1718. that we are not rafh and cenforious therein; confidering
that with what Judgment we judge our Neighbours,
or Fellow-mortals, with fuch fhall we alfo be judged
ourselves, and that Meafure which we measure out to
others, fhall be filled to us again, when it comes to
our Turn to be judged or cenfured by others, for any
Thing which we have done or faid, we are ready
then to cry out for Charity; are we fo careful to be
charitable in our judging and censuring others?

It is better to fufpend perfonal Judgment, without
we could fee the Hearts of Men; and if we think we
do, then to imitate God and Chrift, who mixes Mercy
and Love with Judgment; Rafhnefs and Extreams
in Judgment, being commonly hurtful.

Verfe 3. And why beholdeft thou the Mote that is in thy Brother's Eye, but confidereth not the Beam that is in thine own Eye?

Verle 4. Or how wilt thou fay to thy Brother, let me pull out the Mote that is in thine Eye, and behold a Beam is in thine own Eye.

Verfe 5. Thou Hypocrite, firft caft out the Beam out of thine own Eye, and then shalt thou fee clearly to caft out the Mote out of thy Brother's Eye.

Moft true it is, that the Trangreffions of others are moft afflicting to those who fear God, and this is not intended to hinder the Good from reproving the Evil; but fhews, that we must be clear of Evil in ourselves when we reprove others, elfe the Guilt of Hypocrify will be, and is by Chrift caft upon us, and laid at our Door. We are more to look at our own Failings, than at the Failings of others; and to take fpecial Care that we are clear of that which we reprove others for; and is it not Deceit, to fet up for Reformers of others, when there are great Defects in ourselves? It is too general a Fault in poor Mortals to be quicker fighted to fee the Faults of others, than their own. 'Tis worthy reciting our Saviour's Words to the Jews, who brought the Woman taken in Adultery to him, and

told

told him, By their Law fhe ought to die; he answers, 1718. He that is without Sin, let bim caft the first Stone at her. John 8. 7. So they being guilty, and convicted of Sin in their own Confciences, left her to Chrift, and went their Way: And when we have done what we can to convince others of Sin, we must leave them to Chrift at laft; whether we are in Sin, or without it; but we fhall be the better able to help to reform others, if

we are clear from Guilt in our Hearts.

Verse 6. Give not that which is holy to Dogs, neither caft ye your Pearls before Swine, left they trample them under their Feet, and turn again and rent you.

When we fee the biting and perfecuting Nature, and dirty selfish Spirit of Men, it is to little Purpofe, generally, to caft before them the precious Pearl of Truth, or to fhew unto them the deep Myfteries of the Kingdom of God, or the Light of Life, they being in a brutish Spirit; but when People are fober, and fhew forth Humanity and Moderation, then are holy Things valuable to them, and the Things of Chrift's Kingdom, and his Doctrine, precious in their Eyes, or Efteem: Wherefore it greatly behoveth Christ's Minifters to minifter that to the People which is fuitable for them, and rightly to divide between the Precious and the Vile, and to give to every one their Portion, according to their Deeds; Mercy to whom Mercy, and Judgment to whom Judgment belongs; without Partiality, and without Hypocrify or Deceit; and not to flatter and daub thofe who are in the doggish and fwinifh Nature.

Verfe 7. Afk, and it shall be given you; feek, and ye shall find, knock, and it shall be opend unto you.

Verfe 8. For every one that afketh, receiveth; and be that feeketh, findeth; and to him that knocketh, it fall be opened.

Verse 9. Or what Man is there of you, whom if his Son afk Bread, will he give him a Stone?

I

Veríe

1718.

Verfe 10. Or if he afk a Fish, will be give him a Serpent?

Verfe 11. If ye then, being evil, know how to give good Gifts to your Children, how much more fhall your Father which is in Heaven give good Things to them that ask him?

Our kind and tender Redeemer would ftir up and provoke Souls to Prayer and Supplication; he has been liberal in his holy Advice; and to ftir us up to it, here are moving Expreffions, if thy Heart be open to receive them: Can we have eafier Terms if we were to make them ourselves with the Lord, than to ask, and have; feek, and find; knock, and the Gates are opened; provided we afk in Faith tenderly, and seek in Humility, and knock with Divine Wifdom and Submiffion? Our Lord's own Practice fhews that we fhould be tender, fubmiffive, and fervent in Prayer; and then the fervent Prayer of the Righteous availeth much with the Lord. Chrift urgeth us to it, and brings ourselves for Example; What Man is there among you, who if his Son afk Bread, or a Fish, will be give him a Stone, or a Serpent? Surely no: No Father would deal thus with his Child; but when his Child is hungry, and wants and afks Bread, he gives it to him: So when the Almighty fees our Hunger, and we tenderly feek Divine Affiftance and Refreshment from him, he, in his own Time fatisfies fuch Souls with Bread from above, and the Thirfty with Living Water out of the Wells of Salvation: Oh! bleffed be his Holy Name for evermore. Evil Men know how to give good Things to their Children, therefore we may well conclude, that our heavenly Father knows how to give with much more Difcretion and Underftanding the good Things of his Kingdom, to true, afking, feeking, knocking, or praying Souls.

Verie 12. Therefore all Things whatsoever ye would that Men fhould do unto you, do even fo to them; for this is the Law and the Prophets.

Well

Well may this be called the GOLDEN RULE; for if 1718. we fquare our Lives and Actions by it, it will certainly mete us out the true Way to Happiness and Glory. We are generally apt to fay, when any One doth Ill to another," Would he be willing to be fo ferved himfelf?" And if we followed this Rule in all our Concerns, it would be wel!; whether in Relation to publick or private Bufinefs; whether in Trade or Religion, or in our domestic Affairs: The Law and the Prophets point at it, and our Saviour plainly lays it down for a Rule for us to walk by.

Verfe 13. Enter ye in at the ftrait Gate; for wide is the Gate, and broad is the Way, that leadeth to Deftruction, and many there be which go in thereat.

Verse 14. Becaufe ftrait is the Gate, and narrow is the Way, that leadeth unto Life, and few there be that find it.

It is afflicting to confider how natural it is for People to walk in this broad Way, and they who walk in it are many; for here is Room for People to walk if they are Proud, Whoremongers, Adulterers, Thieves, Swearers, Liars, Drunkards, Covetous, or in any other evil Courfe of Life, this broad Way hath Room enough in it for them to walk in; but let them know it leadeth to Deftruction, and the End is Eternal Mifery, and their many Companions will adminifter no Confolation to them, when they lift up their Eyes in Hell. And whereas the Way that leads to Life, is called ftrait; it is only ftrait to Flesh and Blood, or the Will of ungenerate Men: Oh! 'tis a pleafant Way, exceeding pleasant, when Brethren walk toge- Psal, 133. ther in Love and Unity. The Enemy of Mankind " would perfwade Souls that 'tis narrower than it really is, when they have fome faint Inclinations to make Trial of it. It may truly be faid, that, Bleffed are Psal, 119: the Undefiled in this trait and narrow Way, who walk in the Law of the Lord: For, His Vays are Ways of Pleasantness, and all bis Faths are Peace. And

I 2

although

Prov. 3.

17

1718. although the Way to the Kingdom was ftrait and narrow, yet there are Hills and Valleys therein as well as Plains, until we get through the Gate to Glory : There fhall we know no more Sorrow, nor Pain; but fhall praise and glorify God and the Lamb for

ever.

Verse 15: Beware of falfe Prophets, which come to you in Sheeps Clothing; but inwardly they are ravening Wolves.

Verse 16. Ye shall know them by their Fruits: Do Men gather Grapes of Thorns, or Figs of Thiftles?

Verse 17. Even fo every good Tree bringeth forth good Fruit; but a corrupt Tree bringeth forth evil Fruit.

Verfe 18. A good Tree cannot bring forth evil Fruit, neither can a corrupt Tree bring forth good Fruit.

Verse 19. Every Tree that bringeth not forth good Fruit, is bewn down, and cast into the Fire.

Verse 20. Wherefore by their Fruits ye shall know

them.

The great Shepherd and Bishop of Souls, fhews the Care which he takes of his Sheep, and forewarns them to be careful of falfe Prophets, and Deceivers ; who though they may clothe themselves with Words like the true Ones, yet inwardly they would deftroy all that do not join with, or receive them; and they are for biting the poor harmless Sheep of Chrift, and if they could, or it were in their Power, would devour them, their Minds being in the ravening Nature. But our Holy, and All-wife Bishop, that we might be preferved from them, tells us how we may infallibly know them: Saying, Ye shall know them by their Fruits, giving us to understand, the Reasonableness of his Doctrine and Affertion of knowing them by their Fruits. Do Men gather Grapes of Thorns, or Figs of Thiftles, fays Chrift? Surely No. That is altogether unnatural, as well as unreafonable and impoffible. In the Grape there is a fweet and pleafant Nourishment, thofe Fruits being cordial and wholefome; but it is

bad