even so to them: for this is the law and the prophets. 13. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14. Because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it.
Our Lord Jesus here presses upou us that righteousness toward men which is an essential branch of true religion, and that religion toward God, which is an essential branch of universal righteousness.
I. We must make righteousness our rule, and be ruled by it, v. 12. Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; you would not be censured, therefore do not censure. Or, that you may have the benefit of the foregoing promises, fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa. 1. 15—17.—58. 6, 9. Zech. 7. 9, 13. We cannot expect to receive good things from God, if we do not fair things, and that which is honest, and lovely, and of good report, among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have,
1. The rule of justice laid down; Whatsoever ye would that men should do to you, do ye even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but toward men in general, all with whom we have to do. The golden rule of equity is, to do to others, as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured christians, for the sake of it. Quod tibi, hoc alteri—do to others as you would they should do to you. Take it negatively, (Quod tibi fieri non vis, ne alteri feceris;) or positively, it comes all to the same. We must not do to others the evil they have done to us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbour as thyself. As we must bear the same affection to our neighbour, that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable; the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one's bargain, labouring under such a one's infirmity and affliction, how would I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: indeed we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by.
2. A reason given to enforce this rule; This is the law and the prophets. It is the summary of that second great commandment, which is one of the two, on which hang all the law and the prophets, ch. 22. 40. We have not this in so many words, either in the law or the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour, (and that is no little,) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament, and the New, agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of christians are condemned by comparing them with it. Aut hoc non evangelium, aut hi non evangelici—Either this is not the gospel, or these are not christians.
II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a strait gate, and walking on a narrow way, v. 13, 14. Observe here,
1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity.
Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it.
[1.] That which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travellers in that way. First, "You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, "You will have abundance of company in that way; many there be that go in at this gate, and walk in this way." If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream and do as the most do; but it is too great a compliment to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious.
[2.] That which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it, (and the way of sin tends to it,)—everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not.
(2.) Here is an account given us of the way of holiness.
[1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,
First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious
