 6. called our own way, Iſai 53.6. or the way of our own heart, Iſai 57.17.
It's called a broad way, 1 Becauſe it's a way of liberty to the fleſh, that a man may run any courſe in it, whether uncleanneſs, pride, worldlineſs.
2 Becauſe every man naturally walks in it, and in no other, Rom. 3.16, 17.
3 Becauſe in this way there are no conditions or reſtraints put upon a man by corruption, but he may do what he pleaſeth.
4 Becauſe of the abundance of ſeveral ſorts of ſinners walking in it, as it were, without touching one another; the drunkard, ſwearer, worldling.
Many there be which go in thereat] We are not to follow multitudes. Noah and Lot would not; four hundred falſe Prophets againſt one Eliah. All the Jews cried Crucifie him. All the World wondered after the Beaſt, Rev. 13.3. All Nations, Kindreds and Tribes fell down and worſhipped the golden Image, except Shadrach, Meſhech and Abednego. For 4000 years all Nations walked in their own ways, Acts 14.15.
Divide the World in thirty parts, nineteen parts are Idolaters, ſix are Mahumetans, one Jews, and four Chriſtians; and of the Chriſtians I judge that at leaſt there are three Papiſts for two Proteſtants, and of the Proteſtants that ſeem to be, take out the Atheiſts, profane, worldlings, formal, how few are there, that go in the narrow way? So that the world looks like a great heap of chaff wherein here and there a wheat corn lyes hid. One good man among multitudes of bad.
So that as Chryſoſtom ſaid of a great city (wherein were at leaſt a hundred thouſand ſouls) it was Antioch, Chryſoſt. Hom. 40. ad pop. Antioch.How many think you in this great city may be ſaved? what think you of a thouſand? and concludes, I think in all this great city not above an hundred perſons will be ſaved, and I doubt of ſome of them too: which amounted to every thouſanth man.
In the Type onelyonly Caleb and Joſhua entred Canaan, to denote that few even among profeſſing people ſhall enter into heaven. Many are called, few choſen, Matth. 20.16. One of a city and two of a Tribe, Jer. 3.14. The godly in Iſaiahs time were ſo few, that they were ſignes and wonders, Iſa. 8.18. Of all the ſeventy two Rulers onelyonly Joſeph of Arimathea and Nicodemus owned Chriſt. Chriſt his flock is a little flock, Luk. 12.32. Among multitudes there were three onelyonly who reſiſted the worſhipping of the golden Image. Conſtantine the Arrian the Son of Conſtantine did upbraid the Orthodox, that Athanaſius with four or five more troubled the peace of all the world: to whom Liberius Biſhop of Rome ſaid, the word of faith is not diminiſhed by my aloneneſs, Theodoret, lib. 2. Hiſt Eccleſ. cap. 16. Auguſtine, lib. 4. Cont. Creſcent. cap. 53. compares the Church to a barne floor, wherein is more chaff then grains of wheat, what may we then compare the world to? the righteous are ſcarcely ſaved, 1 Pet. 4.18.
Now, for the broad way, how many go therein? Young and Old compaſſed Lots houſe. Rev. 17.15. The waters which thou ſaweſt where the whore ſitteth, are peoples, and multitudes, nations and languages. Small and great, rich and poor take the beaſts mark in their right hands and foreheads, Rev. 13.16. All the Aſian profeſſors that were at Rome fell away at one time, 2 Tim. 1.15. See Matth. 7.22. Many will ſay to me in that day, &c.
Uſe. 1 Comfort againſt diſcouragement, becauſe of the fewneſſe of them that look towards God. Chriſt hath foretold it.
2 Admire the grace of God, that among the few that ſhall be ſaved God ſhould caſt his love upon ſo contemptible a creature as thou art.
3 Strive to enter in. In the Baptiſts time the Kingdom of heaven ſuffered violence, Matth. 11.12. The violent took it by force. Chriſt ſayes, ſtrive to enter in. The Greek word is foreign, which ſignifies to ſtrive like wraſtlers, who put forth all their ſtrength when they vvraſtle, as for life if they do overcome, or for death if they be overcome. So run that ye may obtain, ſtrive to be temperate in all things; if vvraſtlers for a corruptible crovvn, let us for an incorruptible, 1 Cor. 9.24, 25. For this cauſe the firſt Chriſtians vvillingly offered themſelves to Martyrdom, and Origen had a ſaying, that if there vvere but one man in the vvorld that vvere to be ſaved he vvould ſtrive to be that man; hovv much more vvhen there's more?
But oh the luke warmneſs and indifferency of many, who think it an eaſie thing to come to heaven, and never take pains herein! contrarily Saints, 1 Pet. 4.18. 2 Pet. 1.10. Heb. 4.1. Heb. 6.12.12.1, 2.
4 Caution. Beware of making multitudes your precedent for the things of God. It was no Argument for Noah to corrupt his wayes, though all fleſh had corrupted theirs.
V. 15. Beware of falſe Prophets, which come to you in ſheeps cloathing, but inwardly are ravening wolves.
Chriſt warns his Diſciples here to take heed of falſe Prophets: where a fold of ſheep is there will the Wolf be walking.
There's a two fold watchfulneſs againſt theſe falſe Prophets, 1 That which is by the Elders, Act. 20.28, 29. Take heed unto your ſelves and to all the flock, for after my departure ſhall grievous Wolves enter in among you. Song. 2.15. Take us the Foxes, the little Foxes, which ſpoil the vines, for our vines have tender grapes. By which the Spirit means falſe Prophets, Ezek. 13.40. Iſrael, thy Prophets are like the Foxes of the deſerts. Now Elders are to diſcover falſe Prophets that all men may ſee their folly, 2 Tim. 3.8, 9. 1 By confuting of them, Titus, 1.9. An Elder muſt be able to convince gain-ſayers. 2 By warning brethren againſt them, Gal. 5.7, 8. 3 By denouncing the cenſures of the Church againſt them, for want whereof the Angel of Thyatira was reproved, Rev. 2.20. 1 Tim. 1.20.
2 Brethren are to take heed of them, 1 By avoiding their company, Rom. 16.17. I beſeech you, brethren, mark them which cauſe diviſions and offences contrary to the doctrine which ye have heard, and avoid them, 1 Tim. 6.3, 4.
2 If providence unavoidably caſt us into their company, be ſure you do not hear them, that is yield not to their perſwaſions, Prov. 19.27. Ceaſe, my Son, to hear the inſtruction that cauſes to erre from the words of knowledge.
3 By not receiving them to your houſes. 2 Epiſtle of John, ver. 10. If there come any unto you and bring not this doctrine, receive him not into your houſes, neither bid him God ſpeed.