though often unobtrusive, power of example, which may be compared to that of the atmosphere we breathe. If the atmosphere be unwholesome, though it will not give a sudden shock to the health, it will gradually impair and undermine it in the case of the most robust. And evil example operates in a similar manner. We may not be suddenly drawn to copy it; but, when it is set by almost all, if we do not look upon it as a source of great danger and diligently counteract it, it will gradually tell upon us, relaxing our views, abating our conscientiousness, and corrupting our habits. It requires deliberate and resolute

effort to do otherwise than others do.

6. That we may not, with the great multitude, enter in at the wide gate and walk in the broad way, we must comply with the injunction of our passage. We cannot be stationary. But, if we would comply with the injunction to enter in at the strait gate, we must bestir ourselves vigorously, or, as it is elsewhere expressed (Luke xiii. 24), we must "strive "-labour energetically-to pursue this course. From the straitness of the gate we cannot enter in without such labour.

7. When we have entered into the kingdom of heaven, we must proceed onward by the narrow way, which leads through its territory, as the kingdom of grace, to the consummated blessedness to be enjoyed in it as the kingdom of glory. This narrow way is the way of holiness; and we walk in it when we "cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." -(2 Cor. vii. 1.) It is a narrow way as consisting of but one path, exactly determined by the will of God. There is no allowance of by-paths, no licence for detours and deviations, to meet emergencies or to humour inclination. There is but one sanctioned path, and all must walk in it always. And it contributes further to the narrowness of this way, that in walking in it we must be influenced by

one dominant motive and pursue one ultimate object,— whether we eat or drink, or whatsoever we do, we must do all to the glory of God.-(1 Cor. x. 31; Matt. vi. 4, 6, 18.) It is not enough that what we do is outwardly what he requires; we must do it with a supreme reference to him, and with a view to his glory as the great ultimate end we seek. The narrowness of the way on which the strait gate opens arises also, in no small degree, from the necessity of self-denial on the part of all who walk in it. Instead of indulging their depraved tastes and seeking to gratify their depraved inclinations, they must crucify the flesh with the affections and lusts. It must be their constant aim and strenuous endeavour to eradicate every disposition, and overcome and abolish every tendency, that withdraws from an undivided allegiance and exclusive devotedness to God.

8. If we would walk in a way marked by such peculiarities, and thus emphatically "narrow," we must, it is evident, gird up the loins of our minds, and quit us like men. To walk in it is difficult; but, then, it leads "to life"-to all that is desirable as regards character, experience, and relative position; while the "broad way" that comes into competition with it, "leads to destruction "-to total and eternal perdition. And, oh! what a solemn consideration, that in the narrow way, which thus alone leads to life, but few walk, for there are but few that even "find" the strait gate that admits to it!

9. To the injunction of our passage, thus enforced, our Lord adds the caution, "Beware of false prophets."-(Ver. 15.) This caution is peculiarly appropriate. The danger that men may not "find the strait gate," and that, if they find it, they may not "enter in" by it, which is great under favourable circumstances, is fearfully increased by the influence of false prophets. And, even though the kingdom has been entered and the narrow way is pursued, their influence is still pernicious-obstructive of progress and of comfort.

10. Such prophets are represented as "coming in sheep's clothing" to those whom they seek to seduce, that is, as coming to them with the mien of subjects of Christ's kingdom, while inwardly they are ravening wolves, desirous only to make a prey of the flock.

That we may detect them, notwithstanding their hypocrisy, our Lord directs us to observe their fruits. This direction has given rise to the question, Whether it is their teaching or their practice that is meant by their fruits? We apprehend that both may be meant,-only viewed in a particular light. When we speak of men's sayings and doings as their fruits, we view them in the light of their fitness to serve such purposes as are served by good fruit, which is agreeable to the taste and refreshing, and, in virtue of those qualities, brings profit to the proprietor; in other words, we view them as well-pleasing and glorifying to God and beneficial to man, or the contrary. Accordingly, when our Lord lays it down that we "shall know" false prophets "by their fruits," the meaning is, that we shall find their teaching and their practice to be neither glorifying to God nor beneficial to man; and that, on the ground that their fruit is thus evil, we are to regard and reject them as "false prophets."

11. To justify this test, he adduces the illustrative fact, that the fruit follows the nature and the quality of the tree. That it follows the nature of the tree is patent to all, for men do not gather grapes of thorns or figs of thistles (ver. 16); and it is testified by uniform observation that it follows the quality of the tree, for every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit.-(Ver. 17.) And, from the law established in the case, it is impossible it should be otherwise-a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.-(Ver. 18.)

The test which thus applies to trees applies also to pro

phets. And, as men act on the conclusion to which the application of it leads in the case of trees, for in an orchard every tree that bringeth not forth good fruit is hewn down and cast into the fire (ver. 19), so we should act on the conclusion to which the application of it leads in the case of false prophets. Knowing them by their fruits, we should reject them.

When Christ warns us to beware of false prophets, and teaches us to distinguish them by their fruits, he seems to have in view the personal influence they might acquire over us, as coming to us in sheep's clothing; and requires that, instead of yielding to mere personal influence, we determine our reception of them wholly by their fruits.

SECTION IV.-DETAILED EXPOSITION.

VER. 1.-Judge not, that ye be not judged.-(See Part IV., sect. i., par. 4, 5.)-In the member of the sermon which is here resumed (C. c., v. 21-48), our Lord teaches that not only flagrant manifestations of an unbrotherly spirit (v. 21), but the very existence and therefore every manifestation of it,-instancing particularly the pronouncing of unbrotherly judgments (v. 22-24),—will be visited by God with condemnation and punishment; and here he commands us to abstain from unbrotherly judging that we may not be so visited. The connection thus determines the kind of "judging" intended.

Judging always originates either in dutiful love or in sinful hatred,-in love to righteousness and to those whose honour and interests are concerned in the maintenance of it, or in hatred to those who are judged, excited perhaps by the excellence of the character they exhibit or of the cause they have espoused, but, in whatever way excited, a sinful hatred. Judging as originating in the former is a high, and, in certain circumstances, an imperative duty (Deut. i. 16,

17, xvi. 18-20; 1 Cor. vi. 3-5; John vii. 24; Isa. v. 3); accordingly, it is judging as originating in the latter that is forbidden in our text He that is prone to disparage and condemn, and therefore seizes on blemishes and deviations as grounds of disparagement and condemnation, is guilty of the unbrotherly judging here forbidden. Such a procedure cannot be intended, and is not fitted, to serve any purpose of love.

That ye be not judged.-See Part IV., sect. i., par. 6.

If God enter into judgment with us, accepting or condemning us according to our deeds, we shall not be justified.— (Ps. cxliii. 2, cxxx. 3; Rom. iii. 19, 20.) How greatly it concerns us, therefore, that he may not enter into judgment with us, or, as it is here expressed, that we "be not judged!" It is "judging" under its proper and unmodified character that, as sinners, we are concerned to escape, for, if we are subjected to such judging, we shall inevitably be condemned. The proper idea of "judging" is accordingly to be retained in our text.

VER. 2. For with what judgment ye judge, ye shall be judged. Here the fact is stated on which the preceding enforcement is founded. If, under the influence of an unbrotherly spirit, we condemn the person because there is somewhat in the character or conduct that must be condemned, the rule of judgment which we thus apply, the rule adopted under the covenant of works, will be applied to ourselves.

With what measure ye mete, &c.—This is a statement of the same truth in more comprehensive terms, which extend it to our entire procedure towards our fellow-men. In the preceding branch of the statement, the correspondence of God's procedure towards us to our procedure towards our fellow-men is asserted with respect to judging; but here it is asserted as obtaining universally. It would appear, however, from Luke's fuller report of this part of the