SOME OBSERVATIONS ON CHRIST'S SERMON ON THE MOUNT
"If ye love me, keep my commandments." John 14:15.
"Ye are my friends if ye do whatsoever I command you." John 15:14
THOMAS CHALKLEY
A Restored Version Based on Printed Texts of 1749 and 1790
Edited by Peter Sippel
Thomas Chalkley was one of the most influencial ministers of the second generation of Friends; he
was born in England in 1675 to Quaker parents, and settled as an adult in Philadelphia, where he
worked as a merchant seaman, making frequent voyages between England and Jamaica, the
Barbadoes, and other Carribean ports. This essay was written on such a journey in 1718, while
traveling from Barbadoes to London, as he in his Journal:(1)
When I had done my business in Barbadoes, having been there about thirteen weeks and loaded
our vessel, we sailed the 10th of the second month, 1718, for London.
We had a good passage, being five weeks and two days from Barbadoes to Great Britain, in
which we saw several vessels at sea, but spoke with none. After sight of the land, we got in two
days to Beachy-head, which is about fifteen leagues from the Downs or Deal. We sailed along the
shore by Folkstone, where we took a pilate, and had a comfortable passage through the Downs,
and up the river Thames to London, where I met with my dear and aged father, and loving
brother, sister and cousins, and many others of my near and dear relations and friends.
In this voyage I wrote some things which opened in my mind at sea, upon that excellent sermon of
Christ's upon the mount, as it is recorded in the Holy Scriptures of the New Testament, in the
fifth, sixth, and seventh chapter of the evangelist Matthew, but have since heard that the same is
better done by an abler hand; and therefore it may suffice here to repeat the advice, which in the
course of my travels I have often had occasion to give, viz. that the professors of Christianity
should frequently read this sermon, and be careful to practice the same; that they may not only be
Christians in name, but in deed, and in truth.
In preparing this text I found major discrepancies between the earlier and later editions. The
Nineteenth century text used by in Friends' Library is appreciably shorter, with many omissions.
While some of these omissions (present on every page of the present production) are cases of
eliminating redundancies or updating grammar, others modify or change the emphasis of
significant portions of content; in still other cases entire sections have been deleted, such as the
discussions regarding divorce, the Mosaic Law, and going the second mile. This text is taken from
from two Eighteen century editions of the Journal, published in 1749 (Philadelphia: B. Franklin
and D. Hall) and 1790 (Philadelphia: James and Johnson.) Material present in these editions and
deleted from later editions are indicated in italics with changes of wording noted in footnotes
Peter Sippel
Warminster, PA
THE PREFACE TO THE READER
Christ being the great author of the Christian religion, I have thought to make some observations on his sermon which he preached on the mount, may be acceptable to some of his followers; especially such who desire to fulfil his holy will, and not to rest satisfied in a form and show of religion.
And also considering that it is the greatest collection of his words left us in the New Testament by the evangelists in any one place, I was in hopes that some observations thereon might tend to promote the reading of it in the holy Scriptures.
But the great end I had in this undertaking was, that the professors of the name of holy JESUS(2) might live and walk in his truth, and in the doctrine which he has there laid down for his followers to practice; and that in so doing, they might have peace to their souls here, and rest in the kingdom of glory forever.
It is by some accounted and looked upon in youth to be a commendable and worthy practice to write down sermons, and to copy and read them over: and, I believe, it will be generally acknowledged, that there was never any sermon preached in the world that can be compared with this of Christ, which he preached in the mount, and recorded by the evangelist Matthew, in the fifth, sixth and seventh chapters; which if our young and rising generation would often read, and sometimes write it down, (if time would admit) but be sure to practice it; this would be truly noble in them, and which if they find they want inward strength to perform, that they would seek it in secret at the hand of the Almighty, JEHOVAH(3), in whom is everlasting strength, and it is recorded in holy Scripture, "That he gives liberally, and upbraideth not." (James 1:5.) He will not upbraid thee, because thou art but a child, or tender in years: Oh, therefore, seek him betimes! for it is written, "they who seek him early shall find him." (Proverbs 8:17.)
The Christian religion being run into many divisions and sub-divisions, this holy sermon, if Christians would walk according to it might and would help to heal their differences, and to soften them in their sentiments one of another. And it is to be hoped and believed all parties will confess that the doctrine in this sermon is good, and ought to be promoted amongst all who profess the worthy name of the Lord Jesus; and whoever walks contrary to this rule must needs be in the wrong.
The general end of preachers is, or should be, to have their doctrine taken notice of, and put in practice; and this being counsel from the "Wonderful, counselor, the mighty God (and Saviour,) the everlasting Father, Prince of Peace," (Isaiah 9:6) we should take more than ordinary notice of it. Considering also, that he not only spake his doctrine, but lived in it; and not only lived in, but died in it and for it, and us we are deeply engaged to hear him with obedient heart and ear. "This," says the voice from the most excellent glory, "is my beloved Son, hear ye him." (Matthew 17:5; Mark 9:7; Luke 9:35.) And Moses, the man of God, says, "He that will not hear him, shall be destroyed from amongst the people:" viz. From an inheritance with the saints in the kingdom of God, and his Christ.
I have carefully transcribed the sermon verbatim, and made some observations on it afterwards, I
think on every verse a little, as I found openness to it on my mind; and is recommended to the
serious perusal and consideration of all those who tenderly and unfeignedly love our Lord Jesus
Christ in sincereity.
T.C.
SOME OBSERVATIONS ON CHRIST'S SERMON ON THE MOUNT
"And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came
unto him, and he opened his mouth, and taught them, saying," &c.
Our Lord seeing the multitudes, for the advancing of his Father's glory, his own kingdom, and the
good of souls, went up into the mountain, and sat in the power of his Father; and when so set
down, his disciples came unto him; which shows the necessity of coming to Christ, to hear his
Word, and that Christians ought to assemble themselves before him, that he may speak to them
either immediately, or if he pleases to enlarge the heart of any of his ministers to declare his word;
and as his disciples then personally came unto him, so now we ought to come to him in spirit; and
when but two or three are so come to him, he is as present spiritually, as he was personally on the
mount. And as this meeting in the mount was powerful and glorious, so will all those be, in
measure, where Jesus is really present in spirit.
"And he opened his mouth, and taught them."
Thus when true believers meet before Christ, he teaches them, and opens the mysteries of the
kingdom of God, and speaks truly to the state of the people, even now spiritually, as he did then
vocally; and his word is with power and great glory. Oh! may all his servants and ministers, who
are sensible of his divine call, minister according to their several gifts and capacities, in his power,
and by his holy and divine authority: this must reform the world, and change the hearts of poor
mortals, and forward the work of reformation, which (with godly sorrow it may be truly said)
goes on but too slowly in this world. Christ being thus set in the power of his Father, opened his
mouth and let fall a shower of blessings on those hearts who were prepared to receive them; for
his great love and tender compassion is generally manifested to poor souls when they, with love
and zeal to him, and for the honour of his great name, assemble before him. He begins and says,
"Blessed are the poor in spirit, for theirs is the kingdom of heaven."
It is a safe and blessed state to be truly and spiritually poor, and to be rightly sensible of it before
the Most High; for then we are nothing, and have not any thing, but from the Lord: and without
him man sees himself undone, his soul must starve, he must go naked, if the Almighty do not feed
him and clothe him; and when he or she sees themselves poor and wretched, miserable, blind, and
naked, without Christ, notwithstanding all the fine things they may enjoy in this world, which is of
a fading nature; Oh! then how the soul cries, how it begs for mercy and grace; a dry form of
words will not satisfy it then, but it begs with tears, Lord, help me, or I perish! Save me, or I am
undone forever! Here the soul humbly approaches the throne of grace by prayer; and if an answer
is not quickly received (for such a soul is apt to think the time long) it waits patiently with that
servant of God, who said, "Though he slay me, yet will I trust in him:" (Job 13:15) for I know
there is no help for me but from thee, Oh! my God, and my Saviour, saith the truly poor soul; the
food which must keep life in me, is thy word: and the raiment which I want, is thy righteousness,
as thou wroughtest it for me, and workest it in me also. The Lord looks with a compassionate eye
on such souls, and doth not use to turn them away empty; but as they abide in the patience,
waiting for his appearance in hope, he assures them of the kingdom; and a great turn and change
is witnessed; for the blessing of Christ makes them rich, which adds no sorrow with it; so the
greatest sorrow was, and is, for want of it; now their treasure and heart is in heaven, and heavenly
things are their chiefest delight; now they are clothed with Christ's righteousness, he hath put it
upon them, and they show it in the sight of men, a thorough change being wrought both within
and without also; "The holy Spirit bearing witness with their spirits, that they are the children of
God;" (Romans 8:16) and Christ says theirs is the kingdom of heaven.
"Blessed are they that mourn: for they shall be comforted."
The mourning here spoken of, is that of a godly sort, which may sometimes appear outwardly. First, The soul may mourn for its own sins and iniquities. Second, For want of a Saviour: and Third, For the iniquities of others. For, first, "All have sinned, and come short of the glory of God;" (Romans 3:23) and since we have all sinned, we have all need to mourn before the Lord, and bow ourselves before the Most High; and when he sees that we are humbled before him, he then will comfort us: Christ will send the Comforter, the Spirit of truth in his name, who will come unto us; and when he is come, we may plainly know and understand that it is he, by what he doth, according to Christ's own rule, which is infallible and certain; Says he, "When he is come; he will reprove (or convince) the world sin, of righteousness, and of judgment; of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; and of judgment, because the prince of this world is judged." (John 16:8.) Thus, according to Christ, that which shows us our sins, and convinces us of them, is the Spirit of truth, the Comforter; that after we have mourned for the sins of which he convinces us, then he comforts with inward comfort and consolation. Secondly, this Comforter also convinceth us of our formal righteousness, when it is only formal, without the power of Christ; and then the soul mourns after the life and power of godliness, which is indeed a great gain, with true contentment; and hath the promise of the things of this life, and that also which is to come. And so here we are comforted by the Spirit in the promise, in which we have faith to believe in Christ, that he will verily do as he hath promised. Thirdly, it also convinceth us of judgment, when we judge with a wrong judgment, and when we mourn for our mistake, he makes us sensible of this righteous judgment, which judges the prince of this world, who is judged by Christ; and then instead of mourning, we are ready to sing with the saints of old, "Salvation, and glory, and honour, and power, unto the Lord our God, for true and righteous are his judgments, for he hath judged the great whore(4) which did corrupt the earth with her fornication, and hath revenged the blood of his servants at her hand." (Revelation 19:1.)
Secondly, the soul being truly in love with Christ, and he being absent from it in some sense; or if he seem to stay a great while from it, although to try and prove the soul; this makes us mourn like the spouse in the Canticles, who sets forth the beauty, and excellent parts, of comeliness of her beloved, and all her sorrow is, he had withdrawn himself; and well may a soul be sorrowful, when Christ spiritually withdraws himself: "The children of the bride chamber mourn in the bride-grooms absence, but rejoice in his presence," says Christ, (Matthew 9:15) who is the very perfection of beauty and holiness. But the soul abiding in his love, seeking of him, and waiting for him, in his own due time he will certainly come to that soul; for he is the truth who said, "Blessed are they that mourn for they shall be comforted."
Thirdly, again, pious souls cannot but mourn for the sins and abominations of the times, which are
a great exercise to them, and affects them with sorrow and mourning; but they are comforted with
blessed promises, which the Holy Ghost, at times, and seasons, immediately applies to their souls,
as recorded in the holy Scripture; and let it be remembered, that all our good times and seasons
are in the hands of the Lord. It is recorded in the holy Scripture, that God would have his people
comfortably spoken to; (Isaiah 60:1) and that he would "give them beauty for ashes, the oil of joy
for mourning, and the garment of praise for the spirit of heaviness; that they might be called trees
of righteousness, the planting of the Lord, that he might be glorified." (Isiah 61:2.)
"Blessed are the meek: for they shall inherit the earth."
"Be not high minded," (Romans 11:20; 1 Timothy 6:17) saith one of his servants; and another
saith, "God resisteth the proud, but giveth grace to the humble." (James 4:6.) Again, "The meek
will he teach his way, and the meek will he guide in judgment;" (Psalm 9:25) as the holy Scripture
witnesseth. So that well said our holy Saviour, that the meek should be blessed: grace is given to
them, and God is their teacher and their guide in judgment; a most blessed gift, teacher, and
guide: a great blessing indeed, to receive grace from Almighty God, to be taught his ways by him,
and to have the holy One to be our guide in judgment. And he who has all power in heaven and in
earth committed into his hand, says as above that the meek "shall inherit the earth:" they have the
rightest and truest enjoyment of all the things of this life; whereas the proud and scornful are a
burthen to themselves and others; and hardly any thing pleases them, or is good enough for them;
when, on the other hand, the meek and contented mind hath, according to a good general maxim
a continual feast.
"Blesed are they who hunger and thirst after righteousness; for they shall be filled."
Let it be remembered, that as our mortal bodies cannot enjoy health long, without a natural
appetite to meat and drink, so our souls cannot live unto holiness without a spiritual hunger and
an inward thirst after the righteousness which Christ puts upon his saints; not by imputation only,
but actually also: such souls he will fill, as Mary witnessed, and bore her testimony to the truth
thereof, viz: "He hath filled the hungry with good things, and the rich he hath sent empty away."
(Luke 1:53.) When we are emptied of sin and self, there is room for the Almighty to pour into us
his spirit (if we would fill any thing, it must first be emptied) so must we be empty, if we hunger
and thirst after righteousness; truly, then shall we pray to our Heavenly Father for divine food,
and it will be our meat and drink to do his will; and we shall delight to feed upon his word; as
Christ says, "Man shall not live by bread alone, but by every word that proceedeth out of the
mouth of God." (Matthew 4:4; Luke 4:4.) This is holy food for the soul, which nourishes and
keeps it alive unto God; and without which it is dead, notwithstanding it may have the form and
fashion of a living body.(5) As this hunger and thirst, or desire, must be spiritual, so must the food
be also; "It being the spirit that quickens," (John 6:63) and gives life to the soul; wherefore let a
spiritual hunger and thirst be in the soul after God and his righteousness. A righteous soul being
greatly athirst after the living Lord, cries out, "As the hart panteth after the water brooks, so doth
my soul after the living God." (Psalm 42:1.) And this holy thirst was greatly satisfied, so that his
heart was many times sweetly opened to praise the Lord. It is true, we have an adversary, that
would be filling us with many things, fleshly, worldly, and satanical; but we are to shut our up
hearts against him, to keep out all those things, and to stand open to Christ, empty before him;
and if we find our adversary too hard for us, we are to fly and cry to the Lord for succour and
help, who is a God not only afar off, but also near at hand, a present help in the needful time, as
many of his servants and children have experienced and witnessed him. Wherefore, to be hungry
and thirsty after Christ and his righteousness, entitles us to his precious promise, who says they
shall be filled.
"Blessed are the merciful, for they shall obtain mercy."
It is highly necessary for mortals to show mercy in all their words and actions one to another; and
also to the creatures, which God hath made for the use of man; it is usually said, that a merciful
man is merciful to his beast, which generally is true; and if men are merciful to their beasts, how
much more ought they to be merciful one another. Where mercy is to be extended, it ought not to
be done sparingly, since thereby (according to Christ's blessed doctrine) we are to receive mercy.
That servant that showed no mercy to his fellow, had no mercy showed to him from his Lord. It is
also recorded, in the name of the Lord, "He hath shown unto thee, O man, what is good, that thou
shouldest(6) to do justly, love mercy, and walk humbly with thy God;" (Micah 6:8) by which it
appears that we are not just in the sight of God, if we are cruel and unmerciful one to another: and
we ought not only to be merciful, but to love it, which, if we are truly humble, we shall certainly
do; mercy will lessen, and not magnify weaknesses, failings, or small and trivial things one in
another; and sometimes, as the case may require, some larger things; yet there is room for
seasonable reproof and correction; but mercy must be mixed with justice, else the correction may
end in tyranny. We ought to be gentle to all men, which is a true token of true gentility; so to be
truly merciful, is to be blessed, and to obtain mercy.
"Blessed are the pure in heart, for they shall see God."
By which we may understand, that we are to take care of our hearts, and to keep a strict watch
over them; and not admit unclean or unchaste thoughts, or sinful desires, to have an entrance
therein. And if at unawares, they should at any time enter, we must not entertain or love them, but
turn them out; for we, in this, should be like our heavenly Father, of purer eyes than to behold
iniquity with any allowance or approbation: otherwise it will hinder us from seeing God, and from
the sweet enjoyment of his most precious presence, and from beholding the only begotten of the
Father, and the fulness of his grace and truth, which we cannot see if our hearts are impure: an
instance of which we have in the scribes and pharisees, though they were outwardly righteous and
clean, yet within were very impure, so that they could not see God, though he was in Christ
reconciling the world to himself: notwithstanding their nice discerning eyes, yet they could not see
him, for the impurity of their hearts; which was so great, that they murdered the just one, their
hearts being full of deceit and hypocrisy. "Make clean the inside, that the outside will be clean
also," (Matthew 23:25-26) says Christ: from whence it appears, that a true Christian must be
clean, both within and without. The true beginning of the work of purity and sanctity, must be
first within; and being innocent and pure in heart, we shall then see the glory of the Father, the
lovely beauty of the Son, and the power of the Holy Ghost, or Spirit.
"Blessed are the peace makers, for they shall be called the children of God."
This peace-making is excellent work, and a blessed calling; what pity it is, that there are not more
such workmen in the world who would set themselves heartily to it, which if they did, in a right
spirit, God would certainly prosper the work in their hands, and plentifully reward them with his
own peace, which passeth the common understanding of the natural man. If our ingenious men,
our men and women of skill, and good natural parts, would take a little pains, nay, when the case
requires it, a great deal, the Almighty would richly reward them. This work is not too mean even
for Princes and Nobles; no, not even the greatest Monarchs on earth, without it be too mean for
them to be called the children of God. And if the children of God are peace makers, what, and
whose children are they, who break the peace of nations, communities and families? Wherefore,
we should seek peace with all men, and ensue it, or sue for it, by our continual seeking of it, being
a precious jewel, when found; and though this office may seem a little unthankful in the beginning,
or at first, yet in the end it brings forth the peaceable fruits of righteousness, as many so labouring
have witnessed. And Christ, to encourage the work, says, "They shall be called the children of
God;" which are the words of the King of Kings; and if the Princes of this world would promote
this work among themselves, it would save a vast expense of treasure, and of blood; and as these
peace-makers are to be called the children of God, they who are truly concerned herein, are not
only so called, but are so in deed and in truth.
"Blessed are they who are persecuted for righteousness sake; for theirs is the kingdom of heaven."
Persecution may be considered in relation calumny and reproach, and in imprisonments, confinements, or the like, or taking life or goods on a religious account, for conscientious scruples, &c. What sad work hath there been on this account in the world, not among Turks and Jews only, but among professors of Christ and Christianity, which is indeed a great reproach to that holy name. Persecution for righteousness sake is not fit for Turks or Jews, much less for the professors of our meek Lord; his dispensation and gospel being absolutely the reverse of it, which is a shameful sin to all men in all nations. But, however, the persecuted have this comfort in the midst of all their sufferings, they are blessed of Christ their Lord; who himself suffered for them, and are promised by him the kingdom of heaven. By which doctrine it may be safely concluded, that the members of his true church never persecuted any, though they have often been persecuted by many, as the large and voluminous books and tracts (of persecuting for religion) now extent do plainly make appear; but the eyes of many are now open to see the evil of it, and a spirit of moderation begins to grow and spring in divers parts of the earth.
It were to be desired, that of Christian moderation might more and more increase, and appear to
all men; because God is at hand, who will justify the innocent (whom he knows better than any
man, because he sees their hearts) and he will condemn none but the guilty. How shall the Jews be
converted, or the Turks convinced to, and of the verity of the Christian religion, while its
professors are tearing and rending one another to peices: had it not been for the immoderation and
persecution among professors of Christ in christendom, so called, it is probable Christianity would
have made far greater progress in all the four quarters of the world long before this time, than it
hath done. Persecution hath been proposed by the immoderate, to allay heats and divisions, and
cure breaches; but the ancient history of persecution, and the modern practice of it, fully convince
us, that it hath always tended to make the hot, hotter, the divisions greater, and the breach wider,
and so the contention to grow endless; which nothing will end, but a calm and quiet temper of
mind, the mind being cooled by the gentle influences of the holy Spirit of Christ, the immaculate
Lamb; who came not to destroy, nor devour, but to seek and to save that which was lost and
gone astray, that he might bring them home to his fold of rest, in his Father's kingdom. (Luke
19:10.)
"Blessed are ye when men shall revile you and persecute you, and say all manner of evil against
you falsely for my sake. Rejoice and be exceeding glad: for great is your reward in heaven; for so
persecuted they the prophets, which were before you."
There is a persecution as before hinted, by calumny and reproach, or reviling, by evil speaking and
falsities, which, for the most part, it is better patiently and quietly to suffer, for Christ's sake; and
if we are abused, to appeal to him; for many times words beget words, till at last it comes to
prejudice, and breaks the unity and peace of brethren, and families, so that in a general way one
had better suffer the calumnies and reproaches of evil men, with a tender concern for God's glory,
resting in the blessing of Christ, and that thou wilt most surely feel if thou canst appeal to him on
this wise, "Lord, thou knowest I suffer this wrong for thy sake." In such sufferings there is an
inward joy, a spiritual rejoicing; and the heart of the persecuted is abundantly more glad, through
the blessing and goodness of Christ, than the persecutor's, whose conscience accuseth him in
secret. And as to personal persecution, it is no more than the prophets, and our Lord did suffer
before us: and with that consideration Christ comforts his suffering seed: and those who suffer
with him and his seed, these have the promise of reigning with him; and himself hath promised
them a reward, no less than the kingdom of heaven. (1 Timothy 2:12.)
"Ye are the salt of the earth: but if the salt hath lost its savour, wherewith shall it be salted? It is
thenceforth good for nothing, but to be cast out, and to be trodden under foot by men."
Here Christ showeth that his followers must season the earth, by living a savoury life, and by
walking according to his doctrine, whose doctrine(7) is wonderfully set forth in this excellent
sermon; and if we live up to those holy rules, we shall be serviceable in our generation, and our
lives will teach the people as well as our words, and sometimes better too, by how much example
is better than precept; and indeed Christians ought to be careful in both; in life to live holily, and
in words to be sparing, observing to "Let their words be few and savoury, and seasoned with
grace, that they may minister grace to the hearers:" (from Ecclesiastes 5:2) thus should we season
the world, and salt it with the salt of the covenant; but if we lose this savour of grace, and take a
liberty which Christ and his truth do not allow of, of speaking at random things which are not
convenient or edifying, but altogether unsavoury; then, according to our Master which is in
heaven, we are good for nothing but to be cast out (i.e., out of the church) and then we shall(8) be
trampled upon by men, as in truth we deserve: not that our bodies are to be killed or destroyed;
for the door of the church is always open to receive true penitents. But for this end and good
purpose we are chastened of the Lord, that the soul may be saved in the day of the Lord. And
those who know godly sorrow for their sins, and turning from the evil of their ways, by
amendment of life, those Christ forgives, and adviseth his church to do the same, saying, "If he
repent, forgive him;" (Luke 17:3) which repentance is best manifested by a new life and a holy and
blameless conversation; for words, without works, are good for nothing but to be trodden under
foot of men.
"Ye are the light of the world: a city set on a hill cannot be hid."
True and faithful Christians are indeed as stars in God's firmament, which are of excellent use to
people in the night season, and more especially when they are not clouded, and in a particular
manner to those who travel on the seas, for when they have not sun for a season, then they are
good guides to the sea-faring man;(9) and likewise in the wilderness, on the land; and this world is
like a wilderness, and like the troubled sea, to some poor souls; and good men and good women
are serviceable, to reprove and instruct in righteousness: "Such" (says Daniel the prophet) "shall
shine as the brightness of the firmament, and as the stars, for ever and ever." (Daniel 12:3.) And
these are like a city set upon a hill, which cannot be hid.
"Neither do men light a candle, and set it under a bushel; but on a candlestick, and it giveth light
to all that are in the house."
Mortal men, when divinely enlightened by the grace and spirit of Christ, ought to exert themselves
to their Master's glory, and excite others, and stir them up to their duty; and to endeavour, as
much as in them lies, to promote the kingdom and interest of our dear Lord; for men are God's
candles, as the Scripture saith, "The spirit of man is the candle of the Lord;" (Proverbs 20:27) and
this candle is often lighted by Christ, who "Lighteth every man that cometh into the world," (John
1:9) and is the true light of the great Father of lights. The great and good end of Christ's lighting
man's spirit, and illuminating him with divine light, is, that he may shine out to others in a good
conversation, and a holy life, which is serviceable to others and himself also, and answers the end
of Him who enlightened him by the fire of his word, or with a coal from his holy altar; being thus
lighted, and walking in it (as the nations of them that are saved, shall walk in the light of the
Lamb.) Here all the house, or society, is truly lighted by such lights; and those who have received
greater gifts or degrees of divine light from Christ, than some others, and may have a larger share
of natural or acquired parts, ought not to hide it (as our Lord phrases it) under a bushel, but put it
(in its proper place, or) on a candlestick; and as the candle is of little use when it is put out,
therefore we ought to be very careful to keep to watchfulness and prayer, that it be kept lighted in
time of darkness; for "The candle of the wicked is often put out." (Job 21:17; Proverbs 24:20.)
"Let your light so shine before men, that they may see your good works, and glorify your Father
which is in heaven."
Since there is a bright and shining nature and quality in the holy lives of Christ's servants, and in
the conversation of his faithful followers, therefore it should and ought to be manifest and appear
before men; our lamp should be burning and our light shining; and we should take care to keep
holy oil in our vessels, that therewith our lamps may be supplied, otherwise folly instead of
wisdom will appear in our conversations, which will be a hinderance (when our great bridegroom
cometh) to our entrance into life, or God's kingdom, and greatly hindereth our Master's glory,
which by all means, we are to endeavour the furtherance of; and men generally take more notice
of our evil works, and when an evil eye is open, will sooner see them, than our good ones; so that
we had need to be very careful, and keep a holy watch in our conversations, that our light may so
shine, as that our Father whic is in heaven may he glorified, in our bringing forth much good fruit.
"Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to
fulfill. For verily I say unto you, till heaven and earth pass, one jot, or one tittle shall in no wise
pass from the law, till all be fulfilled."
The excellency of the dispensation of the glorious gospel of Jesus Christ, is really wonderful! having no manner tendency toward destroying the law of God given by Moses; for Christ's doctrine comes up through it, fulfils it, and goes beyond it, in perfection and in the beauty of holiness, and in the life and power of pure religion.
The law, saith the Apostle, is a Schoolmaster, to bring us to Christ; and no man can come truly to Christ, nor be in him, or be a new creature, without coming through the law, and keeping the commandments: but these commandments are to be distinguished from the superstitious traditions and ceremonious customs, of the Jews. The Scribes and Pharisees (who, though they sat in Moses' seat) did not do as Moses did; but crucified him who Moses prophesied of saying, "The Lord your God shall raise up a Prophet from among your brethren, like unto me, unto him shall ye hearken." Christ and his disciples teach the Law, though not the traditions of the Jews; who were very careful of their small tithes, of their own interest, though but of, or in small things, neglecting the weighty matters of the Law, which is in no wise to be passed by, but to be fulfilled while Heaven and Earth endure.
Now the Law and Commandments which our Lord spoke of, are generally understood to be those Ten Commandments recorded in the 20th chapter of Exodus, with other absolute Commands written by Moses (distinguished from the Jews' traditions) and such as were general to mankind: for Christ is the general Saviour, both of the Jew, and also of the Gentile, who believe in, and obey him: and that those Commandments may be the more minded, and taken notice of, and imprinted in peoples' thoughts, they are here, in part, transcribed out the 20th chapter of Exodus.
I. Thou shalt have no other Gods before me.
II. Thou shalt not make unto thee any graven image, or any likeness of any thikng that is in Heaven above, or in the Earth beneath, or that is in the water under the Earth; thou shalt not bow down theyself to them, nor serve them.
III. Thous shalt not the the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.
IV. Remember the Sabbath Day, to keep it holy.
V. Honour thy father and thy mother: that thy days may be long unpon the land which the Lord thy God giveth thee.
VI. Thou shalt not kill.
VII. Thou shalt not commit adultery.
VIII. Thou shalt not steal.
IX. Thou shalt not bear false witness against thy neighbour.
X.Thou shalt not covet thy neighbour's house, nor his wife, nor his man-servant, nor his maid servant, nor his ox, nor his ass; nor any thing that is thy neighbour's.
All of which our Holy Lord Jesus Christ fulfilled in his own person, and taught it to the people,
as this his most holy sermon will witness abundantly: and all who profess his great name, must,
and ought to teach the same.
"Whosoever therefore shall break one of these least commandments, and shall teach men so, he
shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the
same shall be called great in the kingdom of heaven. For I say unto you, except your
righteousness shall exceed that of the scribes and pharisees, ye shall in no case enter the kingdom
of heaven."
Here we are strictly enjoined, as we value our redemption in Heaven, to do both, and to teach, the
commandments, and the law of Moses, though not the ordinances, commandments, or traditions,
of the Scribes. The scribes and pharisees had a righteousness, but it was one of their own making,
an outside one only; whereas, within they were full of deceit and hypocrisy, they cried up
righteousness in words, and yet cried out against him who taught it in the greatest purity, and
sought his destruction; they were notable examples to all persecutors for religion. Our Lord, and
his servants, did not, nor do not speak against outward holiness, so as that the inside be the same;
for a living man hath both and inside and out; so has living righteousness leads to inward and
outward purity, which is manifest by its fruit; and those fruits are fruits of the spirit, which is love,
temperance, patience, experience, and charity, or brotherly love; (Galatians 5:22-23) of which
people showed very little to Christ. He was very sensible of their envy and malice, which were
very contrary fruits to holiness; and therefore he tells them that hear him, that their
"Righteousness must exceed that of the Scribes and Pharisees, or they in no case shall enter the
kingdom of heaven."
"Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill
shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother
without a cause, shall be in danger of the judgment; and whosoever his brother, Raca, shall be in
danger of the council; but whosoever shall say, Thou fool, shall be in danger of hellfire."
Here we may learn that the law provided nothing against anger, only in this case, against shedding
of blood, and many times if anger is too much kindled it sets the soul on fire of hell, if it be not
timely quenched. People, as it grows hotter, call one another out of their names, and take the
name of the Lord in vain, break the third commandment, swearing by him, and cursing men: we
may plainly see by Christ's doctrine, that the first degree of anger, without cause, is dangerous,
but the second is very dangerous. Soft words from a sedate mind will wonderfully help in this
case: it is not easily conceived what a mighty advantage Satan hath upon one that is angry without
a cause: and we are often apt to think we have cause when we have none at all; and then we make
work for repentance, without which we are in danger of hell fire. Wherefore every true Christian
ought to watch against the evil of anger; and yet there may be anger (where there is real cause)
without sin.
"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught
against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift."
The Christian religion admits of no malice or guile; the worship of it is in spirit and truth, (John
4:23-24) and love, without hypocrisy, without deceit or hatred: if we come with these to the altar,
they will hinder our acceptance. Though we may indeed have a gift, we are to seek reconciliation,
and not say, let him come to me, I will not go to him; but Christ tells us we must go to him; and if
thou go to the offended in a meek and Christian spirit, and seek reconciliation, if thy brother will
not be reconciled, if the fault be in him, thou hast done thy duty, and thy gift will be received, and
Christ will manifest himself to thee by his grace and spirit. But yet art thou to seek for peace, he
having ordained it, and laid it as a duty incumbent on thee.
"Agree with thine adversary quickly, whilest thou art in the way with him; lest at any time the
adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into
prison. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the
uttermost farthing."
It is plain from hence, that Jesus is for a quick and speedy end to differences; "Agree with him
quickly;" for it is of dangerous consequence to let disagreements lay long, they eat like a canker,
and they destroy the very nature of religion. Personal differences are a great hurt to families, to
churches, and to nations and countries, especially when espoused by parties; then what rending,
tearing and devouring work it makes: wherefore take Christ's counsel and agree quickly. If the
difference be on the account of debt, as is often likely, and the debt be just, it is better to offer up
one's self and all that he has in the world, than to stand out with one's adversary, till it come to the
utmost extremity; and for Christians to go to law one with another, is contrary to the apostle's
advice; and oftentimes the gainer oft the cause loses by going to law; so that it is good to agree
quickly; it being profitable so to do, both spiritually and naturally.
"Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."
The law was against adultery; but the gospel is against lust; and where there is no lust, there can
be no adultery; for then the occasion of adultery is taken away; and the cause being taken away,
the effect of course ceaseth. Behold the chaste and pure doctrine of Christ, and his holy
dispensation, greatly excelling the law, or Mosaic dispensation! Our blessed Saviour doth not
admit of an unchaste or lustful looking upon women; much less of immodest salutations, touches,
embraces, or discourses, which all tend to beget lust in the hearts of men; and lust conceived,
brings forth sin; and sin when finished, brings forth death to the soul.
"And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee
that one of thy members should perish, and not that thy whole body should be cast into hell. And
if thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of
thy members should perish, and not that thy whole body should be cast into hell."
Christ compares the sinful lusts and inclinations, which are the cause of men's destruction, and
their being cast into hell, to a right eye, or a right hand (two of the most useful and serviceable
members of the body) not that he intended that we should cut off our natural members, but that
we should cut off these sinful lusts, and cast them from us, though they were as a right eye, or
hand. Now observe, it is very much against nature, and very painful to pull out an eye, or cut off a
hand; so sin, of many kinds, is very agreeable to nature, or the natural man, and it is very hard for
him to part with it; he pleads the use of it, and when Christ, the physician of the soul, comes to
put his knife to it (which is his word) poor man is too apt to fly from it, and to shrink from under
its holy stroke: the holy baptist, John, understanding our Lord's doctrine, and being sensible of the
powerful working of Christ's word and spirit, says, "Now is the the axe is laid to the root of the
trees, every tree therefore that bringeth not forth good fruit is hewn and cast into the fire,"
(Matthew 3:10) which fire is nothing less than Hell, which, without repentance, and amendment
of life, will be our portion.
"It hath been said, whosoever shall put away his wife, let him give her a writing of divorcement.
But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication,
causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth
adultery."
The great husband of souls here plainly showeth, that Husbands should be tender to their wives;
and his Apostle says, be not bitter against them. Men and their wives ought to live together in
love, and be good examples to their children, and servants; and not part one from another,
except for the cause of fornication; and that should be proved; for some men are only jealous of
their wives, and some without a cause, and where there is cause (as a man may think) it ought to
be clearly proved before they part one from another; a man ought to be tender of his wife, as of
his own body; "For they two are one flesh." Men and their wives are often too apt to magnify
one another's faults, and put the worst constructions upon each other's words and actions, when
they differ, which widens breaches instead of healing them; whereas love, and true charity, and
putting the best, and not the worst construction on things, would chase away wrath, strife, and
hatred: and though Moses gave the Jews that permission of divorcement for the hardness of their
hearts, yet Christians ought to live so, that there should be no need of it among them. And if
Christians do part upon the account of fornication (for they are not permitted to part on any
other account by Christ, as above) they are to marry no more, while each other live; for if they
do, they are pronounced by Christ, to be aduterers, and adulteresses.
"Again ye have heard, that it hath said by them of old time, thou shalt forswear thyself, but shalt
perform unto Lord thine oaths. But I say unto you, swear not at all, neither by heaven, for it is
God's throne: Nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the
great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or
black. But let your communication be yea, yea; nay, nay; for whatsoever is more than these,
cometh of evil."
It was allowed to the Jews to vow to the Lord, and swear by his name, provided they performed
their vows and oaths. But here our Lord prohibits and abolishes all swearing, with an "I say unto
you, swear not at all." Though our swearing Christians will have it, that he here prohibits only
vain swearing, or common swearing; this cannot be, because the oaths he here speaks of were
solemn, and to the Lord. And the apostle James tells us, "We must not swear by any oath." (James
5:12.) Neither did the primitive Christians swear at all; and Christians ought to be so just in their
conversation, as that their solemn words or promises would give them credit without any need of
oaths. If occasion or need be, thou hast liberty to add yea to yea, and nay to thy nay, or solemn
words equivalent to it; and if more than yea, yea, and nay, nay, be evil, it must also be evil to
require more, and that it is evil if it be more (as all vows and oath are) we have Christ for our
author, a good foundation to build upon.
"Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth. But I say unto
you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the
other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak
also."
There was room and liberty by the law of Moses, for a man to revenge himself, if he had an injury
done to him; but Christ teacheth patient suffering; we are not to give any offence, but we are to
take them quietly for his sake, in which Jesus was an excellent example to us, whose sufferings
were not for himself, but for us; he turned his cheek to the smiter, and his face to those that
plucked off the hair: but to a man of courage and choler, this indeed is no small cross; but he must
deny himself, and take up Christ's cross daily, and follow him, if he will be his disciple: and as for
the law, it is better never to meddle with it, in a general way; and if thy coat by law is taken away,
thou hadst better give him thy cloak, than stand another trial with him: and it is much if thou art
not a gainer by so doing. But the gain is not urged as the motive; but obedience to Christ, our
great Lord and good Master; who said, "If ye love me, keep my commandments." (John 14:15.)
And whosoever shall compell thee to go a mile, go with him twain.
It can hardly be supposed that any would take the pains to force or violently compel a man to go
a mile with him, unless on some extraordinary occasion: but many times through over-persuasion, or much invitation, one may be in that sense compelled to do that which one is not
inclined to, and in such case, we are to be liberal in answering the love and goodwill of our
friend, so compelling us; for love begets love and cannot easily be withstood, as in the parable
of the wedding, or marriage supper; they were to be compelled to come to it; we are not to
understand by outward constraint, or cruelty, but by the force and power of love. Divine love has
a great power, and is of a compelling nature, according to this distinction, and consideration,
and then we should be unkind and ungrateful, if we did not answer with suitable returns.
"Give to him that asketh thee, and from him that would borrow of thee, turn not thou away."
We are here to suppose the asker to be in real want and necessity, and the borrower also to stand
in need, and the asked to be in a capacity and of ability to supply and assist the asker and
borrower; and in such case we are by no means to refuse to give him that asketh, nor turn away
from him who would borrow of us, and if we are not in a capacity to supply, then to use mild and
friendly expressions; for Christians should be courteous and kind to all, and particularly to the
distressed. And if we think the askers or borrowers are not worthy or deserving for their own
sakes, we should, if need be, give and lend for Christ's sake, and in obedience to him, though it
cross our own inclinations.
"Ye have heard that it hath been said, thou shalt love thy neighbour, and hate thine enemy.(10) But
I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and
pray for them who despitefully use you, and persecute you. That ye may be the children of your
Father which is in heaven, for he maketh his sun to rise upon the evil, and on the good, and
sendeth rain on the just, and on the unjust."
The Hebrews had liberty to hate their enemies, but we have not understood that ever any(11)
people, by any dispensation, had liberty to hate their neighbours or friends; so those who are in
that state, are far beyond the line of truth. But, says our holy Lawgiver, "I say unto you, love your
enemies." If we love our enemies, we can in no wise destroy them, although it were in our power.
Again, "Bless them that curse you." But alas! How apt are men (and even those think it hard to be
told they are disobedient to Christ) to render railing for railing, and cursing for cursing, instead of
blessing. "Do good to them who hate you." If we are sensible of any body hates us, and have
demonstration of it (for sometimes we imagine it when it is not so) yet are we to do them all the
good turns we can. "And pray for them who despitefully use you, and persecute you." Thus we
are not to render evil for evil, but to overcome the evil with that which is good. Sweet was our
Lord's example to us in this, when he said, "Father, forgive them, for they know not what they
do." If spiteful persecutors really know what they do, when they persecute the just, their
damnation must needs be very great; but if we do good for evil, as Christ hath taught, then are we
the children of our heavenly Father, "Who maketh his sun to rise on the evil, and on the good, and
sendeth rain on the just, and on the unjust."
"For if ye love them who love you, what reward have ye? Do not even the publicans the same?
And if ye salute your brethren only, what do you more than others? do not even the publicans
so?"
Our virtue is much more shining in loving those who do not love us, than in loving those who do; and it is natural for us to love those who love us, and we should be ungrateful if we did not; but the reward is greater, if we love them who do not love us, which must be manifested in deeds, as well as words; for saying and doing sometimes are two things, which made the apostle say, "Our love must not be with words, and with tongue only, but in deed and in truth." (1 John 3:18.) Also when they said, he eateth with publicans and sinners they do so, i.e. love those that love them.
And as to friendly and hearty salutations, that may be necessary or needfull, we should not only
manifest them to our brethren, but as occasion requires to all, it being a shining virtue in
Christians to be kind to strangers, and to show forth a generous and loving temper and
deportment to such as may not be of us; though not in a flattering, modish, or complimental way,
yet hearty and respectful, according to the plainness of Christ, and the simplicity of his gospel,
without respect of persons, respect being too generally shown to high, more than to them of low
degree. As we are not to refuse our friendly salutations to the great, or the rich, so we are not to
neglect the poor, for the publicans do so.
"Be ye therefore perfect, even as your Father which is in heaven is perfect."
Christ would have us to be perfect in the practice of his doctrine, and to live up to it in obedience, according to the best of our and understanding, and not to do his work by halves, but honestly and perfectly, according to the measure of grace received. Some have received twice, some thrice so much as some others, as the parable of the talents plainly showeth; (Matthew 5:14-30) but whatever discoveries or manifestations of grace, light, or truth, we have received, we ought to walk up to them perfectly; "Even as your Father which is in heaven is perfect." As the Almighty is perfect in his love, justice, mercy, grace and truth, unto poor mortals, in Christ Jesus, his only begotten, and in all his works; so ought we to be perfect in our known duty: as it is written, "Ye shall be holy, for I the Lord your God am holy." (Leviticus 11:44; 19:2; 20:26.) So must we be according to the degree of grace received.
It is supposed that no body will imagine that any mortal can come up in degree with the Almighty,
but according to our measure, gift, and degree of grace received, we are to be holy and perfect, as
God, our heavenly Father, and Christ, our dear Lord, are so in fulness.
"Take heed that ye do not your alms before men, to be seen of them, otherwise ye have no reward
of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet
before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of
men: verily say unto you, they have their reward. But when thou doest alms, let not thy left hand
know what thy right hand doth: That thine alms may be in secret, and thy Father which seeth in
secret, himself shall reward thee openly."
The Christian religion, in its purity, according to the doctrine of the founder of it, is a compassionate religion, and full of pity, as well as piety. It is a holy composition of charity and goodness. The apostle thus describes it: the "Pure religion, which is undefiled before God and the Father, is this, to visit the fatherless and widows, in their affliction; and to keep himself unspotted from the world." (James 1:27.) This is pure religion, and this is the Christian religion: happy are those who walk up to it, and live according to the precepts of Him who dictated them; then the widows and the fatherless would not be neglected; the poor would be very generously taken care of, and our garments kept clean, and all done as secretly as may be. For when we proclaim our alms-deeds and charity, we lose our reward from our heavenly Father; also when alms are given, it ought to be done in the spirit of love, and meekness, and so received else the receiver loses a second benefit, and the giver his heavenly reward. To give to the poor is to lend to Him that made us, and we shall have good and greater measure returned us again. If we hope to have the gates of Christ's kingdom opened to us at last, our hearts must also be opened to the poor and needy, when in distress; remembering the words of Christ, where he says to some who were waiting for, and wanting an entrance into the kingdom, saying Lord, Lord, open unto us, he tell them "I was hungry, and ye gave me no meat; I was naked, and ye clothed me not. I was sick and in prison and ye visited me not." They answered, "Lord, when saw we thee hungry, naked, sick, or in prison and did not feed thee, clothe thee, and visit thee?" He answers, "Inasmuch as ye did it not to one of the least of these, which believe in my name(12), ye did it not to me." (Matthew 23:31-45.) He sympathiseth with his poorest and meanest members, whatever others do, and takes that which is done to them, as if done to himself, whether it be good or bad. We should be good to all, but especially to Christ's members, or the household of the faithful keepers of his commandments; and almsdeeds have the approbation of goodness from the universal testimony of all men, in a general way. Our alms being thus distributed, according to our ability, and the necessities of the object, without ostentation, and in secret, our munificent Father, who sees in secret, will openly reward us.
How many rich men are there in the world, who have made great and costly entertainments for
their rich friends, neighbours and relations (and if their substance be so great that it is not felt by
them) they had the more need to remember the poor; when they never so much as spare the tithe
of it to them, though the poor have ten times the need of it; and though Christ says, "When thou
makest a feast, invite not thy rich friends, for they will invite thee again; but call the poor, the
lame, and the blind," &c. (Luke 14:12-14.)
"And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in
the synagogues, and in the corners of the streets, that they may be seen of men; verily I say unto
you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall
reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think
they shall be heard for their much speaking. Be not ye therefore like unto them; for your Father
knoweth what things ye have need of before you ask him."
Prayer is absolutely necessary for the being and well-being of an inward reformed Christian; an
outside formal Christian may use the form, though unreformed; but it availeth little without
reformation. And private prayer, according to Christ's rule, is effectual and rewardable, agreeable
to his doctrine. He also speaks against hypocrisy and loving to be seen of men, with a command
not to be like unto them. "But thou, when thou prayest, enter into thy closet." When we feel and
are sensible of a divine call, this must of course be the right and best time (for Christ has not set
us a distinct hour) then we are to enter into the closet of an humble heart or mind, or some secret
place in private. This is Christ's order for particular persons in a general way; but is not intended
to prevent such who are rightly concerned to pray in the public assemblies or gatherings of the
church; for we have Christ for our example, who prayed openly and publicly with his disciples.
"But when ye pray, use not vain repetitions, as the heathen do; for they think to be heard for their
much speaking."
Formal repetitions of prayer, repeated day by day, when they are not according (but contrary) to
the states of those by whom they are read or repeated, must needs be vain, and people may vainly
make use of the Lord's own form in that case (though it is the best in the world) and to think to be
heard for much speaking, is to run into the error of the heathen. "Be not ye," says Christ,
"therefore like unto them; for your Father knoweth what things ye have need of, before ye ask
him." Prayer is a gift from God and from Christ, and as we wait on God in Christ's name and
power, he will give us that gift, when he sees we stand in need of it, or that it will be for our
edification: for he has promised to pour out the spirit of prayer and of supplication upon his
people. A great apostle said, "If he prayed, he would pray with the spirit." (1 Corinthians 14:15.)
In another place he says, "We know not what we should pray for, as we ought; but the spirit itself
maketh intercession for us, with groanings that cannot be uttered." (Romans 8:26.) Likewise,
"The spirit also helpeth our infirmities." Those had not found out the way of reading prayers unto
the people in common, neither of making of them; though it will be acknowledged that they has
as much of the mind of Christ, as any of our modern prayer makers or sayers; and since there is
no form like that of Christ's, it is here set down, that people might take diligent care to it, and to
teach it to their children. But to learn it rightly, they must also learn to live in it: that is, live
according to it; otherwise they will mock, instead of serving who made both it and them for his
own honour and the glory of his name.
"After this manner therefore pray ye: Our Father who art in heaven, hallowed be thy name: Thy
kingdom come: thy will be done in earth as it is in heaven. Give us this day our daily bread. And
forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us
from evil; for thine is the kingdom, and the power, and the glory, forever. Amen. For if ye forgive
men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their
trespasses, neither will your Father forgive your trespasses."
A short form and but few words, but of excellent composition. And truly happy are those, who live so in their conversation, that they may, when they use them, do it without falsehood, or deceit; enjoying the answer of peace in the practice of it, and the sense of grace influencing the soul.
First; "Our Father who art in heaven." The great Creator, our universal Father, hath made us all and all nations, of one blood; (Acts 17:26) but there is another, and a nearer relation than this, to be a child of God by regeneration; for otherwise if we live in an unregenerate state, in our sins and lusts, all which are of Satan, then Christ says, "Ye are of your father the Devil; and the lusts of your father ye will do;" (John 8:44) a strong reason, but in another place, he says, "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." (Matthew 12:50; Mark 3:35.) It is into this relation that the soul ought to come, who can truly and religiously say, "Our Father," &c.
Second; "Hallowed be thy name. Do we sanctify the holy name of the God of the whole earth? Do we religiously observe to fear and serve him? Do we profane his awful name, by taking it in vain, and living in sin and vanity? Which instead of hallowing and sanctifying his name, is to dishonour and reproach it on our part, though he will hallow and honour his own name in justice and judgment, on profane and ungodly livers, at the last day, when he shall come to judge the quick and the dead by Jesus Christ. God will not be mocked; such as every one sows, such shall they reap, whether sin unto death, or righteousness unto life. (Galatians 6:7.)
Third; "Thy kingdom come." His kingdom is a kingdom of righteousness. Happy souls! who seek the righteousness of it betimes and continue in it to the end. If this kingdom come, Satan's (which is a kingdom of sin and unrighteousness) must needs fall.
Oh! that the rising generation might be strong to overcome the wicked one, and to be instruments to pull down his kingdom, and promote the kingdom of God and his Christ; and if we do not believe that Satan's power and kingdom may and ought to be destroyed in us, how can we pray without hypocrisy for the coming of God's holy kingdom? Believing we must live and die in sin, is a great support to Satan's kingdom, and a great hindrance of the coming of the kingdom of the dear Son of God.
Fourth; "Thy will be done in earth as it is in heaven." Most certainly the will of God is punctually and perfectly done in heaven; hardly any who make use of this blessed form but believe it is so; but it is the misery of many souls, to believe it not possible for them to do God's will here on earth, as it is done in heaven. So that such pray in unbelief, or without a true faith; and the apostle says, "What is not of faith is sin." (Romans 14:23.) Is it not also a kind of charging Christ with commanding that which cannot be done? It is worthy our sedate consideration. He hath sown grace, and ought in justice to reap it from all mortals. The great sower, Christ, sows in all sorts of men or grounds: the grace of God appears to all men, and teaches them to deny ungodliness and worldly lusts, to live soberly, and righteously, and godly; in the present world. (Titus 2:12.) But antichrist teaches that it cannot be done here on earth as in heaven.
Fifth; "Give us this day our daily bread." We not being capable, without his blessing, of procuring bread for our bodies or souls, either natural or supernatural; and because our souls cannot live without the last, no more than our bodies without the first, therefore we ought to pray to our heavenly and most holy Father for both, without doubting: and this should be done daily, either in words, holy sighing, or spiritual groans, the Almighty knowing the language of the soul in the one, as well as in the other.
Sixth; "Forgive us our debts, as we forgive our debtors." Or, as one of the evangelists hath it,
"Our trespasses, as we forgive them who trespass against us;" (Mark 11:25-26 or Luke 11:4)
which is to the same end and purpose; for if a debtor is indebted to us, and happens, through
some accident or other, to be insolvent, and hath not wherewith to pay, we are to forgive him,
else how can we expect God to forgive us. For we are all his debtors, and have nothing that we
can call our own in a religious sense, to pay that great debt which we owe to him, our mighty
creditor; who might lawfully cast us into an eternal jail. But, Oh! his infinite mercy and love to us
poor mortals; and he would have us to imitate him, and forgive one another, as we expect he
should forgive us. And since offences and trespasses will come, we must forgive, and the more
freely, when the person offending, sues by humble petition to the offended; then if we forgive not,
neither will our heavenly Father forgive us our trespasses.
Seventh; "And lead us not into temptation, but deliver us from all evil; for thine is the kingdom,
the power, and the glory, for ever. Amen."
That is, to lead us into truth and righteousness, which is the same with leading us out of sin, and out of temptation: for we pray to be led out of it, by praying not to be led into it; seeing we are not to understand that the Almighty will tempt any man to evil. "If," says the apostle, "any man is tempted, let him not say that he is tempted of God, for God tempteth no man, but he is tempted when he is drawn away of his lust." (James 1:13.)
Though he doth sometimes permit and suffer us to be tempted, and when we fall into divers
temptations, and escape them, we have to be joyful, and thankful that we are delivered out of
them, and give the glory to God who is the great preserver of men: whose "is the kingdom, and
the power, and the glory, forever. Amen."
"Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their
faces, that they may appear unto men to fast; verily I say unto you, they have their reward. But
thou, when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to
fast, but unto thy Father which is in secret, and thy Father which seeth in secret shall reward thee
openly."
Christ would have all our works of piety, virtue and charity, all our religious duties done in the
divine love and filial fear of God, and not for vain glory, or ostentation: and truly, without we
expect our reward from man, there is no need of an outward, hypocritical show, in such
extraordinary duties as that is of fasting, when truly called to it, and truly performed; which the
Jews were much in the practice of; but many of them being formal hypocrites (many of them) in it,
our Lord reprehends them, and warns his hearers to shun the like deceit; and tells them, if they
fast secretly, their heavenly Father will reward them openly: yet we must not be open sinners, nor
private ones neither; for open or public sin is damning, if not repented of, and forsaken, as well as
private deceit.
"Lay not up for yourselves treasure upon earth, where moth and rust doth corrupt, and where
thieves break through and steal. But lay up for yourselves treasure in heaven, where neither moth
nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure
is, there will your heart be also."
Earthly treasures are very apt to take up the mind, and draw it from heaven, and because Christ
would have his children to be in heaven with him, in tender love he adviseth them not to lay up for
themselves riches or treasure on earth. If it be said we lay it up for our children, it may be said
also, it is the same snare for them, as to the parents, and sometimes a greater; and when it is
gotten, it is liable to many casualties, and creates a great deal of care and trouble, wherefore
Christ tenderly adviseth to seek after, and lay up treasure, of another nature, in another, a safer
and better place, which will not be liable to the like casualties of the former treasure and place,
and urgeth us to it, with this great reason; "For where your treasure is, there will your hearts be
also." Oh! may every true Christian's treasure and heart be there forever.
"The light of the body is the eye, if therefore thine eye be single, thy whole body shall be full of
light. But if thine eye be evil, thy whole body shall be full of darkness: if therefore the light which
is in thee be darkness, how great is that darkness."
It is not good to look on men or things, with an evil eye; but singly to look on one's self and
others, in the fear of God, having a single eye and singular eye to his glory; and then being
enlightened by his divine light, we shall discern between good and evil; whereas if there be any
double dealings, or looking, or thinking; or if ungodly self be in the bottom, and not the glory of
God; then our light will be darkness, and that darkness will be very great; as it is said in the Holy
Scriptures, "A double minded man is unstable in all his ways:" (James 1:8) so that our Saviour's
doctrine is good; to have a single eye, and to avoid all double dealing.
"No man can serve two masters; for he will either hate the one and love the other; or else he will
hold to the one, and despise the other: ye cannot serve God and mammon."
We cannot give our hearts to God and to this world, and the things of it also, so as to set our
affections on both, for the apostle saith, "If any man love the world, the love of the Father is not
in him." (1 John 2:15.) And again, "The love of money is the root of all evil;" (1 Timothy 6:10)
i.e., the inordinate love of it, and seeking after it more than for our Maker and Saviour. Then let
us despise the world, and the things of it, in comparison of our God, and our Saviour. We do not
understand by those words of Christ, that he intended to debar us from seeking a comfortable
accommodation for ourselves and families in this world; but that we should not set our hearts and
affections upon it, for we cannot equally affect both heaven and earth.
"Therefore I say unto you, take no thought of your life, what ye shall eat, or what ye shall drink;
nor yet for your body, what ye shall put on: is not the life more than meat, and the body than
raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns;
yet your heavenly Father feedeth them. Are ye not much better than they?"
Christ would have us without anxious thoughts for our living in this world, i.e., about our eating
drinking and clothing, and tells us, "That the life is more than meat, and the body than raiment;"
by which he shows us, that he who gave the life, will, by his providence, support it: and as he hath
formed the body, he will form that which must feed it; and that we might the more depend upon
God's providence, he brings us to learn, or teaches us(13) by the fowls of the air, who neither sow
nor reap, nor gather into barns, and yet their great Creator feedeth them; and asks, if we are not
much better than they? So that we being more noble creatures, need not doubt of the care and
providence of God, and his blessing on the labour of our hands; though our hearts are not
concerned unnecessarily about it, but we have freely given them to God, and his Christ, our
Saviour.
"Which of you by taking thought, can add one cubit to his stature."
The farmers or planters, cannot by their thoughtfulness cause their corn, fruits, or cattle, to
multiply or grow; nor the tradesman his custom, goods, or business (without a proper application,
which our Saviour is not against) only he would have us without an encumbered and over-caring
mind. The merchant likewise, by all his thoughtfulness, cannot bring home his ship from far, nor
carry her safe to her desired port.(14) All things on this wise are in the hands of Almighty God, and
it is our duty to trust in him, and to depend upon his divine providence, for meat, drink and
clothing, for happiness here, and hereafter, forever.
"And why take ye thought for raiment? consider the lilies of the field how they grow; they toil
not, neither do they spin. And yet I say unto you, that even Solomon, in all his glory, was not
arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is, and
to-morrow is cast into the oven, shall he not much more clothe you, Oh! ye of little faith.
Therefore take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall
we be clothed? For after all these things do the gentiles seek; for your heavenly Father knoweth
that ye have need of all these things."
Many people now, as well as then, are very fond of their clothing, and love to be gay and
fashionable therein, and some are not a little proud of their clothes, and are not a little thoughtful
how they may deck themselves to be admired: when our plain Lord, who wore a vesture without a
seam,(15) sends us to the lilly to consider her beauty and glory, and innocent thoughtlessness,
declaring, that Solomon, in all his grandeur and splendour, was not arrayed like one of these: for
this is a natural sweetness and gaiety the lily is clad with; but Solomon's (as is also most men's and
women's) is generally but artificial: well, if God so clothe the grass of the earth, will he not clothe
us; if we believe not, we must have but very little true faith. So that it would be much better for us
to consult how we shall do to please God, and honour him, and his holy Son and divine name,
than to consult what we shall eat or drink, or how, or wherewith we shall be clothed, which things
the Gentiles sought after, more than after God. But we knowing that our heavenly Father seeth
that we have need of all these things, should chiefly leave it to him, and first seek his kingdom and
righteousness.
"But seek ye first the kingdom of God and his righteousness, and all these things shall be added
unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the
things of itself: sufficient unto the day is the evil thereof."
Here is a glorious gospel promise; upon seeking first the kingdom of God, and his righteousness, all these things shall be added to us, viz: meat, drink and raiment, the necessary things that we want to support us while in these lower regions, or while we are in this world; but then, withal, let us remember it must be our first work, it must the chief desire of our souls; it must be in several senses; first, as to our young and tender years; first, in the morning of every day; first, in respect of, and before all other things; first, as it hath pleased God to give us a being in this world, and being in the prime and flower of our years, we should devote our souls to God, and his work and service, and enter into covenant with him, with full purpose of heart, and desire of soul, to keep the same truly and inviolably; for it would be better not to make a covenant, than to make it and break it; neither should we slight or put off the work of God till we are old, and in our declining years, as though we would give him the refuse and broken end of our days, and conclude, it will better become me when I(16) are old, to serve him: Oh, no! learn the fear of God truly, and practise it when thou art young, and thou wilt not easily depart from them when thou art old: thou wilt find it hard to get into a holy life and conversation, when thou hast been spending thy youth in vanity and folly; "Remember now thy Creator therefore in the days of thy youth, before the evil day come." (Ecclesiastes 12:1.) The autumn of man's years is here in divers respects called the evil day: Oh! it is exceedingly sweet and precious to see and be sensible of an innocent life, and modest, sober conversation in youth, when they are in their blooming, flowery years, to be scented(17) with grace and truth, must needs be very affecting. When youth is laden with the fruits of grace, and of the holy Spirit, how pleasant is the taste it; it generally relishes well with all men, and naturally brings praise to God, as well as to the soul. May the youth of this present generation, as also generations to come, be such holy plants, that God's right hand be seen in planting them: when after being fruitful, and doing the work and service of their day, and answering the noble end God in making and planting them in this world, they may be transplanted into eternal kingdom of heaven; which, doubtless they will, who first seek his kingdom and the righteousness of it.
Second; If we consider that our life and being is daily granted to us, and we are supported by the goodness and providence of Almighty God every day, is it but just that he should have the first, or prime of our thoughts in the morning of the day; and he (being the first and the last, ought to be last, as well as first in our thoughts, also in the evening.(18) The royal psalmist saith "If I prefer not Jerusalem before my chiefest joy, then let my right hand forget its cunning, and my tongue cleave to the roof of my mouth;" (Psalm 137:6.) much more ought we to prefer our Creator to all things, and to have our thoughts on him, first and foremost in all things, and every day.
Third, For what are the things of this world in comparison of those that are to come; all these are
fading and transitory; but the things of that which is to come, are durable and permanent; and
therefore ought to be first and chief in our minds. That which is chief in our hearts, may be said to
have the first place there. "One thing" (says a servant of God) "have I desired, and that will I seek
after, that I might dwell in the house of God all the days of my life." (Psalm 27:4.) This is the first
or prime thing which he we were to seek for, and as for after the morrow, we need not to be too
thoughtful or anxious concerning it, for we know not whether we shall live to enjoy it, so that as
Christ says, "Sufficient unto the day is the evil thereof."
"Judge not, that ye be not judged: For with what judgment ye judge, ye shall be judged; and with
what measure ye mete, it shall be measured to you again."
A great and wise expression, or sentance from a righteous and just Judge; the Judge of heaven and of earth, to whom all power in both is given; by which we may easily perceive we are to be very careful in our judgment and censures of others, and that we be not rash and censorious therein; considering that with what judgment we judge our neighbours, or fellow mortals, with such shall we also be judged ourselves, and that measure which we measure out to others, shall be filled to us again, when it comes to our turn to be judged, or censured by others, for any thing which we have done or said, we are ready then to cry out for charity; are we so careful to be charitable in judging and censuring others!
It is better to suspend personal judgment, without we could see the hearts of men; and if we think
we do, then to imitate God and Christ, who mixes mercy and love with judgment; rashness and
extremes in judgment, being commonly hurtful.
"And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is
in thine own eye? Or how wilt thou say to thy brother, let me pull out the mote that is in thine
eye, and behold a beam is in thine own eye. 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."
Most true it is, that the transgressions of others are most afflicting to those who fear God, and this
passage is not intended to hinder the good from reproving the evil; but shows us, that we must be
clear of evil in ourselves when we reprove others, else the guilt of hypocrisy will be, and is by
Christ, cast upon us, and laid at our door. We are to look more at our own failings, than at the
failings of others; and to take special care that we are clear of that for which we reprove others
for; and is it not deceit, to set up for reformers of others, when there are great defects in
ourselves? It is too general a fault in poor mortals to be quicker sighted to see the faults of others,
than their own. It is worthy reciting our Saviour's words to the Jews, who brought the woman
taken in adultery to him, and told him, by their law she ought to die; he answers, "He that is
without sin, let him cast the first stone at her." (John 8:7.) So they being guilty, and convicted of
sin in their own consciences, left her to Christ, and went their way: and when we have done what
we can to convince others of sin, we leave them to Christ at last; whether we are in sin or without
it; but we shall be the better able to help to reform others, if we are clear from guilt in our own
hearts.
"Give not that which is holy to dogs, neither cast ye your pearls before swine, lest they trample
them under their feet, and turn and rend you."
When we see the biting and persecuting nature, and dirty selfish spirit of men, it is to little
purpose, generally, to cast before them the precious pearl of truth, or to show unto mysteries of
the kingdom of God, or the Light of life, they being in a brutish spirit; but when people are sober,
and show forth humanity and moderation, then are holy things valuable to them, and the things of
Christ's kingdom, and his doctrine, precious in their eyes, or esteem: wherefore it great behoveth
Christ's ministers to minister that to the people which is suitable for them, and rightly to divide
between the precious and the vile, and to give to every one their portion, according to their deeds;
mercy to whom mercy, and judgment to whom judgment belongs; without partiality, and without
hypocrisy or deceit; and not to flatter and daub those who are in the doggish and swinish nature.
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it
shall be opened. Or what man is there of you, whom if his son asks for bread, will he give him a
stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give
good gifts to your children, how much more shall your Father who is in heaven give good things
to them that ask him?"
Our kind and tender Redeemer would stir up and provoke souls to prayer and supplication; he has
been liberal in his holy advice; and to stir us up to it, here are moving expressions, if thy heart be
open to receive them: can we have easier terms if we were to make them ourselves with the Lord,
than to ask, and have; seek, and find; knock, and the gates are opened; provided we ask in faith
tenderly, and seek in humility, and knock with divine wisdom and submission? Our Lord's own
practice shows that we should be tender, submissive, and fervent in prayer; and then the fervent
prayer of the righteous availeth much with the Lord. (James 5:16.) Christ urgeth us to it, and
brings ourselves for example. "What man is there among you, who if his son ask bread, or a fish,
will he give him a stone, or a serpent?" Surely no: no father would deal thus with his child; but
when his child is hungry, and wants or asks bread, he gives it to him: so when the Almighty sees
our hunger, and we tenderly seek divine assistance and refreshment from him, he, in his own time,
satisfies such souls with bread from above, and the thirsty with living water out of the wells of
salvation. Oh! blessed be his holy name for evermore. Evil men know how to give good things to
their children, therefore we may well conclude that our heavenly Father knows how to give with
much more discretion and understanding the good things of his kingdom, to true, asking, seeking,
knocking, or praying souls.
"Therefore all things whatsoever ye would that men should do unto you, do ye even so to them;
for this is the law and the prophets."
Well may this be called the golden rule; for if we square our lives and actions by it, it will certainly
mete us out the true way to happiness and glory. We are generally apt to say, when any one doth
ill to another, "Would he be willing to be served so himself?" And if we follow this rule in all our
concerns, it will be well; whether in relation to public or private business; whether in trade or
religion, or in our domestic affairs: the law and the prophets point at it, and our Saviour plainly
lays it down as a rule for us to walk by.
"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 who go in thereat. Because strait is the gate, and narrow is the
way that leadeth unto life, and few there be who find it."
It is afflicting to consider how natural it is for people to walk in this broad way, and they who
walk in it, are many; for here is room for people to walk if they are proud, whoremongers,
adulterers, thieves, swearers, liars, drunkards, covetous, or in any other evil course of life this
broad way hath room enough in it for them to walk; in; but let them know, it leads to destruction,
and the end is eternal misery, and their many companions will administer no consolation to them,
when they lift up their eyes in hell. And whereas the way that leads to life, is called strait, it is only
strait to flesh and blood, or the will of unregenerate men: Oh! it is a pleasant way, exceedingly
pleasant, when brethren walk together in love and unity. The enemy of mankind would persuade
souls, that it is narrower than it really is, when they have some faint inclinations to make trial of it.
It may truly be said, "Blessed are the undefiled in this straight and narrow way, who walk in the
law of the Lord:" (Psalm 119:1.) For, "His ways are ways of pleasantness, and all his paths are
peace." (Proverbs 3:17.) And although the way to the kingdom is strait and narrow, yet there are
hills and vallies therein as well as plains, until we get through the gate of glory: there shall we
know no more sorrow, nor pain but shall praise and glorify God and the Lamb forever.
"Beware of false prophets, who come to you in sheep's clothing; but inwardly they are ravening
wolves. Ye shall know them by their fruits; do men gather grapes of thorns, or figs of thistles?
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A
good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit. Every tree
that bringeth not forth good fruit, is hewn down, and cast into the fire. Wherefore by their fruits
ye shall know them."
The great Shepherd and Bishop of souls, shows the care which he takes of his sheep, and
forewarns them to be careful of false prophets, and deceivers; who though they clothe themselves
with words like the true ones, yet inwardly they would destroy all that do not join with or receive
them; and they are for biting the poor harmless sheep of Christ, and if they could, or it were in
their power, would devour them, their minds being in the ravening nature. But our holy and all
wise Bishop, that we might be preserved from them, tells us how we may infallibly know them:
saying, "Ye shall know them by their fruits;" giving us to understand the reasonableness of his
doctrine and assertion of knowing them by their fruits "do men gather grapes of thorns, or figs of
thistles?" says Christ: Surely no. That is altogether unnatural, as well as unreasonable and
impossible. In the grape there is a sweet and pleasant nourishment, those fruits being cordial and
wholesome; but it is bad meddling with thistles and thorns, they being generally very unprofitable
to mankind, and hurt the good seed wherever they grow among it. Well, where must we go for
the grapes and the figs? To be sure we must go to the vine, and the fig tree: Christ is the body of
this vine, and his people are the branches, (John 15:5) who bring forth such fruit (according to the
divine life or sap which they receive) as he taught, and teaches, to his followers. So that if men's
words be like the words of angels, if they have never so great parts and endowments; yet if their
fruit be evil, if they live in sin and do iniquity, and bring forth the fruits of malice and rage, or
devouring persecution, they then are none of Christ's sheep, though they may have their clothing:
"For every good tree bringeth forth good fruit; and a corrupt tree bringeth forth evil fruit." So if
the fruit be evil, the tree is certainly corrupt. Our Lord elsewhere saith, "Make the tree good, and
the fruit will be good also:" (Matthew 12:33) and to be made truly good (since we are all corrupt
by nature, and in the fall) we must be cut off from that nature, and grafted into Christ, who said,
"I am the vine, and ye are the branches;" (John 15:5) and then our lives and fruits will be changed.
"A good tree cannot bring forth evil fruit, nor can a corrupt tree bring forth good fruit: and every
tree that bringeth not forth good fruit, is hewn down and cast into the fire." It would be very
unnatural, and a mere prodigy, for one tree to hew down another, and cast it into the fire, as
they are natural trees: but that axe (which John speaks of) will be laid to the roots of the corrupt
trees, and will hew them down, and they will be cast into the fire, as Christ speaks. It is not
destroying the bodies of men that Christ speaks of, but an inward work in the soul, showing the
powerful nature of the dispensation of the gospel of Christ, which is not material cutting or
burning with material fire, or sword: but Christ's word is a fire and sword to cut down and burn
up the evil nature in man. The apostle confirms this doctrine of his Master thus, "He that doeth
righteousness is righteous, but he that sinneth is of the devil." (1 John 3:7-8.) The apostle is plain
and full, as is Christ, who repeats his doctrine over again, with, "Wherefore by their fruits ye shall
know them."
"Not every one that saith unto me, Lord! Lord! shall enter into the kingdom of heaven; but he that
doeth the will of my Father who is in heaven."
It is not our profession that will give us admittance into heaven, nor a name of religion, or
religious performances, if we love sin and unrighteousness; nor our praying, preaching, hearing,
reading, or discoursing of or arguing for Christ, if we do the works of Satan; for there are many
who may go further than this, and yet not have admittance into the Kingdom of God and our
blessed Lord Jesus, as is plainly manifest in the next verse.
"Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy
name have east out devils, and in thy name have done many wonderful works? And then I will
profess to them, I know ye not; depart from me, ye workers of iniquity."
So that professing Christ's own name, and I prophesying therein, without working the works of
God, will not do. Nay, though they may cast out devils, which indeed is a great work and here is
not only one devil in the singular number, but devils in the plural. They say they have cast out
devils, and truly there are many devils in poor mortals sometimes, as was said by them to Christ;
our name is Legion, for we are many. There are the devils of pride, covetousness, drunkenness,
whoredom, theft, envy, murder, lying, swearing, hypocrisy, cheating, backbiting, &c. and
abundance more, which cannot easily be named; and though it may be said, and that truly, that
all these proceed from the Devil, who is an evil spirit; yet it may also be said, that there are
many evil spirits; and if all these evil spirits are cast out of man, and others of an evil nature
enter him again, his last state is worse than his beginning, as Christ speaks about the strong man
armed, who kept the house till a stronger than he came; who, when he came, spoiled his goods
and dispossessed him, but coming again, found the house, or heart, swept and garnished: swept
from many immoralities, and garnished with self-righteousness and carnal security; and the man
off his watch and not at home with Christ, who is stronger than Satan: he then re-enters, and
seven worse spirits with him. (Matthew 12:45.) So that we had need to be on our watch, and keep
near to Christ, lest after all our experience and wondrous works, our last state be worse than our
beginning and we be shut out of the kingdom in the end. For these say, that they have done many
wonderful works in Christ's name: so that we may work miraculous things, and be sensible of
wonderful power and strength from Christ; and yet, without preserving in the way of holiness and
self denial, may fall short of heaven. Wherefore it is of dangerous consequence to live in sin and
iniquity; or to lean towards it, so as to plead for it, or believe we cannot live without it while in
this world. For if we live and die in it, we may justly (according to the above doctrine of Christ)
expect that he will say unto us in the great day; "Depart from me, ye that work iniquity."
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise
man, who built his house upon a rock. And the rains descended, and the floods came, and the
winds blew, and beat upon that house, and it fell not; for it was founded upon a rock."
Oh! what an abundance of excellent sayings and doctrine, what holy precepts has Christ here recommended to the professors of his name, and to them who believe in him and the Almighty Father and Maker of heaven and earth. Surely we are greatly beholden to our Lord Jesus Christ For those divine sayings. But to commend them only is but little or to read them, or hear them only; the keeping and the doing of them is the main thing; the thing that is needful; and to press the practice of them, Jesus has made this apt comparison.
First; "He who hears them, and doeth them, I will liken him unto a wise man." And indeed it is great wisdom to keep them (that is, to practise them) and as great folly to live contrary to them, and plead against them.
Second; "Who built his house upon a rock." This rock is Christ, the rock of ages, and his Holy Spirit, or the Holy Ghost, as Christ said to Peter, when Christ was revealed to him: "Flesh and blood hath not revealed this unto thee, but my Father who is in heaven:" "Thou art Peter," or a stone or rock: thou art a man, though thy name signifies a rock, and as thy name signifies a rock, so "On this rock I will build my church; that is on the Spirit of the Heavenly Father, which revealed Christ to Peter, and the Church of Christ so built the gates of hell cannot prevail against it." (Matthew 16:18) And Peter was one who heard these sayings and did them, when he had received the Holy Ghost, or Spirit; for which every true believer ought to pray continually, until he receive it; through the help of which he may, without doubt, keep those holy sayings. For of ourselves, without it, we cannot do any real good, either in speaking, thinking, or acting.
Third; "And the rain descended, and the floods came, and the winds blew, and beat upon the
house, and it fell not; because it was founded upon a rock." If rain from above be poured out in
wrath on man, for sin and iniquity, and floods of persecution, or the windy words of men come
upon this house, it will stand: if sickness and death itself, and many other storms, that we may
meet with in this low world, should beat against our building, we being built upon the Father, Son,
and Holy Spirit, shall surely stand them all out, and live through all, if we observe to hear or read
Christ's sayings, and practise the same; we are on the rock, and shall not fall for that reason.
"And every one who heareth these saying of mine, and doth them not, shall be likened unto a
foolish man, who built his house upon the sand. And the rains descended, and the floods came,
and the winds blew, and beat upon that house, and it fell; and great was the fall of it."
If we read or hear these sayings, or doctrine of Christ, and do not dwell in the life of it, nor practise the same, it were better we knew it not. For our Saviour saith, "He who knoweth his master's will, and doeth it not, shall be beaten with many stripes." (Luke 12:47.) And doubtless it is great folly to be sensible of Christ's holy will and doctrine, and not to do it: if we profess Christianity, and build our profession on Christ, and yet do not observe to keep his sayings, the foundation of our building will be very loose and sandy: and when those rains, and floods, and winds, which Christ speaks of, shall descend and come, and beat against this building, it must needs fall, and the higher the building is, the greater will be the of it.
Thus ended the best sermon that ever preached; in which is set forth the great truths of God, and
our Lord Jesus Christ, with blessings and rewards to the righteous, and holy believers in him, who
practice his precepts; and reproof to the disobedient and unfaithful; with promises of the kingdom
of heaven to the former, and to the latter, a being shut out of it. And when he had ended his
doctrine for that time, and finished his divine sayings, the people were smitten with it, to
admiration, as well indeed they might.
"And it came to pass, when Jesus had ended these sayings, that the people were astonished at his
doctrine. For he taught them as one having authority, and not as the scribes."
They were astonished at his doctrine, and well they might be, for it excelled even the law, and
went beyond it, as when he tells them "it was said of old time," or in the law, "Thou shalt not kill:"
he taught that we must not be angry without a cause. And whereas the law gives liberty to hate
our enemies; he charges us to love them, and pray for them, and do good to them; again the law
prohibits adultery; Christ prohibits lusts, both in the eye and in the heart. And whereas the law
commanded to perform their oaths to the Lord; Christ commands not to swear at all. Now those
who are not angry, it is not likely should kill; those who love their enemies cannot hate or destroy
them; those who have not lust in their hearts or eyes, cannot commit adultery; and those who
never swear, cannot forswear themselves: all which he with divine power and authority from
above taught. He was not dry and formal like the scribes: so likewise his ministers, and the
preachers of his gospel, should wait on him, to be endued with a measure of his divine spirit, and
holy grace, that the hearers might be edified, and the Father, Son, and Spirit, might have the glory,
who over all is worthy forever.
POSTSCRIPT
Since I wrote the above (which was written at sea in my voyage from Barbados to London) I have
heard that a learned man hath wrote upon this excellent sermon of Christ (which far exceeds
what I have done) at which I rejoice; for the more Christ is glorified, and his faithful followers
edified, the greater is our cause of rejoicing; and if it exceeds this, it is no wonder, this being
done by one who doth not profess to understand grammer, neither is a master of words, nor
scarcely of good English. Peradventure through the meanness of the instrument, the glory of
God, and the praise of Christ, may the more appear; as said Christ, "Out of the mouths of Babes
thou hast ordained praise, or strength:" and again, "Thou hast revealed these things to babes
and sucklings." And the Jews marvelled that the Apostles of Christ should know the things of
God, being unlearned men. But I had a concern working a long time on my mind, and could not
be easy nor satisfied unti I had made some little essay towards this work; and considering my
own weakness, it kept me back a great while; but in giving up to the work, I had peace and
inward satisfaction therein: for I thought it my duty to publish and promote, as much as I could,
the doctrine and sermon of Christ my Lord and Master; since the very life and marrow of true
Christianity is therein to be found, in a very great degree; and, without controversy, those who
live up, and according to the doctrine here laid down by Christ in this sermon, will be blessed in
this world, and that to come, of whatsoever denomination they may be.
T.C.
1. 1. In Evans, William and Evans, Thomas, eds. The Friends' Library. Philadelphia: Printed by Joseph Rakestraw, 1842, Vol. VI, page 34.
2. 2. Not capitalized in later editions.
3. 3. Not capitalized in later editions.
4. 4. Later editions have "beast."
5. 5. Later editions have "name of a living soul."
6. 6. Later editions have "and what doth the Lord require of thee, but"
7. 7. Later texts have "which."
8. 8. Later editions have "to."
9. 9. Such as Thomas Chalkley.
10. 10. "Hate thine enemies:" this is not a Biblical injunction.
11. 11. Later editions simply read "no people."
12. 12. Later editions have "my brethren."
13. 13. Later texts: "He teaches us by the fowls," etc.
14. 14. Thomas Chalkley was such a merchant.
15. 15. Later texts: "Who was meek and lowly of heart."
16. 16. Later texts read "us" and "we."
17. 17. Later texts read "seasoned."
18. 18. Later texts read "as well as the last in the evening."