1 Judge not, that ye be not judged.   2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.   3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?   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?   5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.   6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

      Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,

      I. A caution against judging v. 1, 2. There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe,

      1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam. iii. 1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam. iv. 11. We must not despise him, nor set him at nought, Rom. xiv. 10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.

      2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen. xvi. 12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam. iii. 1. Both parties must appear before him (Rom. xiv. 10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom. xiv. 10.

      The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, v. 2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg. i. 7. See also Rev. xiii. 10; xviii. 6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job xxxi. 14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads.

      II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,

      1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, v. 3-5. Here is,

      (1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo--Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, v. 5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I præ, sequar--Go you before, I will follow. See Rom. ii. 21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal. vi. 1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself."

      (2.) Here is a good rule for reprovers, v. 5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, 1 Tim. iii. 2, 7. The snuffers of the sanctuary were to be of pure gold.

      2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, v. 6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Acts xiii. 41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luke xi. 45; Jer. vi. 10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Prov. xxv. 12), and a wise reproof is like an excellent oil (Ps. cxli. 5); it is a tree of life (Prov. iii. 18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. 2 Chron. xxv. 16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.

      1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,   2 To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.   3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.   4 But after that the kindness and love of God our Saviour toward man appeared,   5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;   6 Which he shed on us abundantly through Jesus Christ our Saviour;   7 That being justified by his grace, we should be made heirs according to the hope of eternal life.   8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

      Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men--things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers (Isa. lxii. 6), so are they from God to them in preaching: I will not be negligent to put you always in remembrance, 2 Pet. i. 12. Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them.

      I. The duties themselves, which they were to be reminded of. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience' sake. Principalities, and powers, and magistrates, that is, all civil rulers, whether supreme and chief or subordinate, in the government under which they live, of whatever form it be; that they be subject to them and obey them in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to show themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: "Remind them therefore to be subject to principalities and powers and to obey magistrates." And, 2. To be ready to every good work. Some refer this to such good works as are required by magistrates and within their sphere: "Whatever tends to good order, and to promote and secure public tranquility and peace, be not backward, but ready, to promote such things." But, though this be included, if not first intended, yet is it not to be hereto restrained. The precept regards doing good in all kinds, and on every occasion that may offer, whether resecting God, ourselves, or our neighbour--what may bring credit to religion in the world. Whatsoever things are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any praise, think on these things (Phil. iv. 8), to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless, and the widow in their affliction, and keep unspotted from the world. "Not only take, but seek, occasion for doing good, keep fitness and readiness that way; put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind of this." And, 3. To speak evil of no man: medena blasphemein, to revile, or curse, or blaspheme none: or (as our translation more generally) to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour's good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity. If any man seemeth to be religious and bridleth not his tongue, that man's religion is vain, Jam. i. 26. Such loose uncharitable talk is displeasing to God, and hurtful among men. Prov. xvii. 9, He that covereth a transgression seeketh love (that is, to himself by this tenderness and charity, or rather to the transgressor); but he that repeateth a matter (that blazes and tells the faults of another abroad) separateth very friends; he raises dissensions and alienates his friend from himself, and perhaps from others. This is among the sins to be put off (Eph. iv. 31); for, if indulged, it unfits for Christians communion here and the society of the blessed in heaven, 1 Cor. vi. 10. Remind them therefore to avoid this. And, 4. To be no brawlers; amachous einai--no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love (Rom. xii. 19), Dearly beloved, avenge not yourselves, but rather give place unto wrath; this is the Christian's wisdom and duty. The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Wherefore it follows, 5. But gentle; epieikeis, equitable and just, or candid and fair in constructions of things, not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. And, 6. Showing all meekness to all men. We must be of a mild disposition, and not only have meekness in our hearts, but show it in our speech and conduct. All meekness--meekness in all instances and occasions, not towards friends only, but to all men, though still with wisdom, as James admonishes, Jam. iii. 13. "Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 22, 23. Mind these things; the wisdom that is from above is pure and peaceable, gentle and easy to be entreated." Meekness of spirit and demeanour renders religion amiable; it is a commanded imitation of Christ the grand exemplar, and what brings it own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which,

      II. He adds the reasons, which are derived

      1. From their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted: "We ourselves also were so and so, corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be contemned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris--What you would not have done to you that do not you to another." Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, Those should be most disposed to bear with others' follies who may remember many of their own; those should be meek and gentle, and patient towards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobedient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together, foolish and obedient. For what folly like this, to disobey God and his laws, natural or revealed? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, or wandering; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared to a lost sheep; this must be sought and brought back, and guided in the right way, Ps. cxix. 176. He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and ensnared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled into them. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitude and vassalage: they are very drudges and bond slaves under them; so far are they from freedom and felicity in them that they are captivated by them, and serve them as taskmasters and tyrants. Observe further, It is the misery of the servants of sin that they have many masters, one lust hurrying them one way, and another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts that tempt them promise them liberty, but in yielding they become the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires hurt to another and rejoices in it. (6.) And envy, which grudges and repines at another's good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on fire of hell, detracting from and impairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother's righteous? These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious--deserving to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. It is the misery of sinners that thy hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men's corruptions, such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tenderhearted, towards those who are such. This is the argument from their own past condition here described. And he reasons,

      2. From their present state. "We are delivered out of that our miserable condition by no merit nor strength of our own; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit. Therefore we have no ground, in respect of ourselves, to condemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have:" and so upon this occasion the apostle again opens the causes of our salvation, v. 4-7.

      (1.) We have here the prime author of our salvation--God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. v. 18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. John iii. 16, God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. i. 3. We joy in God through Jesus Christ, Rom. v. 11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. xv. 5.

      (2.) The spring and rise of it--the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. ii. 4; Eph. ii. 7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

      (3.) Here is the means, or instrumental cause--the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,

      (4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. i. 4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2 Thess. ii. 13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. i. 9. We are justified freely by grace (Rom. iii. 24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph. ii. 8. Faith and all saving graces are God's free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.

      (5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least--in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.

      (6.) Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ's institution, would not have been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on ours an engagement to be the Lord's. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord, Acts xxii. 16. So Eph. v. 26, That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circumcised became debtor to the whole law (Gal. v. 3), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you, Matt. xxviii. 19, 20. This is the outward sign and seal of salvation, baptism, called here the washing of regeneration.

      (7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the Holy Ghost; not excluding the Father and the Son, who in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus--The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the day of redemption, Eph. iv. 30. The Spirit seals by his renewing and sanctifying, his witnessing and assuring work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own.

      (8.) Here is the manner of God's communicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit, 2 Cor. iii. 8. A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isa. xliv. 3, I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring: this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joel ii. 28, I will pour out my Spirit upon all flesh; not on Jews only, but Gentiles also. This was to be in gospel times; and accordingly (Acts ii. 17, 18, 33), speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and ch. x. 44, 45, The Holy Ghost fell on all those that heart the word, Gentiles as well as Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. What will it signify if much be shed forth and we remain dry? Our condemnation will but be aggravated the more if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel--plentifully; he is not straitened towards us, but we towards him and in ourselves.

      (9.) Here is the procuring cause of all, namely, Christ: Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces. All come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory; he is our righteousness and peace, and our head, from whom we have all spiritual life and influences. He is made of God to us wisdom, righteousness, sanctification, and redemption. Let us praise God for him above all; let us go to the Father by him, and improve him to all sanctifying and saving purposes. Have we grace? Let us thank him with the Father and Spirit for it: account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more.

      (10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the intervention of Christ's sacrifice and righteousness, laid hold on by faith (Rom. iii. 20, &c.): By the deeds of the law shall no flesh be justified; but through the righteousness of God, which is by faith of Jesus Christ unto all and upon all those that believe, whence (v. 24) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sinner in the way of the gospel, is gracious to him, and yet just to himself and his law, forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here: Not by works of righteousness which we have done, but according to his mercy he saved us, that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise (as was said), though through the redemption that is in Christ as making the way, God's law and justice being thereby satisfied, and by faith applying that redemption. By him (by Christ) all that believe are justified from all things from which they could not be justified by the law of Moses, Acts xiii. 39. Hence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Let us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with God. Inherent righteousness we must have, and the fruits of it in works of obedience; not however as our justifying righteousness before God, but as fruits of our justification, and evidences of our interest in Christ and qualification for life and happiness, and the very beginning and part of it; but the procuring of all this is by Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of eternal life; without such justification there can be no adoption and sonship, and so no right of inheritance. John i. 12, Whoever received him (namely, Christ), to them gave he power to become the sons of God, even to those that believed on his name. Eternal life is set before us in the promise, the Spirit works faith in us and hope of that life, and so are we made heirs of it and have a kind of possession of it even now; faith and hope bring it near, and fill with joy in the well-grounded expectation of it. The meanest believer is a great heir. Though he has not his portion in hand, he has good hope through grace, and may bear up under all difficulties. There is a better state in view. He is waiting for an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for him. How well may such comfort themselves with these words! And now all this gives good reason why we should show all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and may hope that they, in God's time, may be partakers of the like grace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour to wards others, from their own bad condition in time past, and the present more happy state into which they are brought, without any merit or deservings of their own, and whereinto by the same grace others may be brought also.

      III. The apostle, having opened the duties of Christians in common, with the reasons respecting themselves, adds another from their goodness and usefulness to men. Observe, When he has opened the grace of God towards us, he immediately presses the necessity of good works; for we must not expect the benefit of God's mercy, unless we make conscience of our duty (v. 8): This is a faithful saying, and these things I will that thou affirm constantly (this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate), that those who have believed in God do not think that a bare naked faith will save them; but it must be an operative working faith, bringing forth the fruit of righteousness; they must make it their care to maintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things, rather than idle questions, as follows. These things are good in themselves and the teaching of them useful to mankind, making persons a common good in their places. Note, Ministers, in teaching, must see that they deliver what is sound and good in itself, and profitable to those that hear: all must be to the use of edifying both of persons and societies.

      1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.   2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.   3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.   4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.   5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!   6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.   7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:   8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.   9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.   10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.   11 Doth a fountain send forth at the same place sweet water and bitter?   12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

      The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,

      I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, &c., v. 1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Matt. vii. 1, 2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, v. 2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.

      II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons:-- 1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, v. 3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Ps. xxxix. 1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, v. 4, 5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,

      III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, &c., v. 5, 6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Eccles. v. 6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Acts ii. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,

      IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, v. 7, 8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,

      V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, v. 9, 10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? v. 11, 12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from, to put them upon being always consistent with themselves!