Matt. 7 Matt. 7:1–5 Christ proceedeth in his sermon to condemn rash judgment, Matt. 7:6 forbiddeth the prostitution of holy things, Matt. 7:7–12 recommends prayer, Matt. 7:13–14 exhorteth to enter in at the strait gate, Matt.

Our Saviour must not be understood here prohibiting any judgment, which is elsewhere in holy writ allowed, for the Holy Spirit doth not command and prohibit the same thing; whence it if evident, that it is not to be understood of political or ecclesiastical judgments, nor was our Saviour here…

Whether the word translated mote signifieth a mote or a splinter, is of no great concern to know. Our Saviour expounded this text, when he said to the Pharisees, bringing him a woman taken in adultery: Let him that is guiltless throw the first stone. So doth the apostle Paul, Rom. 2:1.

By swine and dogs, our Saviour doubtless understandeth wicked men of several sorts, either such as are more tame sinners, trampling upon holy things, and with swine wallowing in the mire of lusts and corruptions, Prov. 26:11, 2 Pet.

Here is a precept expressed by three words, ask, seek, knock; and a promise annexed in three distinct terms, it shall be given you, ye shall find, it shall be opened unto you. The thing commanded is prayer; the thing promised is an audience of prayer, or an answer to prayer.

Asking is but a verbal expression of an inward desire; no man desireth that which is evil, but that which he at least apprehends to be good, that is, suitable unto his wants.

Most interpreters think the term therefore here redundant, as some such little particles often are in holy writ, for it is hard to make out this to be a proper inference from the premises.

Our Saviour having in this sermon delivered many hard sayings to flesh and blood, here obviates a twofold temptation they might have to the neglect of them: 1. From their difficulty. 2. From the paucity of them who live according to these rules.

The term prophets in holy writ is of larger extent than to signify only such as foretold things to come; others also who taught the people, pretending authority from God so to do, were called prophets. Thus Bar-jesus, Acts 13:6, is called a false prophet.

A proper effect discovereth the cause. Lest his disciples should ask, How shall we distinguish true from false teachers? Our Saviour tells them, By their fruits ye shall know them.

Some that say unto Christ, Lord, Lord, shall be saved, being the true disciples of Christ; but every one that owneth Christ by an external profession as his Lord, every one that prayeth, though he doth it often, and with some appearing zeal and importunity, shall not be saved, nor doth by it…

That by that day is to be understood the day of judgment is generally agreed by interpreters. We have prophesied in thy name; that is, revealed thy will unto people; and in thy name, that is, by thy authority and power, cast out devils, and done many wonderful works, that is, wrought many…

Our Saviour maketh frequent use of that ancient way of instructing people by similitudes and parables, which by their easy incurring into the senses give advantage to the memory: he here chooseth a similitude to conclude his excellent sermon upon the mount.

There are and will be others, that, as foolish builders, run up a house in haste, without looking to the goodness of the foundation, and happen to build it upon loose ground. So they flatter themselves with the hopes of the house in the heavens not made with hands, 2 Cor.

The same words also are repeated, Mark 1:22, Luke 4:32. They declare the effect of this and other of our Saviour’s sermons upon the hearts of those that heard him, and the reason of it.