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30 - Upon our Lord’s Sermon on the Mount, Discourse X - Sermons on Several Occasions · Sacred Texts Archive

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Upon our Lord's sermon on the mount discourse ten, judge not that ye be
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not judged. For with what judgment ye judge, ye shall be judged,
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And with what measure ye meet, it shall be measured to you again.
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And why beholdest thou the mote that is in thy brother's eye, But considerest
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not the beam that is in thineoonee? Or how wilt thou say to thy
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brother, let me pull out the moats out of thine eye, and behold,
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a beam is in thine eye? Thou hypocrites, First cast out the
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beam out of thineoneye. And then thou shalt see clearly to cast out the
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moat out of thy brother's eye. Give not that which is wholly unto the
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dogs. Neither cast ye your pearls before swine, lest they trample them under
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their feet, and turn again and render. You ask, and it shall
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be given. You seekin ye shall find knock, and it shall be opened
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unto you. For every one that asketh receiveth and he that seeketh find death.
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And to him that knocketh it shall be opened. Or what man is
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there of you, who, if his son asked bread, will give him
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a stone or if he asketh fish will give him a serpent. If ye,
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then, being evil, know how to give good gifts unto your children,
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how much more shall your Father, which is in Heaven, give good
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gifts to them that ask him. Therefore, all things, whatsoever ye would
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that men should do to you, do ye even so to them. For
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this is the law and the prophets. Matthew seven one to twelve. Our
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blessed Lord, having now finished his main design, having first delivered the sum
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of true religion, carefully guarded against those glosses of men, whereby they would
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make the word of God of non effect, and having next laid down rules
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touching the right intention which we are to preserve in all our outward actions,
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now proceeds to point out the main hindrances of this religion, and concludes all
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with a suitable application. In the fifth chapter, our great Teacher has fully
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described inward religion in its various branches. He is there lay before as those
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dispositions of soul which constitutes real Christianity, the tempers contained in that holiness without
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which no man shall see the Lord, the affections which, when flowing from
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their proper fountain, from a living faith in God through Christ Jesus are intrinsically
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and essentially good and acceptable to God. In the sixth we have shown how
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all our actions, likewise, even those that are indifferent in their own nature,
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may be made holy and good and acceptable to God by a pure and
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holy intention. Whatever is done without this, he declares, is of no
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value with God. Whereas whatever outward works are thus consecrated to God are in
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his sight of great price. In the former part of this chapter he points
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out the most common and most fatal hindrances of His holiness. In the matter
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he exhausts us by various moments to break through all and secure that price of
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our high calling. The first entrance he cautions, is against this judging judge,
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not that ye be not judged, judge not others, that ye be
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not judged of the Lord, that ye bring not vengeance on your own heads.
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For with what judgments ye judge, ye shall be judged, And with
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what measure you meet, it shall be measured to you again a plain and
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equitable rule, whereby God permits you to determine for yourselves in what manner He
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shall deal with you in the judgments of the Great Day. There is no
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station of life, nor any period of time from the hour of our first
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repenting and believing the Gospel till we are made perfect in love. Wherein this
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caution is not needful for every child of God. For occasions of judging can
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never be wanting, and the temptations to it are innumerable. Many whereof are
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so artfully disguised that we fall into the sin before we suspect any danger.
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And unspeakable are the mischiefs produced hereby, always to him that judges another,
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thus wounding his own soul and exposing himself to the righteous judgment of God.
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And frequently to those who are judged, whose hands are hang down, who
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are weakened and hindered in their course, if not wholly turned out of the
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way, and cause to turn back even to perdition. Yea, how often
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when this root of bitterness springs up, are many defiled thereby by reason,
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whereof the way of truth itself is evil spoken of, and that worthy name
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bast fiend, whereby we are called. Yet it does not appear that our
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Lord desire this caution only or chiefly for the children of God, but rather
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for the children of the world, for the men who know not God,
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these cannot but hear of those who are not of the world, who follow
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after the religion above described, who endeavor to be humble, serious, gentle,
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merciful, and pure in heart, who earnestly desire such measures of these
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holy tempers as they have not yet attained, and wait for them in doing
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all good to all men, and patiently suffering evil. Whoever go but thus
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far cannot be heard no more than a city set upon a hill. And
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why did not those who see their good works glorify their Father, which is
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in heaven. What excuse have they for not treading in their steps, for
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not imitating their example and being followers of them as they are also of Christ?
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Why in order to provide an excuse for themselves they condemned those whom they
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ought to imitate. They spend their time in finding out their neighbour's thoughts instead
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of amending their own. They are so busied about others going out of the
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way, that themselves never come into it at all, at least, never
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go forward, never go beyond a poor, dead form of godliness without the
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power. It is to these more especially that our Lord says, why beholdest
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thou mote that is in thy brother's eye, the infirmities, the mistakes,
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the imprudence, the weakness of the children of God. But considerest not the
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being that is in thine own eye. Thou considerest not the damnable impenitence,
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the satanic pride, the accursed self will, the idolatrous love of the world,
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which are in thyself, and which make thy whole life an abomination to
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the Lord above all. With what's of pene carelessness and indifference, art thou
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dancing over the mouth of hell? And how then, with what grace?
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With what's decency or modesty? Wilst thou say to thy brother, lets me
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pull out the mote out of thine eye. The excess of zeal for God,
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the extreme of self denial, the too great disengagement from worldly cares and
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employments, the desire to be day night in prayer or hearing the words of
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eternal life. And behold, a beam is in thine knowneye, not a
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mode like one of these, Thou hypocrite, who pretendest to care for others
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and has no care for thine own soul. Who make us the show of
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zeal for the cause of God, When in truth. Thou neither lovest nor
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fearest him. First cast out the beam out of thine knowneye. Cast out
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the beam of impenitence. Know thyself, see and feel thyself a sinner,
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Feel that thy inward part so very wickedness, that thou art altogether corrupt and
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abominable, And that the wrath of God abideth on thee. Cast out the
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beam of pride. Abhore thyself sink down as in dust and ashes, be
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more and more little and mean and base and vile in thine own eyes.
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Cast out the beam of self. Will learn what that meaneth If any man
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will come after me, let him renounce himself, deny thyself, and take
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up thy cross daily. Let thy whole soul cry out, I came down
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from heaven, for so thou didst thou, never dying spirit, whether thou
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knowest or no. Not to do my own will, but the will of
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Him that sends me. Cast out to the beam of love of the world.
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Love not the world, neither the things of the world. Be Thou
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crucified unto the world, and the world crucified unto THEE. Only use the
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world, but enjoy God God, seek all thy happiness in him above all,
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cast out the grand beam, that supreme carelessness and indifference. Deeply,
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consider that one thing is need for the one thing which thou hast scarce ever
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thought of. Know and feel that thou art a poor, vile, guilty
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worm quivering over the great gulf. What art thou a sinner born to die?
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A leaf driven before the wind, a vapor ready to vanish away,
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just appearing and then scattered into air, to be no more seen. See
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this, and then shalt thou seek clearly to cast out the mode of thy
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brother's eye. Then, if thou hast leisure from the concerns of thy own
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soul, thou shalt know how to correct thy brother. Also, But what
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is properly the meaning of this word judge? Not? What is the judging
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which is here forbidden? Is it not the same as evil speaking, although
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it is frequently joined therewith evil speaking is the relating anything that is evil concerning
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an absent person. Whereas judging may indifferently refer either to the absent or the
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present. Neither does it necessarily imply the speaking at all, but only the
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thinking evil of another. Not that all kind of thinking evil of others is
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that judging, which our Lord condemns. If I see one commits robbery or
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murder, or hear him blaspheme the name of God, I cannot refrain from
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thinking ill of the robber or murderer. Yet this is not evil judging.
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There is no sin in this, nor anything contrary to tender affection. The
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thinking of another in a manner that is contrary to love is that judging which
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is here condemned. And this may be of various kinds. For first,
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we may think another to blame when he is not. We may lay to
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his charge, at least in our own mind, the things of which he
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is not guilty, the words which he is never spoke, all of the
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actions which he has never done. Or we may think his manner of acting
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was wrong, though in reality it was not. And even when nothing can
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justly be blamed, either in the thing itself or the manner of doing it,
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we may suppose his intention was not good, and so condemn him on
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that ground, as the same time that he who searches the heart sees his
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simplicity and godly sincerity. But we may not only fall into the sin of
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judging by condemning the innocent, but also secondly by condemning the guilty to a
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higher degree than he deserves. This species of judging is likewise an offense against
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justice as well as mercy, And yet such an offense as nothing can secure
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us from but the strongest and tenderest affection. Without this, we readily suppose
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one who is acknowledged to be in thought to be more in faults than he
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really is. We undervalue whatever good is found in him. Nay, we
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are not easily induced to believe that anything good can remain in him in whom
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we found anything that is evil. All this shows a manifest want of that's
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love, which our lodges at high cacan think of no evil, which never
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draws and unjust our unkind conclusion from any premises whatsoever. Love will not infer
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from a person's falling, once into an act of open sin, that he
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is accustomed so to do, that he is habitually guilty of it. And
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if he was habitually guilty, wants love does not conclude he is so still
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much less that if he is now guilty of this, therefore he is guilty
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of other sins. Also, these evil reasonings all pertain to that sinful judging,
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which our Lord here guards us against, and which we are in the
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highest degree concern to avoid if we love either God or our own souls.
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But supposing we do not condemn the innocence, neither are guilty any farther than
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they deserve. Still we may not be altogether clear of the snare. For
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there is the third sort of sinful judging, which is the condemning any person
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at all, where there is not sufficient evidence. And be the fact we
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suppose of it so true, yet that does not acquit us, For they
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ought not to have been supposed, but proved, And till they were,
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we ought to have formed no judgment, I say, till they were.
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For neither are we excused, although the facts admit of ever so strong proof,
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unless that proof be produced before we pass sentence, and compared with the
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evidence on the other side. Nor can we be excused if we ever pass
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a fall sentence before the accused has spoken for himself. Even a Jew might
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teach us this as a mere lesson of justice abstracted from mercy and brotherly love.
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Doth our law, says Nicodemus, Judge any mann before it's hear him,
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and know what he doeth John seven fifty one. Yeay, a heathen
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could reply, when the chief of the Jewish nation desired to have judgment against
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his prisoner. It is not the man of the Romans to judge any man
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before he that is accused, have the accusers face to face, and have
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license to answer for himself concerning the crime laid against him. Indeed, we
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could not easily fall into the sinful judging, were we only to observe the
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rule which another Seneca of those Heathen Romans affirms to have been the measure of
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his own practice. I am so far, says he from lightly believing every
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man's or every man's evidence against another, that I do not easily or immediately
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believe a man's evidence against himself. I always allow him second thoughts, and
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many times counsel too. Go thou who art called a Christian, and do
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likewise, lest the heathen rise and condemn thee in that day? But how
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rarely should we condemn or judge one another? At least how soon would that
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evil be remedied were we to walk by that clear and express rule which our
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Lord himself as taughtoise. If thy brother shall trespands against thee or if thou
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hear or believe that he hath, go and tell him of his thought,
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between him and THEE alone. This is the first step thou art to take.
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But if he will not here take with THEE one or two more,
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that in the mouth of two or three witnesses, every word may be established.
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This is the second step. If he neglect to hear them, tell
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it unto the church, either to the overseers thereof, or to the whole
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congregation. Thou hast then done thy part, then think of it no more,
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but commend the whole to God. But supposing thou hast, by the
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grace of God, cast the beam out of thine own eye, and thus
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now clearly see the motor or the beam which is in thy brother's eye.
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Yet beware that thou dost not receive hurt thyself by endeavoring to help him.
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Still give not that which is wholly unto dogs. Do not likely account any
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to be of this number. But if it evidently appear that they deserve the
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title, then cast ye not your pearls before swine. Beware of that zeal
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which is not according to knowledge, for this is another great hindrance in their
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way. He would be perfect as their heavenly father is perfect. They who
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desire this cannot but desire all the mankind should partake of the common blessing.
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And when we ourselves first partake of the heavenly gift, the divine evidence of
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things not seen, we wonder that all mankind do not see the things which
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we see so plainly, and make no doubt at all. But we shall
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open the eyes of all we have any intercourse with. Hence we are for
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attacking all we meet without delay, and constraining them to see whether they will
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or no. And by the ill success of this intemperate zeal we often suffer
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in our own souls to prevent this, spending our strength in vain. Our
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Lord adds this needful caution, needful to all, but more especially to those
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who are now warm in their first love. Give not that which is wholly
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unto the dogs, neither cash, gi or pearls before swine, lest they
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trample them on the foot and turn again and rend you give not that which
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is holy unto the dogs. Beware of thinking that any deserve this appellation till
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there is full and incontestable proof such you can no longer resist. But when
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it is clearly and indisputably prove that they are unholy and wicked men, not
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only strangers to but enemies to God, to all righteousness and true holiness.
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Give not that which is holy, to hagion, the holy thing emphatically so
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called unto these the holy the peculiar doctrines of the Gospel, such as were
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hid from the ages and generations of old, and are now made known to
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us only by the revelation of Jesus Christ and the inspiration of his holy spirits,
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are not to be prostituted unto these men, who know not if there
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be any holy ghost. Not indeed, that the embassadors of Christ can refrain
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from declaring them. In the Great Congregation, wherein some of these may probably
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be. We must speak whether men will hear, or whether they will forbear.
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But this is not the case with private Christians. They do not bear
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that awful character. Nor are they under any manner of obligation to force this
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great and glorious truths on them who contradict and blaspheme, who have a rooted
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enmity against them. Nay, they ought not so to do, but rather
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to lead them, as they are able to bear. Do not begin a
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discourse with these upon remission of sins and the gift of the Holy Ghost.
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But talk with them in their own manner and upon their own principles, with
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the rational, honorable and unjust epicure reason of righteousness, temperance, and judgment
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to come. This is the most probable way to make of Felix Tremble.
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Reserve high subjects for men of higher attainments. Neither cashchi your pearls before swine.
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Be very unwilling to pass this judgments on any man. But if the
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facts be plain and undeniable, if it is clear beyond our dispute, If
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the swine do not endeavors to disguise themselves, but rather glory in their shame,
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making no pretense to purity either of heart or life, but working all
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on cleanness with greediness, then cast not year your pearls before them. Talk
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not to them of the mysteries of the Kingdom, of the things which I
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have not seen nor ear heard, which of consequence, as they have no
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other inlets of knowledge, no spiritual senses, it cannot enter into their hearts
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to conceive. Tell not them of the exceeding, great and precious promises which
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God hath given us in the Son of His Love. What conception can they
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have been made partakers of the divine nature, who do not even desire to
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escape the corruption that is in the world through lust. Just as much knowledge
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as swine have of pearls, and as much relish as they have for them,
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So much relish have they for the deep things of God, so much
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knowledge of the mysteries of the Gospel, who are immersed in the mire of
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this world in worldly pleasures, desires, and cares. Oh, cast not
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those pearls before these, lest they trample them under their feet, lest they
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utterly despise what they cannot understand, and speak evil of the things which they
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know not. Nay, it is probable that this would not be the only
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inconvenience which would follow. It would not be strange if they were, according
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to their nature, to turn again and render you. If they were to
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return you evil for good, cursing for blessing, and hatred for your good
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will. Such is the enmity of the carnal mind against God and all the
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things of God. Such is the treatments you are to expect from these if
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you offer them the unpardonable affronts of endeavoring to save their souls from death,
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to pluck them as brands out of the burning. And yet you need not
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utterly despair even of these who for a present turn again and rend you.
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For if all your arguments and persuasives fail, there is another remedy left,
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and one that is frequently found effectual when no other method avails. This is
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prayer. Therefore, whatever you desire or want, either for others off ir
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own soul, ask and it shall be given. You Seek, and ye
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shall find, knock, and it shall be opened unto you. The neglect
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of this is the third grand hindrance of holiness. Still we have not because
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we ask not, Oh, how meek and gentle, how lowly in heart,
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how full of love in both to God and men, might ye have
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been at this day if thou had only asked, if you had continued instant
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in prayer. Therefore, now at least ask, and it shall be given
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unto you. Ask that you may thoroughly experience and perfectly practice the whole of
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that religion which our Lord has hear so beautifully described. It shall then be
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given you to be holy as He is holy. Both in her heart and
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in all manner of conversation. Seek in the way he hath ordained, in
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searching the scriptures, in hearing his word, in meditating thereon, in fasting,
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in partaking of the supper of the Lord. And surely ye shall find.
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Ye shall find that pearl of great price, that faith which overcometh the
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world, that's peace which the world cannot give, that love which is the
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earnest of your inheritance. Knock. Continue in prayer and in every other way
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of the Lord. Be not weary or faint in your mind. Press on
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to the mark, take no denial. Lets him not go until He bless
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you, and the door of mercy, of holiness of Heaven shall be opened
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unto you. It is in compassion to the hardness of our hearts, so
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unready to believe the goodness of God, that our Lord is pleased to enlarge
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you upon this head, and to repeat and confirm what He hath for everyone
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saith. He that asketh receiveth, so that none need to come short of
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the blessing. And that he seeketh even everyone that seeketh findeth the love and
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the image of God. And to him that knocketh, to everyone that knocketh,
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the gate of righteousness shall be opened, so that tear is no room
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for any to be discouraged, as though they might ask or seek orknock in
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vain. Only remember always to pray, to seek to knock, and not
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to faint. And then the promise standeth. Sure it is firm as the
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pillars of heaven, yea more firm, For heaven and earth shall pass away,
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but his words shall not pass away, to cut off every pretense for
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unbelief. Our blessed Lord in the following verses illustrates, yet, Father,
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what he had said, by an appeal to what passes in our own breasts,
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what man saith, He is there of you whom, if his son
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asked bread, give him a stone. Will even natural affection permit you to
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refuse the reasonable request of one you love? Or if he ask of fish,
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will he give him a serpent? Will he give him hurtful instead of
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profitable things? So that even from what you feel and do yourselves, you
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may receive the fullest assurance, as on the one hand, that knowing effect
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can possibly attend your asking, so on the other that it will be attended
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with that good effect. A full supply of all your wants. For if
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ye, being evil, know how to give good gifts unto your children,
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how much more shall your Father, which is in heaven, who is pure
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and mixed essensial goodness, give good things to them that ask him, or,
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as he expresses it on another occasion, give the Holy Ghost to them
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that ask him. In him are included all good things alwaisdom, peace,
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joy, love, the whole treasures of holiness and happiness, Or that God
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hath prepared for them that love him. But that your prayer may have its
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full weight with God. See that ye be in charity with all men,
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For otherwise it is more likely to bring a curse than a blessing on your
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own head. Nor can you expect to receive any blessing from God while you
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have not charity towards your neighbor. Therefore, let this hindrance be removed without
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delay. Confirm your love towards one another and towards all men, and love
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them, not in word only, but indeed and in truth. Therefore,
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all things whatsoever ye would that men should do to you, do ye even
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so to them. For this is the law and the prophets. This is
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that royal law that golden rule of mercy as well as justice, which even
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the heathen Emperor caused to be written over the gate of his palace, a
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rule which many believe to be naturally engraved on the mind of everyone that comes
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into the world. And thus much is certain that it commences itself as soon
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as hurt to every man's conscience and understanding, insomuch that no man can knowingly
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offend against it without carrying his condemnation in his own breast. This is the
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law and the prophets. Whatsoever is written in that law which God of all
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revealed to mankind, and whatsoever precepts God has given by his Holy prophets which
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have been since the world began, they are all summed up in these few
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words. They are all contained in this short direction. And this, rightly
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understood, comprises the whole of that religion which our Lord came to establish upon
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earth. It may be understood either in a positive or negative sense. If
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understood in a negative sense, the meaning is whatever you would not that men
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should do to you, do not yie unto them. Here is a plain
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rule, always ready at hand, always easy to be applied, in all
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cases relating to your neighbour, make his case your own. Suppose the circumstances
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to be changed, and yourself to be just as he is now. And
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then beware that do you indulge no temporal thoughts, that no would pass out
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of your lips, that you take no step which you should have condemned in
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him upon such a change of circumstances. If understood in a direct and positive
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sense, the plain meaning of it is whatsoever you could reasonably desire of him,
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supposing yourself to be in his circumstances. That do to the uttermost of
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your power to every child of man to apply this in one or two obvious
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instances. It is clear to every man's own conscience. We would not that
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others should judge us, should causelessly or likely think evil of us, much
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less would we that any should speak evil of us. Such publish are real
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thoughts or infirmities. Apply this to yourself, Do not unto another what you
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would not he should do unto you, And you will never more judge your
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neighbor, never causelessly or likely think evil of anyone, much less will you
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speak evil. You will never mention even the real thought of an absent person,
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unless so far as you are convinced it is absolutely needful for the good
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of other souls. Again, we would that all men should love and esteemers,
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and behave towards us according to justice, mercy and truth. And we
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may reasonably desire that they should do us all the good they can do without
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injuring themselves. Yeah that in the outward things, according to the known rule,
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the superfluities should give way to our conveniences, their conveniences to our necessities,
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and their necessities to our extremities. Now, then let us walk by
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the same rule. Let us do unto all as we would they should do
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to us. Let us love and honor all men. Let justice, mercy,
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and truth govern all our minds and actions. Let our superfluities give way
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to our neighbors conveniences, And who then will have any superfluities left. Our
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conveniences to our neighbor's necessities are necessity to his extremities. This is pure and
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genuine morality. This do, and thou shalt live as many as walk by
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this rule, Peace be to them and mercy, for they are the Israel
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of God. But then it be observed none can walk by this rule,
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nor ever did from the beginning of the world. None can love his neighbor
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as himself unless he first love God. And none can love God unless he
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believe in Christ, unless he have redemption through his blood and the Spirit of
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God, bearing witness with his spirits that he is a child of God.
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Faith, therefore is still the root of all of present as well as future
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salvation. Still we must say to every sinner, believe in the Lord Jesus
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Christ, and thou shalt be saved. Thou shalt be saved now, that
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thou mayst be saved forever saved on earth, that thou mayest be saved in
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Heaven. Believe in Him, and thy faith will work by love. Thou
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wilt love the Lord, thy God, because he hath loved thee. Thou
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wilt love thy neighbor as thyself. And then it will be thy glory and
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joy to exert and increase this love, not barely by abstaining from what is
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contrary there too, from every unkind thought, word, and action, but
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by showing all that kindness to every man which thou wilshedt he should show.
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Unto thee end of Section thirty