The Gentiles seek for them, and look for no more; they must make the best of them; but would I be content with this for my portion? Where lies my treasure? Who is my master?

Ver. 24-34. No man can serve two masters.-Therefore I say unto you, take no thought for your life.] Our Saviour here argues against the service of the world; first, as unworthy a servant of Christ; secondly, as impossible for him; thirdly, as needless, and that at large. Your heavenly Father knows your need, and cares for you. Ye need not both care; his care is sufficient. Further, it is fruitless: such your perplexing care is, for due diligence in one's calling, is not barred; yea, that is to be used, that we may care the less. Then, it avails nothing. Ver. 27. Which of you by taking thought can add one cubit unto his stature? Lay these things together. Your Father will care and provide. He that clothes the lilies, and feeds the birds, will he allow his children to starve and go naked? Then think how preposterous and absurd to distrust him in these petty things, when you trust him in so much greater.

Ver. 33. But seek ye first the kingdom of God. A kingdom! Oh, seek that, and account, as he does, all things else but accessaries, a parcel by the bye, to be cast in. But alas! little see we of that great inheritance, that kingdom, and therefore these little, poor things still seem so great with us.

CHAPTER VII.

WE have here continued the dropping of the Divine doctrine of Christ, distilling as the dew in several brief rules, as pure pearly drops of heavenly wisdom, in divers particulars of main use and concernment.

First, there is a direction concerning judging of men,

ver. 1-6. Then, another, regarding the supplicating of God, ver. 7-11. After that, the straight rule of equity given us, ver. 12. And then, the straight way of happiness recommended, ver. 13, 14. Lastly, a double word of caution to undeceive us, both in the discerning of others' teaching, and our own learning, ver. 15-27: we are to beware that we be not deluded by false teachers, and that we delude not ourselves, being false learners under the teaching of truth. These are most weighty points; but light vain hearts are little taken with them.

Ver. 1-5. Judge not, that ye be not judged.] This is a most common evil in man's perverse nature. Even moral men have taken notice of it; yea, almost every man perceives and hates it in another, and yet hugs it in himself. This is the evil-unequal judging; sharp-sightedness in the evils of others, and blindness in our own. And this very evil itself, of unequal judging, we can perceive in another, and overlook in our own bosom. What discourse fills most societies, and consumes their time, but descant on the conditions and actions of others!

Lawful judgments in states, for the censuring and punishment of crimes, are not barred; nor, in private persons, a prudent discerning of what is evil and sinful in others, and judging accordingly of it. But this judging is, the usually taking the chair to censure all persons and affairs about us; the prying into the actions, yea, even the intentions of men, either through a false glass, seeing faults where there are none, or through a magnifying and multiplying glass, making them appear many more than indeed they are. This is done, first, by a curious searching into the actions of others; secondly, by the censuring of good and indifferent actions as evil; thirdly, by hasty, rash censuring of doubtful actions, though a little suspicious; fourthly, by a true censuring of evil actions, yet not with a good intention, not to amend but to defame thy brother; and, fifthly, by a desperate sentencing of the final estate even of the worst.

This is here declared to be dangerous and preposterous. 1st. Dangerous, by drawing an answerably severe censure and judgment upon ourselves, usually even from men, but however, certainly from God. Thou that playest the arch critic on all around thee, art thou without fault? Hast thou flattered thyself into such a fancy, as to think that thou art above all exception? Is there nothing, either a true or a seeming blemish, for any to point at in thee? Surely there is something, some part lying open, that men may hit thee; and they will surely not miss to do it, if thou provokest them. However, remember, if thou shouldest escape all tongues, and pass free this way, yet, One unavoidable searching hand thou must come under; His judgment who sees thee to the bottom, and can charge thee with the secret sins of thy bosom. He can, and will so pay thee home, all thy unjust judgments of thy brethren, with just judging of thy ways and thoughts, that thou thyself shalt confess no wrong is done to thee. For with what judgment ye judge, ye shall be judged.

Then, 2dly. It is absurd and preposterous. First casi the beam out of thine own eye. If thou wouldst, to any good purpose, take knowledge of thy brother's failings, begin at home; so clear thine eye as to discern aright. A heart well purified, speaks the most suitable and pertinent reproofs, and they prove the most piercing and powerful.

Shall these things prevail, my brethren? Were it love to God, a fire of holy zeal, it would seize first on things nearest it; but it is a flying, infernal wildfire, running abroad and scattering itself. Is not this the grand entertainment? Sucha-one is a foolish person; another, proud; a third, covetous. And of persons professing religion, yet will ye say, They are as contentious, and bitter, and avaricious as others; or, at best, if you have nothing to say against them particularly, yet, All is dissimulation; they are but hypocrites. And while a mind is of this vein, believe me, the most blameless track of life, and in it the very best action, how easy is it to invent a sinister sense of it, and blur it!

But Oh! my brethren, be not so foolish. Blunt the fiery edge off your censures on yourselves, where it is so safe and advantageous to be thorough and home. Just the opposite to this, judging others incurs sharp judgment; but judging thyself, is the way not to be judged. 1 Cor. xi. 31. For if we would judge ourselves, we should not be judged. This is the happy and gainful severity. Learn, then, to look upon others and all their ways, with the highest charity, which thinketh no evil, is witty and inventive of good constructions upon any thing that may clear them, as malice is of miscensures of the best things. Take all candidly and mildly by the easiest side, the right handle. And for thyself, search thy heart; sift, try thy best actions, find out thy own earthliness, thy pride and vanity, thy selfishness and hypocrisy even in good. A selfsearching Christian is made up of humility and meekness. If thou wouldst find much peace and favour with God and man, be very low in thine own eyes. Forgive thyself little, and

others much.

Ver. 6. Give not that which is holy unto the dogs.] The former rule abates the sharp eye of rash judging; this quickens and clears the eye of right discerning: that was for the moderate censuring of evil; this is for the prudent imparting of good. Be ready to communicate spiritual good to all, yet, so as, if men do evidence themselves to be as dogs and swine, to have that high esteem of holy things, as not to prostitute them to their contempt and rage, and wrong both those excellent things and yourselves; lest they trample them, as puddled swine, not knowing their worth, and turn again and rend you, as enraged dogs.

Holy things-pearls. So are they esteemed by all that know them; the sweet precepts and promises of the word, the excellent high calling of a Christian; and their price is inestimable. The pearl of great price is, Jesus Christ, revealed in the Gospel. Oh, learn and seek after high esteeming thoughts of him and of Divine things. Learn to be rich in those, and to covet them indeed. And though imparting them to others,

it impairs them not to yourselves, and therefore, you are to be ready and free that way; yet, because of some manifest despisers of them, learn this wisdom in that matter, Give not holy things to dogs.

There is an imprudent zeal, and sometimes a mixture of an irreverent commonness, in speaking of holy things indifferently in all companies. Certainly, such company willingly ought to be chosen, as give most liberal and kind entertainment to such discourse. But when not of choice, but by some unavoidable engagement, we fall among others, then our rule ought to be, not to partake of their ungodly ways and communication; but for the communicating in another way, holy things to them, this must be well advised on, whether it be suitable to this rule. We are not indeed to give persons easily up for desperate, as dogs or swine; this were to fall into the former fault of rash judging; but where they are evidently such, the respect of holy things is to be preserved, and not unwisely to be exposed to their derision.

Much need is there of a spirit of wisdom in this, without which there is no instructing by rules, so as to guide us aright in all particular occurrences and societies; therefore we are to beg that anointing that teacheth us all things. 1 John, ii. 27. Speak willingly to God, but still with holy fear in thyself, and it may be entertained with holy fear to others.

Ver. 7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.] This is for advantage to all. For wisdom to follow the foregoing and following rules, the great purveyor of a Christian, is prayer, and the great qualifications of prayer, are perseverance and fervency. Ask-seek-knock; be earnest and importunate; give not over. And the great support, the very life of prayer, that which quickens and continues it, and keeps it from giving over, is faith, a firm persuasion of audience and attainment. This is here ascertained by our Saviour; proved by irrefragable argument. All good is promised to be given, and that which is the top of all, the chief to be sought, the Holy Spirit,