heavenly wisdom, in diverse particulars of main use, and concernment.

First, There is a direction concerning judging of men. Then another regarding supplicating of God. After that, the streight rule of equity given us; and then the streight way of happiness recommended. Lastly, a double word of caution to undeceive us, both in the discerning of others teaching, and our own learning. 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.

Judge not. This is a most common evil in mans 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 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 is 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 greatening and multiplying glass, making them appear many morę than indeed they are. This is done, first, by a curious searching into the actions of others. Second, By the censuring of good and indifferent actions as evil. Third, By hasty rash censuring of doubtful actions, though a little suspicious. Fourth, By a true censuring of evil actions, yet not with a good

intention; not to amend, but to defame thy brother; and Fifth, 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; nothing either true, or a seeming blemish for any to point at in thee? Sure there is something; some part lying open, that men may hit thee, and they will sure 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 that sees thee to the bottom, and can charge thee with the secret sins of thy bosom. He can, and will pay thee home, all thy unjust judgments of thy brethren, with just judging of thy ways and thoughts, that then thyself shall confess no wrong

is done to thee.

Then, 2dly. It is absurd and preposterous. 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, 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: such-a-one a foolish ; 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 nothing to say 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 not 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, judging thyself the way not to be judged. 1 Cor. xi. 31. This the happy and gainful severity. Learn then to look upon other's and all their ways, with the highest charity, which thinks 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, pride and vanity, thy selfishness and hypocrisy even in good. A self-searching 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, &c. The former rule abates the sharp eye of rash judging, this quickens and clears the eye of right discerning; that for moder ate censuring of evil; this for prudent imparting of good. Be ready to communicate spiritual good to all, yet so as, if men do evidence themselves dogs and swine, to have that high esteem of holy things, as not to prostitute them to their contempt and rage, and wrong both these excellent things and yourselves, lest they trample them, as puddled swine, not knowing their worth, and turn again and rent you as enraged dogs.

Holy things, pearls, &c. So esteemed by all that know them. The sweet precepts and promises of the word, the excellent high calling of a Christian, and their price inestimable; the pearl, Jesus Christ, revealed in the gospel. Oh! learn and seek

after high esteeming thoughts of him, and of divine things, 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 of speaking of holy things indifferently in all companies. Certainly such company willingly ought to be chosen, as give most liberally 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 another way, holy things to them, this must be well advised on, if 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 there are evidently such, the respect of holy things is to be preserved, and not unwisely to be exposed to their derision.

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

Ver. 7. Ask, &c. This 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, perseverance, and fervency; ask, seek, knock, be earnest and importunate, give not over. And the great support, the very life of prayer that 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 to be given, and that which is the top of all, the chief to be sought, the Holy Spirit to them that ask it, as St. Luke hath it. We say our prayers, and there is an end. And this perfunctorious formality creeps even upon Christians, who are unwary and slothful, and hence so little obtained. Many that pray know little of this divine art of prayer; this wrestling with God, resolving not to let him go until he bless them, as Jacob did.

Ver. 12.-Therefore, all things whatsoever ye would, &c.-This is added and seems connected, but is another rule apart, and that great rule that all know and few observe. In equity, in charity, meekness, and all due respects. Self, self undoes all and sets the world on fire. Though it be a separate precept, yet it may have some aspect to the form of prayer, as, if you would have God easy, and favourable, and bountiful to you, be so to men; and so you shall be, if you change places and suppose yourself in their room, and they in yours. This is the law and the prophets, that is, all of this nature. Duty to others, pressed in the law, and the prophets, reducible to this.

Ver. 13.—Enter in, &c.—This is undeniably a main point, yet, alas! we seem not to think so. How little minded are we to the way of eternal happiness? The difficulty is so considered as to add an edge to our earnestness, not to abate and weaken our endeavours. This way strait indeed, but there is still room enough within. John xiv. 2. The ease and delight there, shall abundantly compensate all the trouble in the way. We must resolve then, if we would not perish, that we must take this way, how strait and rugged soever, and strip and put off all that entangles and encumbers, that swelling pride, those superfluous desires and lusts; yea to put off and leave behind even self. Once in at that gate, we will find all perfectly compensated. And remember they are few that enter; few there are that so much as seek it, but far fewer that find it, even of those