mh_parser/vol_split/40 - Matthew/Chapter 6.xml

<div2 id="Matt.vii" n="vii" next="Matt.viii" prev="Matt.vi" progress="5.93%" title="Chapter VI">
<h2 id="Matt.vii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Matt.vii-p1">Christ having, in the former chapter, armed his
disciples against the corrupt doctrines and opinions of the scribes
and Pharisees, especially in their expositions of the law (that was
called their leaven, <scripRef id="Matt.vii-p1.1" osisRef="Bible:Matt.16.12" parsed="|Matt|16|12|0|0" passage="Mt 16:12"><i>ch.</i> xvi.
12</scripRef>), comes in this chapter to warn them against their
corrupt practices, against the two sins which, though in their
doctrine they did not justify, yet in their conversation they were
notoriously guilty of, and so as even to recommend them to their
admirers: these were hypocrisy and worldly-mindedness, sins which,
of all others, the professors of religion need most to guard
against, as sins that most easily beset those who have escaped the
grosser pollutions that are in the world through lust, and which
are therefore highly dangerous. We are here cautioned, I. Against
hypocrisy; we must not be as the hypocrites are, nor do as the
hypocrites do. 1. In the giving of alms, <scripRef id="Matt.vii-p1.2" osisRef="Bible:Matt.6.1-Matt.6.4" parsed="|Matt|6|1|6|4" passage="Mt 6:1-4">ver. 1-4</scripRef>. 2. In prayer, <scripRef id="Matt.vii-p1.3" osisRef="Bible:Matt.6.5-Matt.6.8" parsed="|Matt|6|5|6|8" passage="Mt 6:5-8">ver. 5-8</scripRef>. We are here taught what to pray
for, and how to pray (<scripRef id="Matt.vii-p1.4" osisRef="Bible:Matt.6.9-Matt.6.13" parsed="|Matt|6|9|6|13" passage="Mt 6:9-13">ver.
9-13</scripRef>); and to forgive in prayer, <scripRef id="Matt.vii-p1.5" osisRef="Bible:Matt.6.14-Matt.6.15" parsed="|Matt|6|14|6|15" passage="Mt 6:14,15">ver. 14, 15</scripRef>. 3. In fasting, <scripRef id="Matt.vii-p1.6" osisRef="Bible:Matt.6.16-Matt.6.18" parsed="|Matt|6|16|6|18" passage="Mt 6:16-18">ver. 16-18</scripRef>. II. Against
worldly-mindedness, 1. In our choice, which is the destroying sin
of hypocrites, <scripRef id="Matt.vii-p1.7" osisRef="Bible:Matt.6.19-Matt.6.24" parsed="|Matt|6|19|6|24" passage="Mt 6:19-24">ver.
19-24</scripRef>. 2. In our cares, which is the disquieting sin of
many good Christians, <scripRef id="Matt.vii-p1.8" osisRef="Bible:Matt.6.25-Matt.6.34" parsed="|Matt|6|25|6|34" passage="Mt 6:25-34">ver.
25-34</scripRef>.</p>
<scripCom id="Matt.vii-p1.9" osisRef="Bible:Matt.6" parsed="|Matt|6|0|0|0" passage="Mt 6" type="Commentary"/>
<scripCom id="Matt.vii-p1.10" osisRef="Bible:Matt.6.1-Matt.6.4" parsed="|Matt|6|1|6|4" passage="Mt 6:1-4" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.1-Matt.6.4">
<h4 id="Matt.vii-p1.11">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p2">1 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.   2 Therefore when thou doest <i>thine</i>
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 I say unto you, They have their reward.   3 But when
thou doest alms, let not thy left hand know what thy right hand
doeth:   4 That thine alms may be in secret: and thy Father
which seeth in secret himself shall reward thee openly.</p>
<p class="indent" id="Matt.vii-p3">As we must do better than the scribes and
Pharisees in avoiding heart-sins, heart-adultery, and heart-murder,
so likewise in maintaining and keeping up heart-religion, doing
what we do from an inward, vital principle, that we may be approved
of God, not that we may be applauded of men; that is, we must watch
against hypocrisy, which was the leaven of the Pharisees, as well
as against their doctrine, <scripRef id="Matt.vii-p3.1" osisRef="Bible:Luke.12.1" parsed="|Luke|12|1|0|0" passage="Lu 12:1">Luke xii.
1</scripRef>. <i>Almsgiving, prayer,</i> and <i>fasting,</i> are
three great Christian duties—the three foundations of the law, say
the Arabians: by them we do homage and service to God with our
three principal interests; by <i>prayer</i> with our <i>souls,</i>
by <i>fasting</i> with our <i>bodies,</i> by <i>alms-giving</i>
with our <i>estates.</i> Thus we must not only <i>depart from
evil,</i> but <i>do good,</i> and do it well, and so <i>dwell for
evermore.</i></p>
<p class="indent" id="Matt.vii-p4">Now in these verses we are cautioned
against hypocrisy in giving alms. <i>Take heed</i> of it. Our being
bid to <i>take heed</i> of it intimates that it is sin. 1. We are
in <i>great danger of;</i> it is a subtle sin; vain-glory
insinuates itself into what we do ere we are aware. The disciples
would be tempted to it by the power they had to do many wondrous
works, and their living with some that admired them and others that
despised them, both which are temptations to covet to make a fair
show in the flesh. 2. It is a sin we are <i>in great danger by.</i>
Take heed of hypocrisy, for if it reign in you, it will ruin you.
It is the dead fly that spoils the whole box of precious
ointment.</p>
<p class="indent" id="Matt.vii-p5">Two things are here supposed,</p>
<p class="indent" id="Matt.vii-p6">I. The <i>giving of alms</i> is a great
duty, and a duty which all the disciples of Christ, according to
their ability, must abound in. It is prescribed by the law of
nature and of Moses, and great stress is laid upon it by the
prophets. Divers ancient copies here for <b><i>ten
eleemosynen</i></b>—<i>your alms,</i> read <b><i>ten
dikaiosynen</i></b>—<i>your righteousness,</i> for <i>alms</i> are
<i>righteousness,</i> <scripRef id="Matt.vii-p6.1" osisRef="Bible:Ps.112.9 Bible:Prov.10.2" parsed="|Ps|112|9|0|0;|Prov|10|2|0|0" passage="Ps 112:9,Pr 10:2">Ps.
cxii. 9; Prov. x. 2</scripRef>. The Jews called the <i>poor's
box</i> the <i>box of righteousness.</i> That which is given to the
poor is said to be their due, <scripRef id="Matt.vii-p6.2" osisRef="Bible:Prov.3.27" parsed="|Prov|3|27|0|0" passage="Pr 3:27">Prov.
iii. 27</scripRef>. The duty is not the less necessary and
excellent for its being abused by hypocrites to serve their pride.
If superstitious papists have placed a merit in works of charity,
that will not be an excuse for covetous protestants that are barren
in such good works. It is true, our alms-deeds do not deserve
heaven; but it is as true that we cannot go to heaven without them.
It is <i>pure religion</i> (<scripRef id="Matt.vii-p6.3" osisRef="Bible:Jas.1.27" parsed="|Jas|1|27|0|0" passage="Jam 1:27">Jam. i.
27</scripRef>), and will be the test at the great day; Christ here
takes it for granted that his disciples <i>give alms,</i> nor will
he own those that do not.</p>
<p class="indent" id="Matt.vii-p7">II. That it is such a duty as has a great
reward attending it, which is lost if it be done in hypocrisy. It
is sometimes rewarded in temporal things with <i>plenty</i>
(<scripRef id="Matt.vii-p7.1" osisRef="Bible:Prov.11.24-Prov.11.25 Bible:Prov.19.17" parsed="|Prov|11|24|11|25;|Prov|19|17|0|0" passage="Pr 11:24,25,19:17">Prov. xi. 24, 25; xix.
17</scripRef>); <i>security from want</i> (<scripRef id="Matt.vii-p7.2" osisRef="Bible:Prov.28.27 Bible:Ps.37.21 Bible:Ps.37.25" parsed="|Prov|28|27|0|0;|Ps|37|21|0|0;|Ps|37|25|0|0" passage="Pr 28:27,Ps 37:21,25">Prov. xxviii. 27; Ps. xxxvii. 21,
25</scripRef>); <i>succour in distress</i> (<scripRef id="Matt.vii-p7.3" osisRef="Bible:Ps.41.1-Ps.41.2" parsed="|Ps|41|1|41|2" passage="Ps 41:1,2">Ps. xli. 1, 2</scripRef>); <i>honour and a good</i>
name, which follow those most that least covet them, <scripRef id="Matt.vii-p7.4" osisRef="Bible:Ps.112.9" parsed="|Ps|112|9|0|0" passage="Ps 112:9">Ps. cxii. 9</scripRef>. However, it shall be
recompensed in the resurrection of the just (<scripRef id="Matt.vii-p7.5" osisRef="Bible:Luke.14.14" parsed="|Luke|14|14|0|0" passage="Lu 14:14">Luke xiv. 14</scripRef>), in <i>eternal riches.</i></p>
<verse id="Matt.vii-p7.6">
<l class="t2" id="Matt.vii-p7.7"><i>Quas dederis, solas semper habebis,
opes.</i></l>
<l class="t2" id="Matt.vii-p7.8"><i>The riches you impart form the only wealth
you</i></l>
<l class="t1" id="Matt.vii-p7.9"><i>will always retain.</i></l>
</verse>
<attr id="Matt.vii-p7.10">Martial.</attr>
<p class="indent" id="Matt.vii-p8">This being supposed, observe now,</p>
<p class="indent" id="Matt.vii-p9">1. What was the <i>practice of the
hypocrites</i> about this duty. They did it indeed, but not from
any principle of obedience to God, or love to man, but in pride and
vain-glory; not in compassion to the poor, but purely for
ostentation, that they might be extolled as good men, and so might
gain an interest in the esteem of the people, with which they knew
how to serve their own turn, and to get a great deal more than they
gave. Pursuant to this intention, they chose to give their alms
<i>in the synagogues, and in the streets,</i> where there was the
greatest concourse of people to observe them, who applauded their
liberality because they shared in it, but were so ignorant as not
to discern their abominable pride. Probably they had collections
for the poor in the synagogues, and the common beggars haunted the
streets and highways, and upon these public occasions they chose to
give their alms. Not that it is unlawful to give alms <i>when men
see us;</i> we may do it; but not <i>that men may see us;</i> we
should rather choose those objects of charity that are less
observed. The hypocrites, if they gave alms to their own houses,
<i>sounded a trumpet,</i> under pretence of calling the poor
together to be served, but really to proclaim their charity, and to
have that taken notice of and made the subject of discourse.</p>
<p class="indent" id="Matt.vii-p10">Now the doom that Christ passes upon this
is very observable; <i>Verily I say unto you, they have their
reward.</i> At first view this seems a promise—If they have their
reward they have enough, but two words in it make it a
threatening.</p>
<p class="indent" id="Matt.vii-p11">(1.) It is a reward, but it is <i>their</i>
reward; not the reward which God promises to them that do good, but
the reward which they promise themselves, and a poor reward it is;
they did it to be <i>seen of men,</i> and they <i>are</i> seen of
men; they <i>chose their own delusions</i> with which they cheated
themselves, and they shall have what they chose. Carnal professors
stipulate with God for preferment, honour, wealth, and they shall
have their bellies filled with those things (<scripRef id="Matt.vii-p11.1" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>); but let them expect no more;
these are their consolation (<scripRef id="Matt.vii-p11.2" osisRef="Bible:Luke.6.24" parsed="|Luke|6|24|0|0" passage="Lu 6:24">Luke vi.
24</scripRef>), their good things (<scripRef id="Matt.vii-p11.3" osisRef="Bible:Luke.16.25" parsed="|Luke|16|25|0|0" passage="Lu 16:25">Luke xvi. 25</scripRef>), and they shall be put off with
these. "<i>Didst thou not agree with me for a penny?</i> It is the
bargain that thou art likely to abide by."</p>
<p class="indent" id="Matt.vii-p12">(2.) It is a reward, but it is a <i>present
reward,</i> they <i>have</i> it; and there is none reserved for
them in the future state. They now have all that they are likely to
have from God; they have their reward here, and have none to hope
for hereafter. <b><i>Apechousi ton misthon</i></b>. It signifies a
<i>receipt in full.</i> What rewards the godly have in this life
are but <i>in part of payment;</i> there is more behind, much more;
but hypocrites have their <i>all</i> in this world, so shall their
doom be; themselves have decided it. The world is but for
<i>provision</i> to the saints, it is their spending-money; but it
is <i>pay</i> to hypocrites, it is their portion.</p>
<p class="indent" id="Matt.vii-p13">2. What is the <i>precept of our Lord
Jesus</i> about it, <scripRef id="Matt.vii-p13.1" osisRef="Bible:Matt.6.3-Matt.6.4" parsed="|Matt|6|3|6|4" passage="Mt 6:3,4"><i>v.</i> 3,
4</scripRef>. He that was himself such an example of humility,
pressed it upon his disciples, as absolutely necessary to the
acceptance of their performances. "<i>Let not thy left hand know
what thy right hand doeth</i> when thou givest alms." Perhaps this
alludes to the placing of the Corban, the poor man's box, or the
chest into which they cast their free-will offerings, <i>on the
right hand</i> of the passage into the temple; so that they put
their gifts into it with the <i>right-hand.</i> Or the giving of
alms with the <i>right hand,</i> intimates readiness to it and
resolution in it; do it dexterously, not awkwardly nor with a
sinister intention. The <i>right hand</i> may be used in helping
the poor, lifting them up, writing for them, dressing their sores,
and other ways besides giving to them; but, "whatever kindness thy
right hand doeth to the poor, <i>let not thy left hand know it:</i>
conceal it as much as possible; industriously keep it private. Do
it because it is a good work, not because it will give thee a good
name." <i>In omnibus factis, re, non teste, moveamur—In all our
actions, we should be influenced by a regard to the object, not to
the observer.</i> Cic. de Fin. It is intimated, (1.) That we must
not let <i>others</i> know what we do; no, not those that stand
<i>at our left hand,</i> that are very near us. Instead of
acquainting them with it, keep it from them if possible; however,
appear so desirous to keep it from them, as that in civility they
may seem not to take notice of it, and keep it to themselves, and
let it go no further. (2.) That we must not observe it too much
<i>ourselves:</i> the left hand is a part of ourselves; we must not
within ourselves take notice too much of the good we do, must not
applaud and admire ourselves. Self-conceit and self-complacency,
and an adoring of our own shadow, are branches of pride, as
dangerous as vain-glory and ostentation before men. We find those
had their good works remembered to their honour, who had themselves
forgotten them: <i>When saw we thee an hungered, or
athirst?</i></p>
<p class="indent" id="Matt.vii-p14">3. What is the <i>promise to those who are
thus sincere and humble</i> in their alms-giving. Let <i>thine alms
be in secret,</i> and then <i>thy Father who seeth in secret</i>
will observe them. Note, When we take least notice of our good
deeds ourselves, God takes most notice of them. As God hears the
wrongs done to us when we do not hear them (<scripRef id="Matt.vii-p14.1" osisRef="Bible:Ps.38.14-Ps.38.15" parsed="|Ps|38|14|38|15" passage="Ps 38:14,15">Ps. xxxviii. 14, 15</scripRef>), so he sees the good
done by us, when we do not see it. As it is a terror to hypocrites,
so it is a comfort to sincere Christians, that God <i>sees in
secret.</i> But this is not all; not only the observation and
praise, but the recompence is of God, <i>himself shall reward thee
openly.</i> Note, They who in their alms-giving study to approve
themselves to God, only turn themselves over to him as their
Paymaster. The hypocrite catches at the shadow, but the upright man
makes sure of the substance. Observe how emphatically it is
expressed; <i>himself shall reward,</i> he will himself be the
Rewarder, <scripRef id="Matt.vii-p14.2" osisRef="Bible:Heb.11.6" parsed="|Heb|11|6|0|0" passage="Heb 11:6">Heb. xi. 6</scripRef>. Let
him alone to make it up in kind or kindness; nay, he will
<i>himself be the Reward</i> (<scripRef id="Matt.vii-p14.3" osisRef="Bible:Gen.15.1" parsed="|Gen|15|1|0|0" passage="Ge 15:1">Gen. xv.
1</scripRef>), thine <i>exceeding great reward.</i> He will reward
thee as thy Father, not as a master who gives his servant just what
he earns and no more, but as a father who gives abundantly more,
and without stint, to his son that serves him. Nay, he shall reward
thee <i>openly,</i> if not in the present day, yet in the great
day; <i>then shall every man have praise of God,</i> open praise,
thou shall be confessed <i>before men.</i> If the work be not open,
the reward shall, and that is better.</p>
</div><scripCom id="Matt.vii-p14.4" osisRef="Bible:Matt.6.5-Matt.6.8" parsed="|Matt|6|5|6|8" passage="Mt 6:5-8" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.5-Matt.6.8">
<h4 id="Matt.vii-p14.5">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p15">5 And when thou prayest, thou shalt not be as
the hypocrites <i>are:</i> 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.   6 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.   7 But
when ye pray, use not vain repetitions, as the heathen <i>do:</i>
for they think that they shall be heard for their much speaking.
  8 Be not ye therefore like unto them: for your Father
knoweth what things ye have need of, before ye ask him.</p>
<p class="indent" id="Matt.vii-p16">In <i>prayer</i> we have more immediately
to do with God than in <i>giving alms,</i> and therefore are yet
more concerned to be <i>sincere,</i> which is what we are here
directed to. <i>When thou prayest</i> (<scripRef id="Matt.vii-p16.1" osisRef="Bible:Matt.6.5" parsed="|Matt|6|5|0|0" passage="Mt 6:5"><i>v.</i> 5</scripRef>). It is taken for granted that all
the disciples of Christ <i>pray.</i> As soon as ever Paul was
converted, <i>behold he prayeth.</i> You may as soon find a living
man that does not breathe, as a living Christian that does not
pray. <i>For this shall every one that is godly pray.</i> If
prayerless, then graceless. "<i>Now, when thou prayest,</i> thou
shalt not be <i>as the hypocrites are,</i> nor do as they do,"
<scripRef id="Matt.vii-p16.2" osisRef="Bible:Matt.6.2" parsed="|Matt|6|2|0|0" passage="Mt 6:2"><i>v.</i> 2</scripRef>. Note, Those who
would not do as the hypocrites do in their ways and actions must
not be as the hypocrites are in their frame and temper. He names
nobody, but it appears by <scripRef id="Matt.vii-p16.3" osisRef="Bible:Matt.23.13" parsed="|Matt|23|13|0|0" passage="Mt 23:13"><i>ch.</i>
xxiii. 13</scripRef>, that by the hypocrites here he means
especially the scribes and Pharisees.</p>
<p class="indent" id="Matt.vii-p17">Now there were two great faults they were
guilty of in prayer, against each of which we are here
cautioned—vain-glory (<scripRef id="Matt.vii-p17.1" osisRef="Bible:Matt.6.5-Matt.6.6" parsed="|Matt|6|5|6|6" passage="Mt 6:5,6"><i>v.</i> 5,
6</scripRef>); and vain repetitions, <scripRef id="Matt.vii-p17.2" osisRef="Bible:Matt.6.7-Matt.6.8" parsed="|Matt|6|7|6|8" passage="Mt 6:7,8"><i>v.</i> 7, 8</scripRef>.</p>
<p class="indent" id="Matt.vii-p18">I. We must not be <i>proud</i> and
<i>vain-glorious</i> in prayer, nor aim at the praise of men. And
here observe,</p>
<p class="indent" id="Matt.vii-p19">1. What was the <i>way and practice of the
hypocrites.</i> In all their exercises of devotion, it was plain,
the chief thing they aimed at was to be commended by their
neighbours, and thereby to make an interest for themselves. When
they seemed to <i>soar upwards</i> in prayer (and if it be right,
it is the soul's ascent toward God), yet even then their eye was
<i>downwards</i> upon this as their <i>prey.</i> Observe,</p>
<p class="indent" id="Matt.vii-p20">(1.) What the <i>places</i> were which they
chose for their devotions; they prayed in the <i>synagogues,</i>
which were indeed proper places for public prayer, but not for
personal. They pretended hereby to do honour to the place of their
assemblies, but intended to do honour to themselves. They prayed in
<i>the corners of the streets,</i> the broad streets (so the word
signifies), which were most frequented. They withdrew thither, as
if they were under a pious impulse which would not admit delay, but
really it was to cause themselves to be taken notice of. There,
where two streets met, they were not only within view of both, but
every passenger turning close upon them would observe them, and
hear what they said.</p>
<p class="indent" id="Matt.vii-p21">(2.) The <i>posture</i> they used in
prayer; they prayed standing; this is a lawful and proper posture
for prayer (<scripRef id="Matt.vii-p21.1" osisRef="Bible:Mark.11.25" parsed="|Mark|11|25|0|0" passage="Mk 11:25">Mark xi. 25</scripRef>,
<i>When ye stand praying</i>), but kneeling being the more humble
and reverent gesture, <scripRef id="Matt.vii-p21.2" osisRef="Bible:Luke.22.41 Bible:Acts.7.60 Bible:Eph.3.14" parsed="|Luke|22|41|0|0;|Acts|7|60|0|0;|Eph|3|14|0|0" passage="Lu 22:41,Ac 7:60,Eph 3:14">Luke xxii. 41; Acts vii. 60; Eph. iii.
14</scripRef>, their standing seemed to savour of pride and
confidence in themselves (<scripRef id="Matt.vii-p21.3" osisRef="Bible:Luke.18.11" parsed="|Luke|18|11|0|0" passage="Lu 18:11">Luke xviii.
11</scripRef>), <i>The Pharisee stood and prayed.</i></p>
<p class="indent" id="Matt.vii-p22">(3.) Their <i>pride</i> in choosing these
public places, which is expressed in two things: [1.] They
<i>love</i> to pray there. They did not love prayer for its own
sake, but they loved it when it gave them an opportunity of making
themselves noticed. Circumstances may be such, that our good deeds
must needs be done openly, so as to fall under the observation of
others, and be commended by them; but the sin and danger is when we
love it, and are pleased with it, because it feeds the proud
humour. [2.] It is that they may be <i>seen of men;</i> not that
God might accept them, but that men might admire and applaud them;
and that they might easily get the estates of widows and orphans
into their hands (who would not trust such devout, praying men?)
and that, when they had them, they might devour them without being
suspected (<scripRef id="Matt.vii-p22.1" osisRef="Bible:Matt.23.14" parsed="|Matt|23|14|0|0" passage="Mt 23:14"><i>ch.</i> xxiii.
14</scripRef>); and effectually carry on their public designs to
enslave the people.</p>
<p class="indent" id="Matt.vii-p23">(4.) The <i>product</i> of all this,
<i>they have their reward;</i> they have all the recompence they
must ever expect from God for their service, and a poor recompence
it is. What will it avail us to have the good word of our
fellow-servants, if our Master do not say, <i>Well done?</i> But if
in so great a transaction as is between us and God, when we are at
prayer, we can take in so poor a consideration as the praise of men
is, it is just that that should be all our reward. They did it to
be <i>seen of men,</i> and they are so; and much good may it do
them. Note, Those that would approve themselves to God by their
integrity in their religion, must have no regard to the praise of
men; it is not to men that we pray, nor from them that we expect an
answer; they are not to be our judges, they are dust and ashes like
ourselves, and therefore we must not have our eye to them: what
passes between God and our own souls must be out of sight. In our
synagogue-worship, we must avoid every thing that tends to make our
personal devotion remarkable, as they that caused their <i>voice to
be heard on high,</i> <scripRef id="Matt.vii-p23.1" osisRef="Bible:Isa.58.4" parsed="|Isa|58|4|0|0" passage="Isa 58:4">Isa. lviii.
4</scripRef>. Public places are not proper for private solemn
prayer.</p>
<p class="indent" id="Matt.vii-p24">2. What is the <i>will of Jesus Christ</i>
in opposition to this. Humility and sincerity are the two great
lessons that Christ teaches us; <i>Thou, when thou prayest,</i> do
so and so (<scripRef id="Matt.vii-p24.1" osisRef="Bible:Matt.6.6" parsed="|Matt|6|6|0|0" passage="Mt 6:6"><i>v.</i> 6</scripRef>);
<i>thou</i> in particular by thyself, and for thyself. Personal
prayer is here supposed to be the duty and practice of all Christ's
disciples.</p>
<p class="indent" id="Matt.vii-p25">Observe, (1.) The directions here given
about it.</p>
<p class="indent" id="Matt.vii-p26">[1.] Instead of praying in <i>the
synagogues</i> and in the <i>corners of the streets, enter into thy
closet,</i> into some place of privacy and retirement. Isaac went
into the field (<scripRef id="Matt.vii-p26.1" osisRef="Bible:Gen.24.63" parsed="|Gen|24|63|0|0" passage="Ge 24:63">Gen. xxiv.
63</scripRef>), Christ to a mountain, Peter to a housetop. No place
amiss in point of ceremony, if it do but answer the end. Note,
Secret prayer is to be performed in retirement, that we may be
unobserved, and so may avoid ostentation; undisturbed, and so may
avoid distraction; unheard, and so may use greater freedom; yet if
the circumstances be such that we cannot possibly avoid being taken
notice of, we must not therefore neglect the duty, lest the
omission be a greater scandal than the observation of it.</p>
<p class="indent" id="Matt.vii-p27">[2.] Instead of doing it to be <i>seen of
men, pray to thy Father who is in secret; to me, even to me,</i>
<scripRef id="Matt.vii-p27.1" osisRef="Bible:Zech.7.5-Zech.7.6" parsed="|Zech|7|5|7|6" passage="Zec 7:5,6">Zech. vii. 5, 6</scripRef>. The
Pharisees prayed rather to men than to God; whatever was the form
of their prayer, the scope of it was to beg the applause of men,
and court their favours. "Well, do thou pray to God, and let that
be enough for thee. Pray to him as a Father, as thy Father, ready
to hear and answer, graciously inclined to pity, help, and succour
thee. Pray to thy Father <i>who is in secret.</i>" Note, In secret
prayer we must have an eye to God, as present in all places; he is
there in thy closet when no one else is there; there especially
nigh to thee in what thou <i>callest upon him for.</i> By
<i>secret</i> prayer we give God the glory of his universal
presence (<scripRef id="Matt.vii-p27.2" osisRef="Bible:Acts.17.24" parsed="|Acts|17|24|0|0" passage="Ac 17:24">Acts xvii. 24</scripRef>),
and may take to ourselves the comfort of it.</p>
<p class="indent" id="Matt.vii-p28">(2.) The encouragements here given us to
it.</p>
<p class="indent" id="Matt.vii-p29">[1.] Thy Father <i>seeth in secret;</i> his
eye is upon thee to accept thee, when the eye of no man is upon
thee to applaud thee; <i>under the fig-tree, I saw thee,</i> said
Christ to Nathaniel, <scripRef id="Matt.vii-p29.1" osisRef="Bible:John.1.48" parsed="|John|1|48|0|0" passage="Joh 1:48">John i.
48</scripRef>. He saw Paul at prayer in such a street, at such a
house, <scripRef id="Matt.vii-p29.2" osisRef="Bible:Acts.9.11" parsed="|Acts|9|11|0|0" passage="Ac 9:11">Acts ix. 11</scripRef>. There is
not a secret, sudden breathing after God, but he observes it.</p>
<p class="indent" id="Matt.vii-p30">[2.] He <i>will reward thee openly;</i>
they have their reward that do it openly, and thou shalt not lose
thine for thy doing it in secret. It is called a <i>reward,</i> but
it is <i>of grace,</i> not <i>of debt;</i> what merit can there be
in begging? The reward will be open; they shall not only have it,
but have it honourably: the open reward is that which hypocrites
are fond of, but they have not patience to stay for it; it is that
which the sincere are dead to, and they shall have it over and
above. Sometimes secret prayers are rewarded openly in this world
by signal answers to them, which manifests God's praying people in
the consciences of their adversaries; however, at the great day
there will be an open reward, when all praying people shall
<i>appear in glory</i> with the great Intercessor. The Pharisees ha
their reward <i>before all the town,</i> and it was a <i>mere flash
and shadow;</i> true Christians shall have theirs <i>before all the
world,</i> angels and men, and it shall be a <i>weight of
glory.</i></p>
<p class="indent" id="Matt.vii-p31">II. We must not <i>use vain repetitions</i>
in prayer, <scripRef id="Matt.vii-p31.1" osisRef="Bible:Matt.6.7-Matt.6.8" parsed="|Matt|6|7|6|8" passage="Mt 6:7,8"><i>v.</i> 7, 8</scripRef>.
Though the life of prayer lies in <i>lifting up the soul and
pouring out the heart,</i> yet there is some interest which words
have in prayer, especially in joint prayer; for in that, words are
necessary, and it should seem that our Saviour speaks here
especially of that; for before he said, <i>when thou prayest,</i>
he here, when <i>ye pray;</i> and the Lord's prayer which follows
is a joint prayer, and in that, he that is the mouth of others is
most tempted to an ostentation of language and expression, against
which we are here warned; <i>use not vain repetitions,</i> either
alone or with others: the Pharisees affected this, <i>they made
long prayers</i> (<scripRef id="Matt.vii-p31.2" osisRef="Bible:Matt.23.14" parsed="|Matt|23|14|0|0" passage="Mt 23:14"><i>ch.</i> xxiii.
14</scripRef>), all their care was to make them long. Now
observe,</p>
<p class="indent" id="Matt.vii-p32">1. What the <i>fault</i> is that is here
reproved and condemned; it is making a mere lip-labour of the duty
of prayer, the service of the tongue, when it is not the service of
the soul. This is expressed here by two words, <b><i>Battologia,
Polylogia</i></b>. (1.) <i>Vain repetitions</i>—tautology,
battology, idle babbling over the same words again and again to no
purpose, like <i>Battus, Sub illis montibus erant, erant sub
montibus illis;</i> like that imitation of the wordiness of a fool,
<scripRef id="Matt.vii-p32.1" osisRef="Bible:Eccl.10.14" parsed="|Eccl|10|14|0|0" passage="Ec 10:14">Eccl. x. 14</scripRef>, <i>A man
cannot tell what shall be; and what shall be after him who can
tell?</i> which is indecent and nauseous in any discourse, much
more in speaking to God. It is not all repetition in prayer that is
here condemned, but vain repetitions. Christ himself prayed, saying
the same words (<scripRef id="Matt.vii-p32.2" osisRef="Bible:Matt.26.44" parsed="|Matt|26|44|0|0" passage="Mt 26:44"><i>ch.</i> xxvi.
44</scripRef>), out of more than ordinary fervour and zeal,
<scripRef id="Matt.vii-p32.3" osisRef="Bible:Luke.22.44" parsed="|Luke|22|44|0|0" passage="Lu 22:44">Luke xxii. 44</scripRef>. So Daniel,
<scripRef id="Matt.vii-p32.4" osisRef="Bible:Dan.9.18-Dan.9.19" parsed="|Dan|9|18|9|19" passage="Da 9:18,19"><i>ch.</i> ix. 18, 19</scripRef>.
And there is a very elegant repetition of the same words, <scripRef id="Matt.vii-p32.5" osisRef="Bible:Ps.136.1-Ps.136.26" parsed="|Ps|136|1|136|26" passage="Ps 136:1-26">Ps. cxxxvi.</scripRef>. It may be of use both
to express our own affections, and to excite the affections of
others. But the superstitious rehearsing of a tale of words,
without regard to the sense of them, as the papists saying by their
beads so many Ave-Marys and Paternosters; or the barren and dry
going over of the same things again and again, merely to drill out
the prayer to such a length, and to make a show of affection when
really there is none; these are the vain repetitions here
condemned. When we would fain say much, but cannot say much to the
purpose; this is displeasing to God and all wise men. (2.) <i>Much
speaking,</i> an affectation of prolixity in prayer, either out of
pride or superstition, or an opinion that God needs either to be
informed or argued with by us, or out of mere folly and
impertinence, because men love to <i>hear themselves talk.</i> Not
that all long prayers are forbidden; Christ prayed all night,
<scripRef id="Matt.vii-p32.6" osisRef="Bible:Luke.6.12" parsed="|Luke|6|12|0|0" passage="Lu 6:12">Luke vi. 12</scripRef>. Solomon's was a
long prayer. There is sometimes need of long prayers when our
errands and our affections are extraordinary; but merely to prolong
the prayer, as if it would make it more pleasing or more prevailing
with God, is that which is here condemned; it is not much
<i>praying</i> that is condemned; no, we are bid to <i>pray
always,</i> but much <i>speaking;</i> the danger of this error is
when we only <i>say</i> our prayers, and not when we <i>pray</i>
them. This caution is explained by that of Solomon (<scripRef id="Matt.vii-p32.7" osisRef="Bible:Eccl.5.2" parsed="|Eccl|5|2|0|0" passage="Ec 5:2">Eccl. v. 2</scripRef>), <i>Let thy words be
few,</i> considerate and well weighed; <i>take with you words</i>
(<scripRef id="Matt.vii-p32.8" osisRef="Bible:Hos.14.2" parsed="|Hos|14|2|0|0" passage="Ho 14:2">Hos. xiv. 2</scripRef>), <i>choose out
words</i> (<scripRef id="Matt.vii-p32.9" osisRef="Bible:Job.9.14" parsed="|Job|9|14|0|0" passage="Job 9:14">Job ix. 14</scripRef>), and
do not say every thing that comes uppermost.</p>
<p class="indent" id="Matt.vii-p33">2. What reasons are given against this.</p>
<p class="indent" id="Matt.vii-p34">(1.) This is the way of the heathen, <i>as
the heathen do;</i> and it ill becomes Christians to worship their
God as the Gentiles worship theirs. The heathen were taught by the
light of nature to worship God; but becoming vain in their
imaginations concerning the object of their worship, no wonder they
became so concerning the manner of it, and particularly in this
instance; thinking God altogether such a one as themselves, they
thought he needed many words to make him understand what was said
to him, or to bring him to comply with their requests; as if he
were weak and ignorant, and hard to be entreated. Thus Baal's
priests were hard at it from morning till almost night with their
<i>vain repetitions;</i> <i>O Baal, hear us;</i> <i>O Baal, hear
us;</i> and vain petitions they were; but Elijah, in a grave,
composed frame, with a very concise prayer, prevailed for fire from
heaven first, and then water, <scripRef id="Matt.vii-p34.1" osisRef="Bible:1Kgs.18.26 Bible:1Kgs.18.36" parsed="|1Kgs|18|26|0|0;|1Kgs|18|36|0|0" passage="1Ki 18:26,36">1
Kings xviii. 26, 36</scripRef>. <i>Lip-labour</i> in prayer, though
ever so well <i>laboured,</i> if that be all, is but <i>lost
labour.</i></p>
<p class="indent" id="Matt.vii-p35">(2.) "It need not be your way, <i>for your
Father</i> in heaven <i>knoweth what things ye have need of before
ye ask him,</i> and therefore there is no occasion for such
abundance of words. It does not follow that therefore ye need not
pray; for God requires you by prayer to own your need of him and
dependence on him, and to please his promises; but therefore you
are to open your case, and pour out your hearts before him, and
then leave it with him." Consider, [1.] The God we pray to is our
Father by creation, by covenant; and therefore our addresses to him
should be easy, natural, and unaffected; children do not use to
make long speeches to their parents when they want any thing; it is
enough to say, <i>my head, my head.</i> Let us come to him with the
disposition of children, with love, reverence, and dependence; and
then they need not say many words, that are taught by the Spirit of
adoption to say that one aright, <i>Abba, Father.</i> [2.] He is a
Father that knows our case and knows our wants better than we do
ourselves. <i>He knows what things we have need of;</i> his eyes
run to and fro through the earth, to observe the necessities of his
people (<scripRef id="Matt.vii-p35.1" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi. 9</scripRef>),
and he often gives <i>before we call</i> (<scripRef id="Matt.vii-p35.2" osisRef="Bible:Isa.65.24" parsed="|Isa|65|24|0|0" passage="Isa 65:24">Isa. lxv. 24</scripRef>), and <i>more than we ask
for</i> (<scripRef id="Matt.vii-p35.3" osisRef="Bible:Eph.3.20" parsed="|Eph|3|20|0|0" passage="Eph 3:20">Eph. iii. 20</scripRef>), and
if he do not give his people what they ask, it is because he knows
they do not need it, and that it is not for their good; and of that
he is fitter to judge for us than we for ourselves. We need not be
long, nor use many words in representing our case; God knows it
better than we can tell him, only he will know it <i>from us (what
will ye that I should do unto you?</i>); and when we have told him
what it is, we must refer ourselves to him, <i>Lord, all my desire
is before thee,</i> <scripRef id="Matt.vii-p35.4" osisRef="Bible:Ps.38.9" parsed="|Ps|38|9|0|0" passage="Ps 38:9">Ps. xxxviii.
9</scripRef>. So far is God from being wrought upon by the length
or language of our prayers, that the most powerful intercessions
are those which are made with <i>groanings that cannot be
uttered,</i> <scripRef id="Matt.vii-p35.5" osisRef="Bible:Rom.8.26" parsed="|Rom|8|26|0|0" passage="Ro 8:26">Rom. viii. 26</scripRef>.
We are not to <i>pre</i>scribe, but <i>sub</i>scribe to God.</p>
</div><scripCom id="Matt.vii-p35.6" osisRef="Bible:Matt.6.9-Matt.6.15" parsed="|Matt|6|9|6|15" passage="Mt 6:9-15" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.9-Matt.6.15">
<h4 id="Matt.vii-p35.7">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p36">9 After this manner therefore pray ye: Our
Father which art in heaven, Hallowed be thy name.   10 Thy
kingdom come. Thy will be done in earth, as <i>it is</i> in heaven.
  11 Give us this day our daily bread.   12 And forgive
us our debts, as we forgive our debtors.   13 And lead us not
into temptation, but deliver us from evil: For thine is the
kingdom, and the power, and the glory, for ever. Amen.   14
For if ye forgive men their trespasses, your heavenly Father will
also forgive you:   15 But if ye forgive not men their
trespasses, neither will your Father forgive your trespasses.</p>
<p class="indent" id="Matt.vii-p37">When Christ had condemned what was amiss,
he directs to do better; for his are reproofs of instruction.
Because we know not what to pray for as we ought, he here helps our
infirmities, by putting words into our mouths; <i>after this manner
therefore pray ye,</i> <scripRef id="Matt.vii-p37.1" osisRef="Bible:Matt.6.9" parsed="|Matt|6|9|0|0" passage="Mt 6:9"><i>v.</i>
9</scripRef>. So many were the corruptions that had crept into this
duty of prayer among the Jews, that Christ saw it needful to give a
new directory for prayer, to show his disciples what must
ordinarily be the matter and method of their prayer, which he gives
in words that may very well be used as a form; as the summary or
contents of the several particulars of our prayers. Not that we are
tied up to the use of this form only, or of this always, as if this
were necessary to the consecrating of our other prayers; we are
here bid to pray after this manner, with these words, or to this
effect. That in Luke differs from this; we do not find it used by
the apostles; we are not here taught to pray in the name of Christ,
as we are afterward; we are here taught to pray that the kingdom
might come which did come when the Spirit was poured out: yet,
without doubt, it is very good to use it as a form, and it is a
pledge of the communion of saints, it having been used by the
church in all ages, at least (says Dr. Whitby) from the third
century. It is our Lord's prayer, it is of his composing, of his
appointing; it is very compendious, yet very comprehensive, in
compassion to our infirmities in praying. The matter is choice and
necessary, the method instructive, and the expression very concise.
It has much in a little, and it is requisite that we acquaint
ourselves with the sense and meaning of it, for it is used
acceptably no further than it is used with understanding and
without vain repetition.</p>
<p class="indent" id="Matt.vii-p38">The Lord's prayer (as indeed every prayer)
is a letter sent from earth to heaven. Here is the inscription of
the letter, the person to whom it is directed, <i>our Father;</i>
the where, <i>in heaven;</i> the contents of it in several errands
of request; the close, <i>for thine is the kingdom;</i> the seal,
<i>Amen;</i> and if you will, the date too, <i>this day.</i></p>
<p class="indent" id="Matt.vii-p39">Plainly thus: there are three parts of the
prayer.</p>
<p class="indent" id="Matt.vii-p40">I. <i>The preface, Our Father who art in
heaven.</i> Before we come to our business, there must be a solemn
address to him with whom our business lies; <i>Our Father.</i>
Intimating, that we must pray, not only alone and for ourselves,
but with and for others; for we are members one of another, and are
called into fellowship with each other. We are here taught <i>to
whom to pray,</i> to God only, and not to saints and angels, for
they are ignorant of us, are not to have the high honours we give
in prayer, nor can give favours we expect. We are taught how to
address ourselves to God, and what title to give him, that which
speaks him rather beneficent than magnificent, for we are to come
boldly to the throne of grace.</p>
<p class="indent" id="Matt.vii-p41">1. We must address ourselves to him as
<i>our Father,</i> and must call him so. He is a common Father to
all mankind by creation, <scripRef id="Matt.vii-p41.1" osisRef="Bible:Mal.2.10 Bible:Acts.17.28" parsed="|Mal|2|10|0|0;|Acts|17|28|0|0" passage="Mal 2:10,Ac 17:28">Mal.
ii. 10; Acts xvii. 28</scripRef>. He is in a special manner a
Father to the saints, by adoption and regeneration (<scripRef id="Matt.vii-p41.2" osisRef="Bible:Eph.1.5 Bible:Gal.4.6" parsed="|Eph|1|5|0|0;|Gal|4|6|0|0" passage="Eph 1:5,Ga 4:6">Eph. i. 5; Gal. iv. 6</scripRef>); and an
unspeakable privilege it is. Thus we must eye him in prayer, keep
up good thoughts of him, such as are encouraging and not
affrighting; nothing more pleasing to God, nor pleasant to
ourselves, than to call God <i>Father.</i> Christ in prayer mostly
called God <i>Father.</i> If he be our Father, he will pity us
under our weaknesses and infirmities (<scripRef id="Matt.vii-p41.3" osisRef="Bible:Ps.103.13" parsed="|Ps|103|13|0|0" passage="Ps 103:13">Ps. ciii. 13</scripRef>), will spare us (<scripRef id="Matt.vii-p41.4" osisRef="Bible:Mal.3.17" parsed="|Mal|3|17|0|0" passage="Mal 3:17">Mal. iii. 17</scripRef>), will make the best of
our performances, though very defective, will deny us nothing that
is good for us, <scripRef id="Matt.vii-p41.5" osisRef="Bible:Luke.11.11-Luke.11.13" parsed="|Luke|11|11|11|13" passage="Lu 11:11-13">Luke xi.
11-13</scripRef>. We have access with boldness to him, as to a
father, and have an <i>advocate with the Father,</i> and the Spirit
of adoption. When we come repenting of our sins, we must eye God as
a Father, as the prodigal did (<scripRef id="Matt.vii-p41.6" osisRef="Bible:Luke.15.18 Bible:Jer.3.19" parsed="|Luke|15|18|0|0;|Jer|3|19|0|0" passage="Lu 15:18,Jer 3:19">Luke xv. 18; Jer. iii. 19</scripRef>); when we
come begging for grace, and peace, and the inheritance and blessing
of sons, it is an encouragement that we come to God, not as an
unreconciled, avenging Judge, but as a loving, gracious, reconciled
Father in Christ, <scripRef id="Matt.vii-p41.7" osisRef="Bible:Jer.3.4" parsed="|Jer|3|4|0|0" passage="Jer 3:4">Jer. iii.
4</scripRef>.</p>
<p class="indent" id="Matt.vii-p42">2. As our Father <i>in heaven:</i> so in
heaven as to be every where else, for the heaven cannot contain
him; yet so in heaven as there to manifest his glory, for it is his
throne (<scripRef id="Matt.vii-p42.1" osisRef="Bible:Ps.103.19" parsed="|Ps|103|19|0|0" passage="Ps 103:19">Ps. ciii. 19</scripRef>), and
it is to believers a throne of grace: thitherward we must direct
our prayers, for Christ the Mediator is now in heaven, <scripRef id="Matt.vii-p42.2" osisRef="Bible:Heb.8.1" parsed="|Heb|8|1|0|0" passage="Heb 8:1">Heb. viii. 1</scripRef>. Heaven is out of sight,
and a world of spirits, therefore our converse with God in prayer
must be spiritual; it is on high, therefore in prayer we must be
raised above the world, and lift up our hearts, <scripRef id="Matt.vii-p42.3" osisRef="Bible:Ps.5.1" parsed="|Ps|5|1|0|0" passage="Ps 5:1">Ps. v. 1</scripRef>. Heaven is a place of perfect purity,
and we must therefore lift up pure hands, must study to sanctify
his name, who is the Holy One, and dwells in that holy place,
<scripRef id="Matt.vii-p42.4" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">Lev. x. 3</scripRef>. From heaven God
beholds the children of men, <scripRef id="Matt.vii-p42.5" osisRef="Bible:Ps.33.13-Ps.33.14" parsed="|Ps|33|13|33|14" passage="Ps 33:13,14">Ps.
xxxiii. 13, 14</scripRef>. And we must in prayer see his eye upon
us: thence he has a full and clear view of all our wants and
burdens and desires, and all our infirmities. It is the firmament
of his power likewise, as well as of his prospect, <scripRef id="Matt.vii-p42.6" osisRef="Bible:Ps.150.1" parsed="|Ps|150|1|0|0" passage="Ps 150:1">Ps. cl. 1</scripRef>. He is not only, as a
Father, able to help us, able to do great things for us, more than
we can ask or think; he has wherewith to supply our needs, for
every good gift is from above. He is a Father, and therefore we may
come to him with boldness, but a Father in heaven, and therefore we
must come with reverence, <scripRef id="Matt.vii-p42.7" osisRef="Bible:Eccl.5.2" parsed="|Eccl|5|2|0|0" passage="Ec 5:2">Eccl. v.
2</scripRef>. Thus all our prayers should correspond with that
which is our great aim as Christians, and that is, to be with God
in heaven. God and heaven, the end of our whole conversation, must
be particularly eyed in every prayer; there is the centre to which
we are all tending. By prayer, we send before us thither, where we
profess to be going.</p>
<p class="indent" id="Matt.vii-p43">II. <i>The petitions,</i> and those are
six; the three first relating more immediately to God and his
honour, the three last to our own concerns, both temporal and
spiritual; as in the ten commandments, the four first teach us our
duty toward God, and the last six our duty toward our neighbour.
The method of this prayer teaches us to seek first the <i>kingdom
of God and his righteousness,</i> and then to hope that <i>other
things shall be added.</i></p>
<p class="indent" id="Matt.vii-p44">1. <i>Hallowed be thy name.</i> It is the
same word that in other places is translated <i>sanctified.</i> But
here the old word <i>hallowed</i> is retained, only because people
were used to it in the Lord's prayer. In these words, (1.) We give
glory to God; it may be taken not as a petition, but as an
adoration; as that, <i>the Lord be magnified,</i> or
<i>glorified,</i> for God's holiness is the greatness and glory of
all his perfections. We must begin our prayers with praising God,
and it is very fit he should be first served, and that we should
give glory to God, before we expect to receive mercy and grace from
him. Let him have praise of his perfections, and then let us have
the benefit of them. (2.) We fix our end, and it is the right end
to be aimed at, and ought to be our chief and ultimate end in all
our petitions, that God may be glorified; all our other requests
must be in subordination to this, and in pursuance of it.
"<i>Father, glorify thyself</i> in giving me my daily bread and
pardoning my sins," &amp;c. Since all is of him and through him,
all must be to him and for him. In prayer our thoughts and
affections should be carried out most to the glory of God. The
Pharisees made their own name the chief end of their prayers
(<scripRef id="Matt.vii-p44.1" osisRef="Bible:Matt.6.5" parsed="|Matt|6|5|0|0" passage="Mt 6:5"><i>v.</i> 5</scripRef>, <i>to be seen
of men</i>), in opposition to which we are directed to make the
name of God our chief end; let all our petitions centre in this and
be regulated by it. "Do so and so for me, <i>for the glory of thy
name,</i> and as far as is for the glory of it." (3.) We desire and
pray that the name of God, that is, God himself, in all that
whereby he has made himself known, may be sanctified and glorified
both by us and others, and especially by himself. "Father, let thy
name be glorified as a Father, and a Father in heaven; glorify thy
goodness and thy highness, thy majesty and mercy. <i>Let thy name
be sanctified,</i> for it is a holy name; no matter what becomes of
our polluted names, but, Lord, <i>what wilt thou do to thy great
name?</i>" When we pray that God's name may be glorified, [1.] We
make a virtue of necessity; for God will <i>sanctify his own
name,</i> whether we desire it or not; <i>I will be exalted among
the heathen,</i> <scripRef id="Matt.vii-p44.2" osisRef="Bible:Ps.46.10" parsed="|Ps|46|10|0|0" passage="Ps 46:10">Ps. lxvi.
10</scripRef>. [2.] We ask for that which we are sure shall be
granted; for when our Saviour prayed, <i>Father glorify thy
name,</i> it was immediately answered, <i>I have glorified it, and
will glorify it again.</i></p>
<p class="indent" id="Matt.vii-p45">2. <i>Thy kingdom come.</i> This petition
has plainly a reference to the doctrine which Christ preached at
this time, which John Baptist had preached before, and which he
afterwards sent his apostles out to preach—<i>the kingdom of
heaven is at hand.</i> The kingdom of your Father who is in heaven,
the kingdom of the Messiah, this is at hand, pray that it may come.
Note, We should turn the word we hear into prayer, our hearts
should echo to it; does Christ promise, <i>surely I come
quickly?</i> our hearts should answer, <i>Even so, come.</i>
Ministers should pray over the word: when they preach, <i>the
kingdom of God is at hand,</i> they should pray, <i>Father, thy
kingdom come.</i> What God has promised we must pray for; for
promises are given, not to supersede, but to quicken and encourage
prayer; and when the accomplishment of a promise is near and at the
door, when the kingdom of heaven is at hand, we should then pray
for it the more earnestly; <i>thy kingdom come;</i> as Daniel set
his face to pray for the deliverance of Israel, when he understood
that the time of it was at hand, <scripRef id="Matt.vii-p45.1" osisRef="Bible:Dan.9.2" parsed="|Dan|9|2|0|0" passage="Da 9:2">Dan.
ix. 2</scripRef>. See <scripRef id="Matt.vii-p45.2" osisRef="Bible:Luke.19.11" parsed="|Luke|19|11|0|0" passage="Lu 19:11">Luke xix.
11</scripRef>. It was the Jews' daily prayer to God, <i>Let him
make his kingdom reign, let his redemption flourish, and let his
Messiah come and deliver his people.</i> Dr. Whitby, <i>ex
Vitringa.</i> "<i>Let thy kingdom come,</i> let the gospel be
preached to all and embraced by all; let all be brought to
subscribe to the record God has given in his word concerning his
Son, and to embrace him as their Saviour and Sovereign. Let the
bounds of the gospel-church be enlarged, the kingdom of the world
be made Christ's kingdom, and all men become subjects to it, and
live as becomes their character."</p>
<p class="indent" id="Matt.vii-p46">3. <i>Thy will be done in earth as it is in
heaven.</i> We pray that God's kingdom being come, we and others
may be brought into obedience to all the laws and ordinances of it.
By this let it appear that Christ's kingdom is come, <i>let God's
will be done;</i> and by this let is appear that it is come as a
<i>kingdom of heaven,</i> let it introduce a <i>heaven upon
earth.</i> We make Christ but a titular Prince, if we call him
King, and do not do his will: having prayed that he may rule us, we
pray that we may in every thing be ruled by him. Observe, (1.) The
thing prayed for, <i>thy will be done;</i> "Lord, do what thou
pleasest with me and mine; <scripRef id="Matt.vii-p46.1" osisRef="Bible:1Sam.3.18" parsed="|1Sam|3|18|0|0" passage="1Sa 3:18">1 Sam. iii.
18</scripRef>. I refer myself to thee, and am well satisfied that
all thy counsel concerning me should be performed." In this sense
Christ prayed, <i>not my will, but thine be done.</i> "Enable me to
do what is pleasing to thee; give me that grace that is necessary
to the right knowledge of thy will, and an acceptable obedience to
it. Let thy will be done conscientiously by me and others, not our
own will, the will of the flesh, or the mind, not the will of men
(<scripRef id="Matt.vii-p46.2" osisRef="Bible:1Pet.4.2" parsed="|1Pet|4|2|0|0" passage="1Pe 4:2">1 Pet. iv. 2</scripRef>), much less
Satan's will (<scripRef id="Matt.vii-p46.3" osisRef="Bible:John.8.44" parsed="|John|8|44|0|0" passage="Joh 8:44">John viii.
44</scripRef>), that we may neither displease God in any thing we
do (<i>ut nihil nostrum displiceat Deo</i>), nor be displeased at
any thing God does" (<i>ut nihil Dei displiceat nobis</i>). (2.)
The pattern of it, that it might be <i>done on earth,</i> in this
place of our trial and probation (where our work must be done, or
it never will be done), <i>as it is done in heaven,</i> that place
of rest and joy. We pray that earth may be made more like heaven by
the observance of God's will (this earth, which, through the
prevalency of Satan's will, has become so near akin to hell), and
that saints may be made more like the holy angels in their devotion
and obedience. We are <i>on earth,</i> blessed be God, not yet
<i>under the earth;</i> we pray for the <i>living</i> only, not for
<i>the dead that have gone down into silence.</i></p>
<p class="indent" id="Matt.vii-p47">4. <i>Give us this day our daily bread.</i>
Because our natural being is necessary to our spiritual well-being
in this world, therefore, after the things of God's glory, kingdom,
and will, we pray for the necessary supports and comforts of this
present life, which are the gifts of God, and must be asked of him,
<b><i>Ton arton epiousion</i></b>—<i>Bread for the day
approaching,</i> for all the remainder of our lives. <i>Bread for
the time to come, or bread for our being and subsistence,</i> that
which is agreeable to our condition in the world (<scripRef id="Matt.vii-p47.1" osisRef="Bible:Prov.30.8" parsed="|Prov|30|8|0|0" passage="Pr 30:8">Prov. xxx. 8</scripRef>), <i>food convenient for
us</i> and our families, according to our rank and station.</p>
<p class="indent" id="Matt.vii-p48">Every word here has a lesson in it: (1.) We
ask for <i>bread;</i> that teaches us sobriety and temperance; we
ask for <i>bread,</i> not dainties, not superfluities; that which
is wholesome, though it be not nice. (2.) We ask for <i>our</i>
bread; that teaches us honesty and industry: we do not ask for the
bread out of other people's mouths, not the <i>bread of deceit</i>
(<scripRef id="Matt.vii-p48.1" osisRef="Bible:Prov.20.17" parsed="|Prov|20|17|0|0" passage="Pr 20:17">Prov. xx. 17</scripRef>), not the
<i>bread of idleness</i> (<scripRef id="Matt.vii-p48.2" osisRef="Bible:Prov.31.27" parsed="|Prov|31|27|0|0" passage="Pr 31:27">Prov. xxxi.
27</scripRef>), but the bread honestly gotten. (3.) We ask for our
<i>daily</i> bread; which teaches us not to <i>take thought for the
morrow</i> (<scripRef id="Matt.vii-p48.3" osisRef="Bible:Matt.6.34" parsed="|Matt|6|34|0|0" passage="Mt 6:34"><i>v.</i> 34</scripRef>),
but constantly to depend upon divine Providence, as those that live
from hand to mouth. (4.) We beg of God to <i>give</i> it us, not
sell it us, nor lend it us, but <i>give</i> it. The greatest of men
must be beholden to the mercy of God for their <i>daily bread,</i>
(5.) We pray, "Give it to <i>us;</i> not to me only, but to others
in common with me." This teaches us charity, and a compassionate
concern for the poor and needy. It intimates also, that we ought to
pray with our families; we and our households eat together, and
therefore ought to pray together. (6.) We pray that God would give
us <i>this day;</i> which teaches us to renew the desire of our
souls toward God, as the wants of our bodies are renewed; as duly
as the day comes, we must pray to our heavenly Father, and reckon
we could as well go a day without meat, as without prayer.</p>
<p class="indent" id="Matt.vii-p49">5. <i>And forgive us our debts, as we
forgive our debtors,</i> This is connected with the former; and
<i>forgive,</i> intimating, that unless our sins be pardoned, we
can have no comfort in life, or the supports of it. <i>Our daily
bread</i> does but feed us <i>as lambs for the slaughter,</i> if
our sins be not pardoned. It intimates, likewise, that we must pray
for daily <i>pardon,</i> as duly as we pray for daily <i>bread.</i>
<i>He that is washed, needeth to wash his feet.</i> Here we
have,</p>
<p class="indent" id="Matt.vii-p50">(1.) A petition; <i>Father in heaven
forgive us our debts,</i> our debts to thee. Note, [1.] Our sins
are our debts; there is a debt of duty, which, as creatures, we owe
to our Creator; we do not pray to be discharged from that, but upon
the non-payment of that there arises a debt of punishment; in
default of obedience to the will of God, we become obnoxious <i>to
the wrath of God;</i> and for not observing the precept of the law,
we stand obliged to the penalty. A debtor is liable to process, so
are we; a malefactor is a debtor to the law, so are we. [2.] Our
hearts' desire and prayer to our heavenly Father every day should
be, that he would <i>forgive us our debts;</i> that the obligation
to punishment may be cancelled and vacated, that we may <i>not come
into condemnation;</i> that we may be discharged, and have the
comfort of it. In suing out the pardon of our sins, the great plea
we have to rely upon is the satisfaction that was made to the
justice of God for the sin of man, by the dying of the Lord Jesus
our Surety, or rather Bail to the action, that undertook our
discharge.</p>
<p class="indent" id="Matt.vii-p51">(2.) An argument to enforce this petition;
<i>as we forgive our debtors.</i> This is not a plea of merit, but
a plea of grace. Note, Those that come to God for the forgiveness
of their sins against him, must make conscience of forgiving those
who have offended them, else they curse themselves when they say
the Lord's prayer. Our duty is to <i>forgive our debtors;</i> as to
debts of money, we must not be rigorous and severe in exacting them
from those that cannot pay them without ruining themselves and
their families; but this means debt of injury; our debtors are
those that <i>trespass against us,</i> that <i>smite us</i>
(<scripRef id="Matt.vii-p51.1" osisRef="Bible:Matt.5.39-Matt.5.40" parsed="|Matt|5|39|5|40" passage="Mt 5:39,40"><i>ch.</i> v. 39, 40</scripRef>),
and in strictness of law, might be prosecuted for it; we must
forbear, and forgive, and forget the affronts put upon us, and the
wrongs done us; and this is a moral qualification for pardon and
peace; it encourages to hope, that God will <i>forgive us;</i> for
if there be in us this gracious disposition, it is wrought of God,
and therefore is a perfection eminently and transcendently in
himself; it will be an evidence to us that he has forgiven us,
having wrought in us the condition of forgiveness.</p>
<p class="indent" id="Matt.vii-p52">6. <i>And lead us not into temptation, but
deliver us from evil.</i> This petition is expressed,</p>
<p class="indent" id="Matt.vii-p53">(1.) Negatively: <i>Lead us not into
temptation.</i> Having prayed that the guilt of sin may be removed,
we pray, as it is fit, that we may never return again to folly,
that we may not be tempted to it. It is not as if God tempted any
to sin; but, "Lord, do not let Satan loose upon us; chain up that
<i>roaring lion,</i> for he is subtle and spiteful; Lord, do not
leave us to ourselves (<scripRef id="Matt.vii-p53.1" osisRef="Bible:Ps.19.13" parsed="|Ps|19|13|0|0" passage="Ps 19:13">Ps. xix.
13</scripRef>), for we are very weak; Lord, do not <i>lay
stumbling-blocks</i> and snares before us, nor put us into
circumstances that may be <i>an occasion of falling.</i>"
Temptations are to be prayed against, both because of the
discomfort and trouble of them, and because of the danger we are in
of being overcome by them, and the guilt and grief that then
follow.</p>
<p class="indent" id="Matt.vii-p54">(2.) Positively: <i>But deliver us from
evil;</i> <b><i>apo tou ponerou</i></b>—<i>from the evil one,</i>
the devil, the tempter; "keep us, that either we may not be
assaulted by him, or we may not be overcome by those assaults:" Or
<i>from the evil thing,</i> sin, the worst of evils; an evil, an
only evil; that evil thing which God hates, and which Satan tempts
men to and destroys them by. "Lord, deliver us from the evil of the
world, the corruption that is in the world through lust; from the
evil of every condition in the world; from the evil of death; from
the <i>sting of death, which is sin:</i> deliver us from ourselves,
from our own evil hearts: deliver us from evil men, that they may
not be a snare to us, nor we a prey to them."</p>
<p class="indent" id="Matt.vii-p55">III. The conclusion: <i>For thine is the
kingdom, and the power and the glory, for ever. Amen.</i> Some
refer this to David's doxology, <scripRef id="Matt.vii-p55.1" osisRef="Bible:1Chr.29.11" parsed="|1Chr|29|11|0|0" passage="1Ch 29:11">1
Chron. xxix. 11</scripRef>. <i>Thine, O Lord, is the greatness.</i>
It is,</p>
<p class="indent" id="Matt.vii-p56">1. A form of plea to enforce the foregoing
petitions. It is our duty to plead with God in prayer, to fill our
mouth with arguments (<scripRef id="Matt.vii-p56.1" osisRef="Bible:Job.23.4" parsed="|Job|23|4|0|0" passage="Job 23:4">Job xxiii.
4</scripRef>) not to move God, but to affect ourselves; to
encourage the faith, to excite our fervency, and to evidence both.
Now the best pleas in prayer are those that are taken from God
himself, and from that which he has made known of himself. We must
wrestle with God in his own strength, both as to the nature of our
pleas and the urging of them. The plea here has special reference
to the first three petitions; "<i>Father in heaven, thy kingdom
come, for thine is the kingdom; thy will be done, for thine is the
power; hallowed be thy name, for thine is the glory.</i>" And as to
our own particular errands, these are encouraging: "<i>Thine is the
kingdom;</i> thou hast the government of the world, and the
protection of the saints, thy willing subjects in it;" God gives
and saves like a king. "<i>Thine is the power,</i> to maintain and
support that kingdom, and to make good all thine engagements to thy
people." <i>Thine is the glory,</i> as the end of all that which is
given to, and done for, the saints, in answer to their prayers; for
their <i>praise waiteth</i> for him. This is matter of comfort and
holy confidence in prayer.</p>
<p class="indent" id="Matt.vii-p57">2. It is a form of praise and thanksgiving.
The best pleading with God is praising of him; it is the way to
obtain further mercy, as it qualifies us to receive it. In all our
addresses to God, it is fit that praise should have a considerable
share, for <i>praise becometh the saints;</i> they are to be our
God <i>for a name and for a praise.</i> It is just and equal; we
praise God, and give him glory, not because he needs it—he is
praised by a world of angels, but because he deserves it; and it is
our duty to give him glory, in compliance with his design in
revealing himself to us. Praise is the work and happiness of
heaven; and all that would go to heaven hereafter, must begin their
heaven now. Observe, how full this doxology is, <i>The kingdom, and
the power, and the glory,</i> it is all thine. Note, It becomes us
to be copious in praising God. A true saint never thinks he can
speak honourably enough of God: here there should be a gracious
fluency, and this <i>for ever.</i> Ascribing glory to God <i>for
ever,</i> intimates an acknowledgement, that it is eternally due,
and an earnest desire to be eternally doing it, with angels and
saints above, <scripRef id="Matt.vii-p57.1" osisRef="Bible:Ps.71.14" parsed="|Ps|71|14|0|0" passage="Ps 71:14">Ps. lxxi.
14</scripRef>.</p>
<p class="indent" id="Matt.vii-p58"><i>Lastly,</i> To all this we are taught to
affix our <i>Amen,</i> so be it. God's <i>Amen</i> is a grant; his
<i>fiat</i> is, it shall be so; our <i>Amen</i> is only a summary
desire; our <i>fiat</i> is, let it be so: it is in the token of our
desire and assurance to be heard, that we say <i>Amen.</i>
<i>Amen</i> refers to every petition going before, and thus, in
compassion to our infirmities, we are taught to knit up the whole
in one word, and so to gather up, in the general, what we have lost
and let slip in the particulars. It is good to conclude religious
duties with some warmth and vigour, that we may go from them with a
sweet savour upon our spirits. It was of old the practice of good
people to say, <i>Amen,</i> audibly at the end of every prayer, and
it is a commendable practice, provided it be done with
understanding, as the apostle directs (<scripRef id="Matt.vii-p58.1" osisRef="Bible:1Cor.14.16" parsed="|1Cor|14|16|0|0" passage="1Co 14:16">1 Cor. xiv. 16</scripRef>), and uprightly, with life
and liveliness, and inward expressions, answerable to that outward
expression of desire and confidence.</p>
<p class="indent" id="Matt.vii-p59">Most of the petitions in the Lord's prayer
had been commonly used by the Jews in their devotions, or words to
the same effect: but that clause in the fifth petition, <i>As we
forgive our debtors,</i> was perfectly new, and therefore our
Saviour here shows for what reason he added it, not with any
personal reflection upon the peevishness, litigiousness, and ill
nature of the men of that generation, though there was cause enough
for it, but only from the necessity and importance of the thing
itself. God, in forgiving us, has a peculiar respect to our
forgiving those that have injured us; and therefore, when we pray
for pardon, we must mention our making conscience of that duty, not
only to remind ourselves of it, but to bind ourselves to it. See
that parable, <scripRef id="Matt.vii-p59.1" osisRef="Bible:Matt.18.23-Matt.18.25" parsed="|Matt|18|23|18|25" passage="Mt 18:23-25"><i>ch.</i> xviii.
23-35</scripRef>. Selfish nature is loth to comply with this, and
therefore it is here inculcated, <scripRef id="Matt.vii-p59.2" osisRef="Bible:Matt.6.14-Matt.6.15" parsed="|Matt|6|14|6|15" passage="Mt 6:14,15"><i>v.</i> 14, 15</scripRef>.</p>
<p class="indent" id="Matt.vii-p60">1. In a promise. <i>If ye forgive, your
heavenly Father will also forgive.</i> Not as if this were the only
condition required; there must be repentance and faith, and new
obedience; but as where other graces are in truth, there will be
this, so this will be a good evidence of the sincerity of our other
graces. He that relents toward his brother, thereby shows that he
repents toward his God. Those which in the prayer are called
<i>debts,</i> are here called <i>trespasses, debts</i> of injury,
wrongs done to us in our bodies, goods, or reputation:
<i>trespasses</i> is an extenuating term for offences,
<b><i>paraptomata</i></b>—<i>stumbles, slips, falls.</i> Note, It
is a good evidence, and a good help of our forgiving others, to
call the injuries done us by a mollifying, excusing name. Call them
not <i>treasons,</i> but <i>trespasses;</i> not wilful injuries,
but casual inadvertencies; <i>peradventure it was an oversight</i>
(<scripRef id="Matt.vii-p60.1" osisRef="Bible:Gen.43.12" parsed="|Gen|43|12|0|0" passage="Ge 43:12">Gen. xliii. 12</scripRef>), therefore
make the best of it. We must forgive, as we hope to be forgiven;
and therefore must not only bear no malice, nor mediate revenge,
but must not upbraid our brother with the injuries he has done us,
nor rejoice in any hurt that befals him, but must be ready to help
him and do him good, and if he repent and desire to be friends
again, we must be free and familiar with him, as before.</p>
<p class="indent" id="Matt.vii-p61">2. In a threatening. "<i>But if you forgive
not</i> those that have injured you, that is a bad sign you have
not the other requisite conditions, but are altogether unqualified
for pardon: and therefore <i>your Father,</i> whom you call Father,
and who, as a father, offers you his grace upon reasonable terms,
will nevertheless <i>not forgive you.</i> And if other grace be
sincere, and yet you be defective greatly in forgiving, you cannot
expect the comfort of your pardon, but to have your spirit brought
down by some affliction or other to comply with this duty." Note,
Those who would have found mercy with God must show mercy to their
brethren; no can we expect that he should stretch out the hands of
his favour to us, unless we lift up to him <i>pure hands, without
wrath,</i> <scripRef id="Matt.vii-p61.1" osisRef="Bible:1Tim.2.8" parsed="|1Tim|2|8|0|0" passage="1Ti 2:8">1 Tim. ii. 8</scripRef>. If
we pray in anger, we have reason to fear God will answer in anger.
It has been said, Prayers made in wrath are written in gall. What
reason is it that God should forgive us the talents we are indebted
to him, if we forgive not our brethren the pence they are indebted
to us? Christ <i>came into the world</i> as the great Peace-Maker,
and not only <i>to reconcile us to God,</i> but one to another, and
in this we must comply with him. It is great presumption and of
dangerous consequence, for any to make a light matter of that which
Christ here lays such a stress upon. Men's passions shall not
frustrate God's word.</p>
</div><scripCom id="Matt.vii-p61.2" osisRef="Bible:Matt.6.16-Matt.6.18" parsed="|Matt|6|16|6|18" passage="Mt 6:16-18" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.16-Matt.6.18">
<h4 id="Matt.vii-p61.3">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p62">16 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.   17 But thou, when thou fastest, anoint
thine head, and wash thy face;   18 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.</p>
<p class="indent" id="Matt.vii-p63">We are here cautioned against hypocrisy in
fasting, as before in almsgiving, and in prayer.</p>
<p class="indent" id="Matt.vii-p64">I. It is here supposed that religious
fasting is a duty required of the disciples of Christ, when God, in
his providence, calls to it, and when the case of their own souls
upon any account requires it; <i>when the bridegroom is taken away,
then shall they fast,</i> <scripRef id="Matt.vii-p64.1" osisRef="Bible:Matt.9.15" parsed="|Matt|9|15|0|0" passage="Mt 9:15"><i>ch.</i>
ix. 15</scripRef>. Fasting is here put last, because it is not so
much a duty for its own sake, as a means to dispose us for other
duties. Prayer comes in between almsgiving and fasting, as being
the life and soul of both. Christ here speaks especially of private
fasts, such as particular persons prescribe to themselves, as
free-will offerings, commonly used among the pious Jews; some
fasted one day, some two, every week; others seldomer, as they saw
cause. On those days they did not eat till sun-set, and then very
sparingly. It was not the Pharisee's fasting <i>twice in the
week,</i> but his boasting of it, that Christ condemned, <scripRef id="Matt.vii-p64.2" osisRef="Bible:Luke.18.12" parsed="|Luke|18|12|0|0" passage="Lu 18:12">Luke xviii. 12</scripRef>. It is a laudable
practice, and we have reason to lament it, that is so generally
neglected among Christians. Anna was much in fasting, <scripRef id="Matt.vii-p64.3" osisRef="Bible:Luke.2.37" parsed="|Luke|2|37|0|0" passage="Lu 2:37">Luke ii. 37</scripRef>. Cornelius fasted and
prayed, <scripRef id="Matt.vii-p64.4" osisRef="Bible:Acts.10.30" parsed="|Acts|10|30|0|0" passage="Ac 10:30">Acts x. 30</scripRef>. The
primitive Christians were much in it, see <scripRef id="Matt.vii-p64.5" osisRef="Bible:Acts.13.3 Bible:Acts.14.23" parsed="|Acts|13|3|0|0;|Acts|14|23|0|0" passage="Ac 13:3,14:23">Acts xiii. 3; xiv. 23</scripRef>. Private fasting
is supposed, <scripRef id="Matt.vii-p64.6" osisRef="Bible:1Cor.7.5" parsed="|1Cor|7|5|0|0" passage="1Co 7:5">1 Cor. vii. 5</scripRef>.
It is an act of self-denial, and mortification of the flesh, a holy
revenge upon ourselves, and humiliation under the hand of God. The
most grown Christians must hereby own, they are so far from having
any thing to be proud of, that they are unworthy of their daily
bread. It is a means to curb the flesh and the desires of it, and
to make us more lively in religious exercises, as fulness of bread
is apt to make us drowsy. Paul was <i>in fastings often,</i> and so
he <i>kept under this body, and brought it into subjection.</i></p>
<p class="indent" id="Matt.vii-p65">II. We are cautioned not to do this <i>as
the hypocrites</i> did it, lest we lose the reward of it; and the
more difficulty attends the duty, the greater loss it is to lose
the reward of it.</p>
<p class="indent" id="Matt.vii-p66">Now, 1. The <i>hypocrites</i> pretended
fasting, when there was nothing of that contrition or humiliation
of soul in them, which is the life and soul of the duty. Theirs
were mock-fasts, the show and shadow without the substance; they
took on them to be more humbled than really they were, and so
endeavored to put a cheat upon God, than which they could not put a
greater affront upon him. The fast that God has chosen, is <i>a day
to afflict the soul, not to hang down the head like a bulrush,</i>
nor for a man <i>to spread sackcloth and ashes under him;</i> we
are quite mistaken if we call this a fast, <scripRef id="Matt.vii-p66.1" osisRef="Bible:Isa.58.5" parsed="|Isa|58|5|0|0" passage="Isa 58:5">Isa. lviii. 5</scripRef>. Bodily exercise, if that be
all, profits little, since that is not fasting to God, even to
him.</p>
<p class="indent" id="Matt.vii-p67">2. They proclaimed their fasting, and
managed it so that all who saw them might take notice that it was a
fasting-day with them. Even on these days they appeared in the
streets, whereas they should have been in their closets; and the
affected a downcast look, a melancholy countenance, a slow and
solemn pace; and perfectly disfigured themselves, that men might
see how often they fasted, and might extol them as devout,
mortified men. Note, It is sad that men, who have, in some measure,
mastered their pleasure, which is sensual wickedness, should be
ruined by their pride, which is spiritual wickedness, and no less
dangerous. Here also <i>they have their reward,</i> that praise and
applause of men which they court and covet so much; <i>they
have</i> it, and it is their all.</p>
<p class="indent" id="Matt.vii-p68">III. We are directed how to manage a
private fast; we must keep it in private, <scripRef id="Matt.vii-p68.1" osisRef="Bible:Matt.6.17-Matt.6.18" parsed="|Matt|6|17|6|18" passage="Mt 6:17,18"><i>v.</i> 17, 18</scripRef>. He does not tell us how
often we must fast; circumstances vary, and wisdom is profitable
therein to direct; the Spirit in the word has left that to the
Spirit in the heart; but take this for a rule, whenever you
undertake this duty, study therein to approve yourselves to God,
and not to recommend yourselves to the good opinion of men;
humility must evermore attend upon our humiliation. Christ does not
direct to abate any thing of the reality of the fast; he does not
say,"take a little meat, or a little drink, or a little cordial;"
no, "let the body suffer, but lay aside the show and appearance of
it; appear with thy ordinary countenance, guise, and dress; and
while thou deniest thyself thy bodily refreshments, do it so as
that it may not be taken notice of, no, not by those that are
nearest to thee; look pleasant, <i>anoint thine head and wash thy
face,</i> as thou dost on ordinary days, on purpose to conceal thy
devotion; and thou shalt be no loser in the praise of it at last;
for though it be not of men, it shall be of God." Fasting is the
humbling of the soul (<scripRef id="Matt.vii-p68.2" osisRef="Bible:Ps.35.13" parsed="|Ps|35|13|0|0" passage="Ps 35:13">Ps. xxxv.
13</scripRef>), that is the inside of the duty; let that therefore
be thy principal care, and as to the outside of it, covet not to
let it be seen. If we be sincere in our solemn fasts, and humble,
and trust God's omniscience for our witness, and his goodness for
our reward, we shall find, both that he did <i>see in secret,</i>
and will <i>reward openly.</i> Religious fasts, if rightly kept,
will shortly be recompensed with an everlasting feast. Our
acceptance with God in our private fasts should make us dead, both
to the applause of men (we must not do the duty in hopes of this),
and to the censures of men too (we must not decline the duty for
fear of them). David's fasting was turned to his reproach,
<scripRef id="Matt.vii-p68.3" osisRef="Bible:Ps.69.10" parsed="|Ps|69|10|0|0" passage="Ps 69:10">Ps. lxix. 10</scripRef>; and yet,
<scripRef id="Matt.vii-p68.4" osisRef="Bible:Matt.6.13" parsed="|Matt|6|13|0|0" passage="Mt 6:13"><i>v.</i> 13</scripRef>, <i>As for
me,</i> let them say what they will of me, <i>my prayer is unto
thee in an acceptable time.</i></p>
</div><scripCom id="Matt.vii-p68.5" osisRef="Bible:Matt.6.19-Matt.6.24" parsed="|Matt|6|19|6|24" passage="Mt 6:19-24" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.19-Matt.6.24">
<h4 id="Matt.vii-p68.6">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p69">19 Lay not up for yourselves treasures upon
earth, where moth and rust doth corrupt, and where thieves break
through and steal:   20 But lay up for yourselves treasures in
heaven, where neither moth nor rust doth corrupt, and where thieves
do not break through nor steal:   21 For where your treasure
is, there will your heart be also.   22 The light of the body
is the eye: if therefore thine eye be single, thy whole body shall
be full of light.   23 But if thine eye be evil, thy whole
body shall be full of darkness. If therefore the light that is in
thee be darkness, how great <i>is</i> that darkness!   24 No
man can serve two masters: for either he will 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.</p>
<p class="indent" id="Matt.vii-p70">Worldly-mindedness is as common and as
fatal a symptom of hypocrisy as any other, for by no sin can Satan
have a surer and faster hold of the soul, under the cloak of a
visible and passable profession of religion, than by this; and
therefore Christ, having warned us against coveting <i>the praise
of men,</i> proceeds next to warn us against coveting the wealth of
the world; in this also we must take heed, lest we be as the
hypocrites are, and do as they do: the fundamental error that they
are guilty of is, that they choose the world for <i>their
reward;</i> we must therefore take heed of hypocrisy and
worldly-mindedness, in the choice we make of our treasure, our end,
and our masters.</p>
<p class="indent" id="Matt.vii-p71">I. In choosing the <i>treasure</i> we
<i>lay up.</i> Something or other every man has which he makes his
<i>treasure,</i> his portion, which his heart is upon, to which he
carries all he can get, and which he depends upon for futurity. It
is <i>that good,</i> that chief good, which Solomon speaks of with
such an emphasis, <scripRef id="Matt.vii-p71.1" osisRef="Bible:Eccl.2.3" parsed="|Eccl|2|3|0|0" passage="Ec 2:3">Eccl. ii.
3</scripRef>. Something the soul will have, which it looks upon as
the best thing, which it has a complacency and confidence in above
other things. Now Christ designs not to deprive us of our treasure,
but to direct us in the choice of it; and here we have,</p>
<p class="indent" id="Matt.vii-p72">1. A <i>good caution</i> against making
<i>the things that are seen,</i> that <i>are temporal,</i> our best
things, and placing our happiness in them. <i>Lay not up for
yourselves treasures upon earth.</i> Christ's disciples had left
all to follow him, let them still keep in the same good mind. A
<i>treasure</i> is an abundance of something that is in itself, at
least in our opinion, precious and valuable, and likely to stand us
in stead hereafter. Now we must <i>not lay up our treasures on
earth,</i> that is, (1.) We must not count these things the best
things, nor the most valuable in themselves, nor the most
serviceable to us: we must not call them glory, as Laban's sons
did, but see and own that they have no glory in comparison with
<i>the glory that excelleth.</i> (2.) We must not covet an
abundance of these things, nor be still grasping at more and more
of them, and adding to them, as men do to that which is their
treasure, as never knowing when we have enough. (3.) We must not
confide in them for futurity, to be our security and supply in time
to come; we must not say to the gold, <i>Thou art my hope.</i> (4.)
We must not content ourselves with them, as all we need or desire:
we must be content with a little for our passage, but not with all
for our portion. These things must not be made <i>our
consolation</i> (<scripRef id="Matt.vii-p72.1" osisRef="Bible:Luke.6.24" parsed="|Luke|6|24|0|0" passage="Lu 6:24">Luke vi.
24</scripRef>), our <i>good things,</i> <scripRef id="Matt.vii-p72.2" osisRef="Bible:Luke.16.25" parsed="|Luke|16|25|0|0" passage="Lu 16:25">Luke xvi. 25</scripRef>. Let us consider we are laying
up, not for our <i>posterity</i> in this world, but for
<i>ourselves</i> in the other world. We are put to our choice, and
made in a manner our own carvers; that is ours which <i>we lay up
for ourselves.</i> It concerns thee to choose wisely, for thou art
choosing for thyself, and shalt have as thou choosest. If we know
and consider ourselves what we are, what we are made for, how large
our capacities are, and how long our continuance, and that our
souls are ourselves, we shall see it is foolish thing to <i>lay
up</i> our <i>treasures on earth.</i></p>
<p class="indent" id="Matt.vii-p73">2. Here is a <i>good reason</i> given why
we should not look upon any thing <i>on earth</i> as our
<i>treasure,</i> because it is liable to loss and decay: (1.) From
corruption within. That which is treasure <i>upon earth moth and
rust do corrupt.</i> If the <i>treasure</i> be laid up in fine
clothes, the <i>moth</i> frets them, and they are gone and spoiled
insensibly, when we thought them most securely laid up. If it be in
corn or other eatables, as his was who had his barns full
(<scripRef id="Matt.vii-p73.1" osisRef="Bible:Luke.12.16-Luke.12.17" parsed="|Luke|12|16|12|17" passage="Lu 12:16,17">Luke xii. 16, 17</scripRef>),
<i>rust</i> (so we read it) <i>corrupts</i> that:
<b><i>Brosis</i></b>—<i>eating,</i> eating by men, for <i>as goods
are increased they are increased that eat them</i> (<scripRef id="Matt.vii-p73.2" osisRef="Bible:Eccl.5.11" parsed="|Eccl|5|11|0|0" passage="Ec 5:11">Eccl. v. 11</scripRef>); eating by mice or other
vermin; manna itself bred worms; or it grows mouldy and musty, is
struck, or smutted, or blasted; fruits soon rot. Or, if we
understand it of silver and gold, they tarnish and canker; they
grow less with using, and grow worse with keeping (<scripRef id="Matt.vii-p73.3" osisRef="Bible:Jas.5.2-Jas.5.3" parsed="|Jas|5|2|5|3" passage="Jam 5:2,3">Jam. v. 2, 3</scripRef>); the <i>rust and</i>
the <i>moth</i> breed in the metal itself and in the garment
itself. Note, Worldly riches have in themselves a principal of
corruption and decay; they wither of themselves, and <i>make
themselves wings.</i> (2.) From violence without. <i>Thieves break
through and steal.</i> Every hand of violence will be aiming at the
house where <i>treasure</i> is laid up; nor can any thing be laid
up so safe, but we may be spoiled of it. <i>Numquam ego fortunæ
credidi, etiam si videretur pacem agere; omnia illa quæ in me
indulgentissime conferebat, pecuniam, honores, gloriam, eo loco
posui, unde posset ea, since metu meo, repetere—I never reposed
confidence in fortune, even if she seemed propitious: whatever were
the favours which her bounty bestowed, whether wealth, honours, or
glory, I so disposed of them, that it was in her power to recall
them without occasioning me any alarm.</i> Seneca. <i>Consol. ad
Helv.</i> It is folly to make that our <i>treasure</i> which we may
so easily be robbed of.</p>
<p class="indent" id="Matt.vii-p74">3. <i>Good counsel,</i> to make the joys
and glories of the other world, those <i>things not seen</i> that
are <i>eternal,</i> our best things, and to place our happiness in
them. <i>Lay up for yourselves treasures in heaven.</i> Note, (1.)
There are <i>treasures in heaven,</i> as sure as there are on this
earth; and those in heaven are the only true <i>treasures,</i> the
riches and glories and pleasures that are at God's right hand,
which those that are sanctified truly arrive at, when they come to
be sanctified perfectly. (2.) It is our wisdom to <i>lay up</i> our
<i>treasure in</i> those <i>treasures;</i> to give all diligence to
make sure our title to eternal life through Jesus Christ, and to
depend upon that as our happiness, and look upon all things here
below with a holy contempt, as not worthy to be compared with it.
We must firmly believe there is such a happiness, and resolve to be
content with that, and to be content with nothing short of it. If
we thus make those <i>treasures</i> ours, they are laid up, and we
may trust God to keep them safe for us; thither let us then refer
all our designs, and extend all our desires; thither let us send
before our best efforts and best affections. Let us not burthen
ourselves with the cash of this world, which will but load and
defile us, and be liable to sink us, but lay up in store good
securities. The promises are bills of exchange, by which all true
believers return their <i>treasure to heaven,</i> payable in the
future state: and thus we make that sure that will be made sure.
(3.) It is a great encouragement to us to <i>lay up</i> our
<i>treasure in heaven,</i> that there it is safe; it will not decay
of itself, no <i>moth</i> nor <i>rust</i> will <i>corrupt</i> it;
nor can we be by force or fraud deprived of it; <i>thieves do not
break through and steal.</i> It is a happiness above and beyond the
changes and chances of time, <i>an inheritance
incorruptible.</i></p>
<p class="indent" id="Matt.vii-p75">4. A <i>good reason</i> why we should thus
choose, and an evidence that we have done so (<scripRef id="Matt.vii-p75.1" osisRef="Bible:Matt.6.21" parsed="|Matt|6|21|0|0" passage="Mt 6:21"><i>v.</i> 21</scripRef>), <i>Where your treasure is,</i>
on earth or in heaven, <i>there will you heart be.</i> We are
therefore concerned to be right and wise in the choice of our
<i>treasure,</i> because the temper of our minds, and consequently
the tenor of our lives, will be accordingly either carnal or
spiritual, earthly or heavenly. The <i>heart</i> follows the
<i>treasure,</i> as the needle follows the loadstone, or the
sunflower the sun. <i>Where the treasure is there</i> the value and
esteem are, <i>there</i> the love and affection are (<scripRef id="Matt.vii-p75.2" osisRef="Bible:Col.3.2" parsed="|Col|3|2|0|0" passage="Col 3:2">Col. iii. 2</scripRef>), that way the desires and
pursuits go, thitherward the aims and intents are levelled, and all
is done with that in view. <i>Where the treasure is, there</i> our
cares and fears are, lest we come short of it; about that we are
most solicitous; <i>there</i> our hope and trust are (<scripRef id="Matt.vii-p75.3" osisRef="Bible:Prov.18.10-Prov.18.11" parsed="|Prov|18|10|18|11" passage="Pr 18:10,11">Prov. xviii. 10, 11</scripRef>); <i>there</i>
our joys and delights will be (<scripRef id="Matt.vii-p75.4" osisRef="Bible:Ps.119.111" parsed="|Ps|119|111|0|0" passage="Ps 119:111">Ps.
cxix. 111</scripRef>); and <i>there</i> our thoughts will be, there
the <i>inward</i> thought will be, the <i>first</i> thought, the
<i>free</i> thought, the <i>fixed</i> thought, the <i>frequent,</i>
the <i>familiar</i> thought. The <i>heart</i> is God's due
(<scripRef id="Matt.vii-p75.5" osisRef="Bible:Prov.23.26" parsed="|Prov|23|26|0|0" passage="Pr 23:26">Prov. xxiii. 26</scripRef>), and that
he may have it, our <i>treasure</i> must be laid up with him, and
then our souls will be lifted up to him.</p>
<p class="indent" id="Matt.vii-p76">This direction about laying up our
<i>treasure,</i> may very fitly be applied to the foregoing
caution, of not doing what we do in religion <i>to be seen of
men.</i> Our <i>treasure</i> is our alms, prayers, and fastings,
and the reward of them; if we have done these only to gain the
applause of men, we have <i>laid up this treasure on earth,</i>
have lodged it in the hands of men, and must never expect to hear
any further of it. Now it is folly to do this, for <i>the praise of
men</i> we covet so much is liable to corruption: it will soon be
rusted, and moth-eaten, and tarnished; a little folly, like a dead
fly, will spoil it all, <scripRef id="Matt.vii-p76.1" osisRef="Bible:Eccl.10.1" parsed="|Eccl|10|1|0|0" passage="Ec 10:1">Eccl. x.
1</scripRef>. Slander and calumny are <i>thieves that break through
and steal</i> it away, and so we lose all the <i>treasure</i> of
our performances; we have run in vain, and laboured in vain,
because we misplaced our intentions in doing of them. Hypocritical
services lay up nothing in heaven (<scripRef id="Matt.vii-p76.2" osisRef="Bible:Isa.58.3" parsed="|Isa|58|3|0|0" passage="Isa 58:3">Isa. lviii. 3</scripRef>); the gain of them is gone,
when the soul is called for, <scripRef id="Matt.vii-p76.3" osisRef="Bible:Job.27.8" parsed="|Job|27|8|0|0" passage="Job 27:8">Job
xxvii. 8</scripRef>. But if we have prayed and fasted and given
alms in truth and uprightness, with an eye to God and to his
acceptance, and have approved ourselves to him therein, we have
laid up that treasure <i>in heaven; a book of remembrance is
written there</i> (<scripRef id="Matt.vii-p76.4" osisRef="Bible:Mal.3.16" parsed="|Mal|3|16|0|0" passage="Mal 3:16">Mal. iii.
16</scripRef>), and being there recorded, they shall be there
rewarded, and we shall meet them again with comfort on the other
side death and the grave. Hypocrites are <i>written in the
earth</i> (<scripRef id="Matt.vii-p76.5" osisRef="Bible:Jer.17.13" parsed="|Jer|17|13|0|0" passage="Jer 17:13">Jer. xvii. 13</scripRef>),
but God's faithful ones have their names <i>written in heaven,</i>
<scripRef id="Matt.vii-p76.6" osisRef="Bible:Luke.10.20" parsed="|Luke|10|20|0|0" passage="Lu 10:20">Luke x. 20</scripRef>. Acceptance with
God is <i>treasure in heaven,</i> which can neither be corrupted
nor stolen. His <i>well done</i> shall stand for ever; and if we
have thus laid up our <i>treasure</i> with him, with him our
<i>hearts</i> will be; and where can they be better?</p>
<p class="indent" id="Matt.vii-p77">II. We must take heed of hypocrisy and
worldly-mindedness in choosing the <i>end we look at.</i> Our
concern as to this is represented by two sorts of eyes which men
have, a <i>single eye</i> and an <i>evil eye,</i> <scripRef id="Matt.vii-p77.1" osisRef="Bible:Matt.6.22-Matt.6.23" parsed="|Matt|6|22|6|23" passage="Mt 6:22,23"><i>v.</i> 22, 23</scripRef>. The expressions
here are somewhat dark because concise; we shall therefore take
them in some variety of interpretation. <i>The light of the body is
the eye,</i> that is plain; <i>the eye</i> is discovering and
directing; the <i>light of the world</i> would avail us little
without this <i>light of the body;</i> it is <i>the light of the
eye</i> that <i>rejoiceth the heart</i> (<scripRef id="Matt.vii-p77.2" osisRef="Bible:Prov.15.30" parsed="|Prov|15|30|0|0" passage="Pr 15:30">Prov. xv. 30</scripRef>), but what is that which is here
compared to <i>the eye</i> in the <i>body.</i></p>
<p class="indent" id="Matt.vii-p78">1. <i>The eye,</i> that is, <i>the
heart</i> (so some) if that <i>be
single</i>—<b><i>haplous</i></b>—<i>free and bountiful</i> (so
the word is frequently rendered, as <scripRef id="Matt.vii-p78.1" osisRef="Bible:Rom.12.8 Bible:2Cor.8.2 Bible:2Cor.9.11 Bible:2Cor.9.13 Bible:Jas.1.5" parsed="|Rom|12|8|0|0;|2Cor|8|2|0|0;|2Cor|9|11|0|0;|2Cor|9|13|0|0;|Jas|1|5|0|0" passage="Ro 12:8,2Co 8:2,9:11,13,Jam 1:5">Rom. xii. 8; 2 Cor. viii. 2, ix.
11, 13; Jam. i. 5</scripRef>, and we read of a <i>bountiful
eye,</i> <scripRef id="Matt.vii-p78.2" osisRef="Bible:Prov.22.9" parsed="|Prov|22|9|0|0" passage="Pr 22:9">Prov. xxii. 9</scripRef>). If
the heart be liberally affected and stand inclined to goodness and
charity, it will direct the man to Christian actions, the whole
conversation <i>will be full of light,</i> full of evidences and
instances of true Christianity, that <i>pure religion and undefiled
before God and the Father</i> (<scripRef id="Matt.vii-p78.3" osisRef="Bible:Jas.1.27" parsed="|Jas|1|27|0|0" passage="Jam 1:27">Jam. i.
27</scripRef>), <i>full of light,</i> of good works, which are our
<i>light shining before men;</i> but <i>if the heart be evil,</i>
covetous, and hard, and envious, griping and grudging (such a
temper of mind is often expressed by an <i>evil eye,</i> <scripRef id="Matt.vii-p78.4" osisRef="Bible:Matt.20.15 Bible:Mark.7.22 Bible:Prov.7.22" parsed="|Matt|20|15|0|0;|Mark|7|22|0|0;|Prov|7|22|0|0" passage="Mt 20:15,Mk 7:22,Pr 7:22"><i>ch.</i> xx. 15; Mark vii. 22;
Prov. xxiii. 6, 7</scripRef>), <i>the body will be full of
darkness,</i> the whole conversation will be heathenish and
unchristian. <i>The instruments of the churl are</i> and always
will be <i>evil,</i> but <i>the liberal deviseth liberal
things,</i> <scripRef id="Matt.vii-p78.5" osisRef="Bible:Isa.32.5-Isa.32.8" parsed="|Isa|32|5|32|8" passage="Isa 32:5-8">Isa. xxxii.
5-8</scripRef>. <i>If the light that is in us,</i> those affections
which should guide us to that which is good, <i>be darkness,</i> if
these be corrupt and worldly, if there be not so much as good
nature in a man, not so much as a kind disposition, <i>how great
is</i> the corruption of a man, and the <i>darkness</i> in which he
sits! This sense seems to agree with the context; we must <i>lay up
treasure in heaven</i> by liberality in giving alms, and that not
grudgingly but with cheerfulness, <scripRef id="Matt.vii-p78.6" osisRef="Bible:Luke.12.33 Bible:2Cor.9.7" parsed="|Luke|12|33|0|0;|2Cor|9|7|0|0" passage="Lu 12:33,2Co 9:7">Luke xii. 33; 2 Cor. ix. 7</scripRef>. But these
words in the parallel place do not come in upon any such occasion,
<scripRef id="Matt.vii-p78.7" osisRef="Bible:Luke.11.34" parsed="|Luke|11|34|0|0" passage="Lu 11:34">Luke xi. 34</scripRef>, and therefore
the coherence here does not determine that to be the sense of
them.</p>
<p class="indent" id="Matt.vii-p79">2. <i>The eye,</i> that is, <i>the
understanding</i> (so some); the practical judgment, the
conscience, which is to the other faculties of the soul, as <i>the
eye</i> is to the <i>body,</i> to guide and direct their motions;
now <i>if this eye be single,</i> if it make a true and right
judgment, and discern things that differ, especially in the great
concern of <i>laying up the treasure</i> so as to choose aright in
that, it will rightly guide the affections and actions, which will
all be <i>full of the light</i> of grace and comfort; <i>but if
this be evil</i> and corrupt, and instead of leading the inferior
powers, is led, and bribed, and biassed by them, if this be
erroneous and misinformed, the heart and life must needs be <i>full
of darkness,</i> and the whole conversation corrupt. They that
<i>will not understand,</i> are said to <i>walk on in darkness,</i>
<scripRef id="Matt.vii-p79.1" osisRef="Bible:Ps.82.5" parsed="|Ps|82|5|0|0" passage="Ps 82:5">Ps. lxxxii. 5</scripRef>. It is sad
when the spirit of a man, that should be <i>the candle of the
Lord,</i> is an <i>ignis fatuus:</i> when the <i>leaders of the
people,</i> the leaders of the faculties, <i>cause them to err,</i>
for then <i>they that are led of them are destroyed,</i> <scripRef id="Matt.vii-p79.2" osisRef="Bible:Isa.9.16" parsed="|Isa|9|16|0|0" passage="Isa 9:16">Isa. ix. 16</scripRef>. An error in the
practical judgment is fatal, it is that which calls <i>evil good
and good evil</i> (<scripRef id="Matt.vii-p79.3" osisRef="Bible:Isa.5.20" parsed="|Isa|5|20|0|0" passage="Isa 5:20">Isa. v.
20</scripRef>); therefore it concerns us to understand things
aright, to get our eyes anointed with eye-salve.</p>
<p class="indent" id="Matt.vii-p80">3. <i>The eye,</i> that is, <i>the aims</i>
and <i>intentions;</i> by <i>the eye</i> we set our end before us,
the mark we shoot at, the place we go to, we keep that in view, and
direct our motion accordingly; in every thing we do in religion;
there is something or other that we have in our <i>eye;</i> now
<i>if our eye be single,</i> if we aim honestly, fix right ends,
and move rightly towards them, if we aim purely and only at the
glory of God, seek his honor and favour, and direct all entirely to
him, then <i>the eye is single;</i> Paul's was so when he said,
<i>To me to live is Christ;</i> and if we be right here, <i>the
whole body will be full of light,</i> all the actions will be
regular and gracious, pleasing to God and comfortable to ourselves;
<i>but if this eye be evil,</i> if, instead of aiming only at the
glory of God, and our acceptance with him, we look aside at the
applause of men, and while we profess to honour God, contrive to
honour ourselves, and seek our own things under colour of
<i>seeking the things of Christ,</i> this spoils all, the whole
conversation will be perverse and unsteady, and the foundations
being thus out of course, there can be nothing but <i>confusion and
every evil work</i> in the superstructure. Draw the lines from the
circumference to any other point but the centre, and they will
cross. <i>If the light that is in thee be</i> not only dim, but
<i>darkness</i> itself, it is a fundamental error, and destructive
to all that follows. The end specifies the action. It is of the
last importance in religion, that we be right in our aims, and make
<i>eternal things,</i> not <i>temporal,</i> our scope, <scripRef id="Matt.vii-p80.1" osisRef="Bible:2Cor.4.18" parsed="|2Cor|4|18|0|0" passage="2Co 4:18">2 Cor. iv. 18</scripRef>. The hypocrite is like
the waterman, that looks one way and rows another; the true
Christian like the traveller, that has his journey's end in his
eye. The hypocrite soars like the kite, with his eye upon the prey
below, which he is ready to come down to when he has a fair
opportunity; the true Christian soars like the lark, higher and
higher, forgetting the things that are beneath.</p>
<p class="indent" id="Matt.vii-p81">III. We must take heed of hypocrisy and
worldly-mindedness in choosing the master we serve, <scripRef id="Matt.vii-p81.1" osisRef="Bible:Matt.6.24" parsed="|Matt|6|24|0|0" passage="Mt 6:24"><i>v.</i> 24</scripRef>. <i>No man can serve two
masters.</i> Serving <i>two masters</i> is contrary to <i>the
single eye;</i> for <i>the eye</i> will be to the master's hand,
<scripRef id="Matt.vii-p81.2" osisRef="Bible:Ps.123.1-Ps.123.2" parsed="|Ps|123|1|123|2" passage="Ps 123:1,2">Ps. cxxiii. 1, 2</scripRef>. Our
Lord Jesus here exposes the cheat which those put upon their own
souls, who think to divide between God and the world, to have a
<i>treasure on earth,</i> and a <i>treasure in heaven</i> too, to
please God and please men too. Why not? says the hypocrite; it is
good to have two strings to one's bow. They hope to make their
religion serve their secular interest, and so turn to account both
ways. The pretending mother was for dividing the child; the
Samaritans will compound between God and idols. No, says Christ,
this will not do; it is but a supposition that <i>gain is
godliness,</i> <scripRef id="Matt.vii-p81.3" osisRef="Bible:1Tim.6.5" parsed="|1Tim|6|5|0|0" passage="1Ti 6:5">1 Tim. vi. 5</scripRef>.
Here is,</p>
<p class="indent" id="Matt.vii-p82">1. A general maxim laid down; it is likely
it was a proverb among the Jews, <i>No man can serve two
masters,</i> much less two gods; for their commands will some time
or other cross or contradict one another, and their occasions
interfere. While <i>two masters</i> go together, a servant may
follow them both; but when they part, you will see to which he
belongs; he cannot love, and observe, and cleave to both as he
should. If to the one, not to the other; either this or that must
be comparatively hated and despised. This truth is plain enough in
common cases.</p>
<p class="indent" id="Matt.vii-p83">2. The application of it to the business in
hand. <i>Ye cannot serve God and Mammon.</i> <i>Mammon</i> is a
Syriac word, that signifies gain; so that whatever in this world
is, or is accounted by us to be, <i>gain</i> (<scripRef id="Matt.vii-p83.1" osisRef="Bible:Phil.3.7" parsed="|Phil|3|7|0|0" passage="Php 3:7">Phil. iii. 7</scripRef>), is <i>mammon. Whatever is in
the world, the lust of the flesh, the lust of the eye, and the
pride of life,</i> is <i>mammon.</i> To some their belly is their
<i>mammon,</i> and they serve that (<scripRef id="Matt.vii-p83.2" osisRef="Bible:Phil.3.19" parsed="|Phil|3|19|0|0" passage="Php 3:19">Phil. iii. 19</scripRef>); to others their ease, their
sleep, their sports and pastimes, are their <i>mammon</i>
(<scripRef id="Matt.vii-p83.3" osisRef="Bible:Prov.6.9" parsed="|Prov|6|9|0|0" passage="Pr 6:9">Prov. vi. 9</scripRef>); to others
worldly riches (<scripRef id="Matt.vii-p83.4" osisRef="Bible:Jas.4.13" parsed="|Jas|4|13|0|0" passage="Jam 4:13">James iv.
13</scripRef>); to others honours and preferments; the praise and
applause of men was the Pharisees' <i>mammon;</i> in a word, self,
the unity in which the world's trinity centres, sensual, secular
self, is the <i>mammon</i> which cannot be served in conjunction
with <i>God;</i> for if it be served, it is in competition with him
and in contradiction to him. He does not say, We <i>must</i> not or
we <i>should</i> not, but we <i>cannot serve God and Mammon;</i> we
<i>cannot</i> love both (<scripRef id="Matt.vii-p83.5" osisRef="Bible:1John.2.15 Bible:Jas.4.4" parsed="|1John|2|15|0|0;|Jas|4|4|0|0" passage="1Jo 2:15,Jam 4:4">1
John ii. 15; Jam. iv. 4</scripRef>); or hold to both, or hold by
both in observance, obedience, attendance, trust, and dependence,
for they are contrary the one to the other. <i>God</i> says, "<i>My
son, give me thy heart.</i>" <i>Mammon</i> says, "No, give it me."
<i>God</i> says, "<i>Be content with such things as ye have.</i>"
<i>Mammon</i> says, "Grasp at all that ever thou canst. <i>Rem,
rem, quocunque modo rem—Money, money; by fair means or by foul,
money.</i>" <i>God</i> says, "Defraud not, never lie, be honest and
just in all thy dealings." <i>Mammon</i> says "Cheat thine own
Father, if thou canst gain by it." <i>God</i> says, "Be
charitable." <i>Mammon</i> says, "Hold thy own: this giving undoes
us all." <i>God</i> says, "<i>Be careful for nothing.</i>"
<i>Mammon</i> says, "Be careful for every thing." <i>God</i> says,
"<i>Keep holy thy sabbath-day.</i>" <i>Mammon</i> says, "Make use
of that day as well as any other for the world." Thus inconsistent
are the commands of <i>God and Mammon,</i> so that we <i>cannot
serve</i> both. Let us not then <i>halt between God and Baal, but
choose ye this day whom ye will serve,</i> and abide by our
choice.</p>
</div><scripCom id="Matt.vii-p83.6" osisRef="Bible:Matt.6.25-Matt.6.34" parsed="|Matt|6|25|6|34" passage="Mt 6:25-34" type="Commentary"/><div class="Commentary" id="Bible:Matt.6.25-Matt.6.34">
<h4 id="Matt.vii-p83.7">The Sermon on the Mount.</h4>
<p class="passage" id="Matt.vii-p84">25 Therefore I say unto you, Take no thought for
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?   26 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?   27 Which of you by taking thought can add one cubit
unto his stature?   28 And why take ye thought for raiment?
Consider the lilies of the field, how they grow; they toil not,
neither do they spin:   29 And yet I say unto you, That even
Solomon in all his glory was not arrayed like one of these.  
30 Wherefore, if God so clothe the grass of the field, which to day
is, and to morrow is cast into the oven, <i>shall he</i> not much
more <i>clothe</i> you, O ye of little faith?   31 Therefore
take no thought, saying, What shall we eat? or, What shall we
drink? or, Wherewithal shall we be clothed?   32 (For after
all these things do the Gentiles seek:) for your heavenly Father
knoweth that ye have need of all these things.   33 But seek
ye first the kingdom of God, and his righteousness; and all these
things shall be added unto you.   34 Take therefore no thought
for the morrow: for the morrow shall take thought for the things of
itself. Sufficient unto the day <i>is</i> the evil thereof.</p>
<p class="indent" id="Matt.vii-p85">There is scarcely any one sin against which
our Lord Jesus more largely and earnestly warns his disciples, or
against which he arms them with more variety of arguments, than the
sin of disquieting, distracting, distrustful cares about the things
of life, which are a bad sign that both the <i>treasure</i> and the
heart are <i>on the earth;</i> and therefore he thus largely
insists upon it. Here is,</p>
<p class="indent" id="Matt.vii-p86">I. The prohibition laid down. It is the
counsel and command of the Lord Jesus, that we <i>take no
thought</i> about the things of this world; <i>I say unto you.</i>
He says it as our Lawgiver, and the Sovereign of our hearts; he
says it as our Comforter, and the Helper of our joy. What is it
that he says? It is this, and <i>he that hath ears to hear, let him
hear it. Take no thought for your life, nor yet for your body</i>
(<scripRef id="Matt.vii-p86.1" osisRef="Bible:Matt.6.25" parsed="|Matt|6|25|0|0" passage="Mt 6:25"><i>v.</i> 25</scripRef>). <i>Take no
thought, saying, What shall we eat?</i> (<scripRef id="Matt.vii-p86.2" osisRef="Bible:Matt.6.31" parsed="|Matt|6|31|0|0" passage="Mt 6:31"><i>v.</i> 31</scripRef>) and again (<scripRef id="Matt.vii-p86.3" osisRef="Bible:Matt.6.34" parsed="|Matt|6|34|0|0" passage="Mt 6:34"><i>v.</i> 34</scripRef>), <i>Take no thought,</i>
<b><i>me merimnate</i></b>—<i>Be not in care.</i> As against
hypocrisy, so against worldly cares, the caution is thrice
repeated, and yet no vain repetition: <i>precept</i> must be
<i>upon precept, and line upon line,</i> to the same purport, and
all little enough; it is a <i>sin which doth so easily beset
us.</i> It intimates how pleasing it is to Christ, and of how much
concern it is to ourselves, that we should live without
carefulness. It is the repeated command of the Lord Jesus to his
disciples, that they should not divide and pull in pieces their own
minds with care about the world. There is a <i>thought</i>
concerning the things of this life, which is not only lawful, but
duty, such as is commended in the virtuous woman. See <scripRef id="Matt.vii-p86.4" osisRef="Bible:Prov.27.23" parsed="|Prov|27|23|0|0" passage="Pr 27:23">Prov. xxvii. 23</scripRef>. The word is used
concerning Paul's care of the churches, and Timothy's care for the
state of souls, <scripRef id="Matt.vii-p86.5" osisRef="Bible:2Cor.11.28 Bible:Phil.2.20" parsed="|2Cor|11|28|0|0;|Phil|2|20|0|0" passage="2Co 11:28,Php 2:20">2 Cor. xi.
28; Phil. ii. 20</scripRef>.</p>
<p class="indent" id="Matt.vii-p87">But the <i>thought</i> here forbidden is,
1. A disquieting, tormenting <i>thought,</i> which hurries the mind
hither and thither, and hangs it in suspense; which disturbs our
joy in God, and is a damp upon our hope in him; which breaks the
sleep, and hinders our enjoyment of ourselves, of our friends, and
of what God has given us. 2. A distrustful, unbelieving
<i>thought.</i> God has promised to provide for those that are his
all things needful for life as well as godliness, <i>the life that
now is,</i> food and a covering: not dainties, but necessaries. He
never said, "They shall be feasted," but, "<i>Verily, they shall be
fed.</i>" Now an inordinate care for time to come, and fear of
wanting those supplies, spring from a disbelief of these promises,
and of the wisdom and goodness of Divine Providence; and that is
the evil of it. As to present sustenance, we may and must use
lawful means to get it, else we tempt God; we must be diligent in
our callings, and prudent in proportioning our expenses to what we
have, and we must pray for <i>daily bread;</i> and if all other
means fail, we may and must ask relief of those that are able to
give it. He was none of the best of men that said, <i>To beg I am
ashamed</i> (<scripRef id="Matt.vii-p87.1" osisRef="Bible:Luke.16.3" parsed="|Luke|16|3|0|0" passage="Lu 16:3">Luke xvi. 3</scripRef>);
as he was, who (<scripRef id="Matt.vii-p87.2" osisRef="Bible:Matt.6.21" parsed="|Matt|6|21|0|0" passage="Mt 6:21"><i>v.</i>
21</scripRef>) <i>desired to be fed with the crumbs;</i> but for
the future, we must <i>cast our care upon God,</i> and <i>take no
thought,</i> because it looks like a jealousy of God, who knows how
to give what we want when we know not now to get it. Let our souls
dwell at ease in him! This gracious carelessness is the same with
that sleep which God gives to his beloved, in opposition to the
worldling's toil, <scripRef id="Matt.vii-p87.3" osisRef="Bible:Ps.127.2" parsed="|Ps|127|2|0|0" passage="Ps 127:2">Ps. cxxvii.
2</scripRef>. Observe the cautions here,</p>
<p class="indent" id="Matt.vii-p88">(1.) <i>Take no thought for your life.</i>
Life is our greatest concern for this world; <i>All that a man has
will he give for his life;</i> yet take no thought about it. [1.]
Not about the <i>continuance</i> of it; refer it to God to
<i>lengthen</i> or <i>shorten</i> it as he pleases; <i>my times are
in thy hand,</i> and they are in a good hand. [2.] Not about the
<i>comforts</i> of this life; refer it to God to embitter or
sweeten it as he pleases. We must not be solicitous, no not about
the necessary support of this life, <i>food</i> and <i>raiment;</i>
these God has promised, and therefore we may more confidently
expect; say not, <i>What shall we eat?</i> It is the language of
one at a loss, and almost despairing; whereas, though many good
people have the prospect of little, yet there are few but have
present support.</p>
<p class="indent" id="Matt.vii-p89">(2.) <i>Take no thought for the morrow,</i>
for the time to come. Be not solicitous for the future, how you
shall live next year, or when you are old, or what you shall leave
behind you. As we must not <i>boast</i> of to-morrow, so we must
not <i>care for</i> to-morrow, or the events of it.</p>
<p class="indent" id="Matt.vii-p90">II. The reasons and arguments to enforce
this prohibition. One would think the command of Christ was enough
to restrain us from this foolish sin of disquieting, distrustful
care, independently of the comfort of our own souls, which is so
nearly concerned; but to show how much the heart of Christ is upon
it, and what <i>pleasures he takes</i> in those that <i>hope in his
mercy,</i> the command is backed with the most powerful arguments.
If reason may but rule us, surely we shall ease ourselves of these
thorns. To free us from anxious thoughts, and to expel them, Christ
here suggests to us <i>comforting</i> thoughts, that we may be
filled with them. It will be worth while to take pains with our own
hearts, to argue them out of their disquieting cares, and to make
ourselves ashamed of them. They may be weakened by right reason,
but it is by an active faith only that they can be overcome.
Consider then,</p>
<p class="indent" id="Matt.vii-p91">1. <i>Is not the life more than meat, and
the body than raiment?</i> <scripRef id="Matt.vii-p91.1" osisRef="Bible:Matt.6.25" parsed="|Matt|6|25|0|0" passage="Mt 6:25"><i>v.</i>
25</scripRef>. Yes, no doubt it is; so he says who had reason to
understand the true value of present things, for he made them, he
supports them, and supports us by them; and the thing speaks for
itself. Note, (1.) Our <i>life</i> is a greater blessing than our
<i>livelihood.</i> It is true, life cannot subsist without a
livelihood; but the meat and raiment which are here represented as
inferior to the life and body are such as are for ornament and
delight; for about such as are for ornament ad delight; for about
such we are apt to be solicitous. Meat and raiment are in order to
life, and the <i>end</i> is more noble and excellent than the
<i>means.</i> The daintiest food and finest raiment are from the
<i>earth,</i> but life from the <i>breath of God.</i> Life is the
<i>light of men;</i> meat is but the <i>oil</i> that feeds that
light: so that the difference between rich and poor is very
inconsiderable, since, in the greatest things, they stand on the
same level, and differ only in the less. (2.) This is an
encouragement to us to trust God for <i>food</i> and
<i>raiment,</i> and so to ease ourselves of all perplexing cares
about them. God has given us life, and given us the body; it was an
act of power, it was an act of favour, it was done without our
care: what cannot he do for us, who did that?—what will he not? If
we take care about our souls and eternity, which are more than the
body, and its life, we may leave it to God to provide for us food
and raiment, which are less. God has maintained our lives hitherto;
if sometimes with pulse and water, that has answered the end; he
has protected us and kept us alive. He that guards us against the
evils we are exposed to, will supply us with the <i>good things</i>
we are in need of. If he had been pleased to kill us, to starve us,
he would not so often have <i>given his angels a charge concerning
us</i> to keep us.</p>
<p class="indent" id="Matt.vii-p92">2. <i>Behold the fowls of the air,</i> and
<i>consider the lilies of the field.</i> Here is an argument taken
from God's common providence toward the inferior creatures, and
their dependence, according to their capacities, upon that
providence. A fine pass fallen man has come to, that he must be
sent to school to the <i>fowls of the air,</i> and that they must
<i>teach him!</i> <scripRef id="Matt.vii-p92.1" osisRef="Bible:Job.12.7-Job.12.8" parsed="|Job|12|7|12|8" passage="Job 12:7,8">Job xii. 7,
8</scripRef>.</p>
<p class="indent" id="Matt.vii-p93">(1.) Look upon the <i>fowls,</i> and learn
to trust God <i>for food</i> (<scripRef id="Matt.vii-p93.1" osisRef="Bible:Matt.6.26" parsed="|Matt|6|26|0|0" passage="Mt 6:26"><i>v.</i>
26</scripRef>), and disquiet not yourselves with thoughts <i>what
you shall eat.</i></p>
<p class="indent" id="Matt.vii-p94">[1.] Observe the providence of God
concerning them. Look upon them, and receive instruction. There are
various sorts of fowls; they are numerous, some of them ravenous,
but they are all fed, and fed with food convenient for them; it is
rare that any of them perish for want of food, even in winter, and
there goes no little to feed them all the year round. The fowls, as
they are least serviceable to man, so they are least within his
care; men often feed upon them, but seldom feed them; yet they are
fed, we know not how, and some of them fed best in the hardest
weather; and it is <i>your heavenly Father that feeds them;</i> he
<i>knows all the wild fowls of the mountains,</i> better than you
know the tame ones at your own barn-door, <scripRef id="Matt.vii-p94.1" osisRef="Bible:Ps.50.11" parsed="|Ps|50|11|0|0" passage="Ps 50:11">Ps. l. 11</scripRef>. Not a sparrow lights to the
ground, to pick up a grain of corn, but by the providence of God,
which extends itself to the meanest creatures. But that which is
especially observed here is, that they are fed without any care or
project of their own; <i>they sow not, neither do they reap, nor
gather into barns.</i> The ant indeed does, and the bee, and they
are set before us as examples of prudence and industry; but the
fowls of the air do not; they make no provision for the future
themselves, and yet every day, as duly as the day comes, provision
is made for them, and their <i>eyes wait on God,</i> that great and
good Housekeeper, who <i>provides food for all flesh.</i></p>
<p class="indent" id="Matt.vii-p95">[2.] Improve this for your encouragement to
trust in God. <i>Are ye not much better than they?</i> Yes,
certainly you are. Note, The <i>heirs</i> of heaven are much better
than the <i>fowls</i> of heaven; nobler and more excellent beings,
and, by faith, they soar higher; they are of a better nature and
nurture, <i>wiser than the fowls of heaven</i> (<scripRef id="Matt.vii-p95.1" osisRef="Bible:Job.35.11" parsed="|Job|35|11|0|0" passage="Job 35:11">Job xxxv. 11</scripRef>): though the children of this
world, that <i>know not the judgment of the Lord,</i> are not so
wise as <i>the stork, and the crane, and the swallow</i> (<scripRef id="Matt.vii-p95.2" osisRef="Bible:Jer.8.7" parsed="|Jer|8|7|0|0" passage="Jer 8:7">Jer. viii. 7</scripRef>), you are dearer to God,
and nearer, though they fly in the open firmament of heaven. He is
their Master and Lord, their Owner and Master; but besides all
this, he is your Father, and in his account <i>ye are of more value
than many sparrows;</i> you are his children, his first-born; now
he that feeds his birds surely will not starve his babes. They
trust your Father's providence, and will not you trust it? In
dependence upon that, they are careless for the morrow; and being
so, they live the merriest lives of all creatures; they <i>sing
among the branches</i> (<scripRef id="Matt.vii-p95.3" osisRef="Bible:Ps.104.12" parsed="|Ps|104|12|0|0" passage="Ps 104:12">Ps. civ.
12</scripRef>), and, to the best of their power, they praise their
Creator. If we were, by faith, as unconcerned about the morrow as
they are, we should sing as cheerfully as they do; for it is
worldly care that mars our mirth and damps our joy, and silences
our praise, as much as any thing.</p>
<p class="indent" id="Matt.vii-p96">(2.) Look upon the <i>lilies,</i> and learn
to trust God for <i>raiment.</i> That is another part of our care,
<i>what we shall put on;</i> for decency, to cover us; for defence,
to keep us warm; yea, and, with many, for dignity and ornament, to
make them look great and fine; and so much concerned are they for
gaiety and variety in their clothing, that this care returns almost
as often as that for their daily bread. Now to ease us of this
care, let us <i>consider the lilies of the field;</i> not only
<i>look upon</i> them (every eyes does that with pleasure), but
<i>consider</i> them. Note, There is a great deal of good to be
learned from what we see every day, if we would but consider it,
<scripRef id="Matt.vii-p96.1" osisRef="Bible:Prov.6.6 Bible:Prov.24.32" parsed="|Prov|6|6|0|0;|Prov|24|32|0|0" passage="Pr 6:6,24:32">Prov. vi. 6; xxiv.
32</scripRef>.</p>
<p class="indent" id="Matt.vii-p97">[1.] Consider how <i>frail</i> the lilies
are; they are the <i>grass of the field.</i> Lilies, though
distinguished by their colours, are still but <i>grass.</i> Thus
<i>all flesh is grass:</i> though some in the endowments of body
and mind are as lilies, much admired, still they are grass; the
grass of the field in nature and constitution; they stand upon the
same level with others. Man's days, at best, are <i>as grass,</i>
as the <i>flower of the grass</i> <scripRef id="Matt.vii-p97.1" osisRef="Bible:1Pet.1.24" parsed="|1Pet|1|24|0|0" passage="1Pe 1:24">1
Pet. i. 24</scripRef>. This grass <i>to-day is,</i> and
<i>to-morrow is cast into the oven;</i> in a little while the place
that <i>knows us</i> will <i>know us no more.</i> The grave is the
oven into which we shall be cast, and in which we shall be consumed
as grass in the fire, <scripRef id="Matt.vii-p97.2" osisRef="Bible:Ps.49.14" parsed="|Ps|49|14|0|0" passage="Ps 49:14">Ps. xlix.
14</scripRef>. This intimates a reason why we should not take
thought for the morrow, what we shall put on, because perhaps, by
to-morrow, we may have occasion for our grave-clothes.</p>
<p class="indent" id="Matt.vii-p98">[2.] Consider how <i>free from care</i> the
lilies are: they <i>toil not</i> as men do, to earn clothing; as
servants, to earn their liveries; <i>neither do they spin,</i> as
women do, to make clothing. It does not follow that we must
therefore neglect, or do carelessly, the proper business of this
life; it is the praise of the virtuous woman, that <i>she lays her
hand to the spindle, makes fine linen and sells it,</i> <scripRef id="Matt.vii-p98.1" osisRef="Bible:Prov.31.19 Bible:Prov.31.24" parsed="|Prov|31|19|0|0;|Prov|31|24|0|0" passage="Pr 31:19,24">Prov. xxxi. 19, 24</scripRef>. Idleness
<i>tempts</i> God, instead of <i>trusting</i> him; but he that
provides for inferior creatures, without their labour, will much
more provide for us, by blessing our labour, which he has made our
duty. And if we should, through sickness, be unable to <i>toil</i>
and <i>spin,</i> God can furnish us with what is necessary for
us.</p>
<p class="indent" id="Matt.vii-p99">[3.] Consider how <i>fair,</i> how
<i>fine</i> the lilies are; <i>how they grow;</i> what they <i>grow
from.</i> The root of the lily or tulip, as other bulbous roots,
is, in winter, lost and buried under ground, yet, when spring
returns, it appears, and starts up in a little time; hence it is
promised to God's Israel, that they should grow <i>as the lily,</i>
<scripRef id="Matt.vii-p99.1" osisRef="Bible:Hos.14.5" parsed="|Hos|14|5|0|0" passage="Ho 14:5">Hos. xiv. 5</scripRef>. Consider what
they <i>grow to.</i> Out of that obscurity in a few weeks they come
to be so very gay, that even <i>Solomon, in all his glory, was not
arrayed like one of these.</i> The array of Solomon was very
splendid and magnificent: he that had the peculiar treasure of
kings and provinces, and studiously affected pomp and gallantry,
doubtless had the richest clothing, and the best made up, that
could be got; especially when he appeared in his glory on high
days. And yet, let him dress himself as fine as he could, he comes
far short of the beauty of the lilies, and a bed of tulips
outshines him. Let us, therefore, be ambitious of the <i>wisdom</i>
of Solomon, in which he was outdone by none (wisdom to do our duty
in our places), rather than the <i>glory</i> of Solomon, in which
he was outdone by the lilies. Knowledge and grace are the
perfection of man, not beauty, much less fine clothes. Now God is
here said thus to <i>clothe the grass of the field.</i> Note, All
the excellences of the creature flow from God, the Fountain and
spring of them. It was he that gave the horse his strength, and the
lily its beauty; every creature is in itself, as well as to us,
what he makes it to be.</p>
<p class="indent" id="Matt.vii-p100">[4.] Consider how instructive all this is
to us, <scripRef id="Matt.vii-p100.1" osisRef="Bible:Matt.6.30" parsed="|Matt|6|30|0|0" passage="Mt 6:30"><i>v.</i> 30</scripRef>.</p>
<p class="indent" id="Matt.vii-p101"><i>First,</i> As to <i>fine</i> clothing,
this teaches us not to care for it at all, not to covet it, nor to
be proud of it, not to make the <i>putting on of apparel</i> our
<i>adorning,</i> for after all our care in this the lilies will far
outdo us; we cannot dress so fine as they do, why then should we
attempt to vie with them? Their adorning will soon perish, and so
will ours; they fade—<i>are to-day,</i> and <i>to-morrow are
cast,</i> as other rubbish, <i>into the oven;</i> and the clothes
we are proud of are wearing out, the gloss is soon gone, the color
fades, the shape goes out of fashion, or in awhile the garment
itself is worn out; such is man in all his pomp (<scripRef id="Matt.vii-p101.1" osisRef="Bible:Isa.40.6-Isa.40.7" parsed="|Isa|40|6|40|7" passage="Isa 40:6,7">Isa. xl. 6, 7</scripRef>), especially rich men
(<scripRef id="Matt.vii-p101.2" osisRef="Bible:Jas.1.10" parsed="|Jas|1|10|0|0" passage="Jam 1:10">Jam. i. 10</scripRef>); they <i>fade
away in their ways.</i></p>
<p class="indent" id="Matt.vii-p102"><i>Secondly,</i> As to <i>necessary</i>
clothing; this teaches us to cast the care of it upon
God—Jehovah-jireh; trust him that clothes the lilies, to provide
for you what you shall <i>put on.</i> If he give such fine clothes
to the grass, much more will he give fitting clothes to his own
children; clothes that shall be warm upon them, not only <i>when he
quieteth the earth with the south wind,</i> but when he disquiets
it with the <i>north wind,</i> <scripRef id="Matt.vii-p102.1" osisRef="Bible:Job.37.17" parsed="|Job|37|17|0|0" passage="Job 37:17">Job
xxxvii. 17</scripRef>. He shall much more clothe you: for you are
nobler creatures, of a more excellent being; if so he clothe the
short-lived grass, much more will he clothe you that are made for
immortality. Even the children of Nineveh are preferred before the
gourd (<scripRef id="Matt.vii-p102.2" osisRef="Bible:Jonah.4.10-Jonah.4.11" parsed="|Jonah|4|10|4|11" passage="Jon 4:10,11">Jonah iv. 10,
11</scripRef>), much more the sons of Zion, that are in covenant
with God. Observe the title he gives them (<scripRef id="Matt.vii-p102.3" osisRef="Bible:Matt.6.30" parsed="|Matt|6|30|0|0" passage="Mt 6:30"><i>v.</i> 30</scripRef>), <i>O ye of little faith.</i>
This may be taken, 1. As an encouragement to truth faith, though it
be but weak; it entitles us to the divine care, and a promise of
suitable supply. Great faith shall be commended, and shall procure
great things, but little faith shall not be rejected, even that
shall procure food and raiment. <i>Sound</i> believers shall be
provided for, though they be not <i>strong</i> believers. The babes
in the family are fed and clothed, as well as those that are grown
up, and with a special care and tenderness; say not, I am but a
child, but a dry tree (<scripRef id="Matt.vii-p102.4" osisRef="Bible:Isa.56.3 Bible:Isa.56.5" parsed="|Isa|56|3|0|0;|Isa|56|5|0|0" passage="Isa 56:3,5">Isa. lvi. 3,
5</scripRef>), for though <i>poor and needy</i> yet <i>the Lord
thinketh on thee.</i> Or, 2. It is rather a rebuke to weak faith,
though it be true, <scripRef id="Matt.vii-p102.5" osisRef="Bible:Matt.14.31" parsed="|Matt|14|31|0|0" passage="Mt 14:31"><i>ch.</i> xiv.
31</scripRef>. It intimates what is at the bottom of all our
inordinate care and thoughtfulness; it is owing to the weakness of
our faith, and the remains of unbelief in us. If we had but more
faith, we should have less care.</p>
<p class="indent" id="Matt.vii-p103">3. <i>Which of you,</i> the wisest, the
strongest of you, <i>by taking thought, can add one cubit to his
stature?</i> (<scripRef id="Matt.vii-p103.1" osisRef="Bible:Matt.6.27" parsed="|Matt|6|27|0|0" passage="Mt 6:27"><i>v.</i> 27</scripRef>)
to <i>his age,</i> so some; but the measure of a cubit denotes it
to be meant of the stature, and the age at longest is but a span,
<scripRef id="Matt.vii-p103.2" osisRef="Bible:Ps.39.5" parsed="|Ps|39|5|0|0" passage="Ps 39:5">Ps. xxxix. 5</scripRef>. Let us
consider, (1.) We did not arrive at the stature we are of by our
own care and thought, but by the providence of God. An infant of a
span long has grown up to be a man of six feet, and how was one
cubit after another added to his stature? not by his own forecast
or contrivance; he grew he knew not how, by the power and goodness
of God. Now he that made our bodies, and made them of such size,
surely will take care to provide for them. Note, God is to be
acknowledged in the increase of our bodily strength and stature,
and to be trusted for all needful supplies, because he has made it
to appear, that he is mindful for the body. The growing age is the
thoughtless, careless age, yet we grow; and shall not he who reared
us to this, provide for us now we are reared? (2.) We cannot alter
the stature we are of, if we would: what a foolish and ridiculous
thing would it be for a man of low stature to perplex himself, to
break his sleep, and beat his brains, about it, and to be
continually taking thought how he might be a cubit higher; when,
after all, he knows he cannot effect it, and therefore he had
better be content and take it as it is! We are not all of a size,
yet the difference in stature between one and another is not
material, nor of any great account; a little man is ready to wish
he were as tall as such a one, but he knows it is to no purpose,
and therefore does as well as he can with it. Now as we do in
reference to our bodily stature, so we should do in reference to
our worldly estate. [1.] We should not covet an abundance of the
wealth of this world, any more than we would covet the addition of
a cubit to one's stature, which is a great deal in a man's height;
it is enough to grow by inches; such an addition would but make one
unwieldy, and a burden to one's self. [2.] We must reconcile
ourselves to our state, as we do to our stature; we must set the
conveniences against the inconveniences, and so make a virtue of
necessity: what cannot be remedied must be made the best of. We
cannot alter the disposals of Providence, and therefore must
acquiesce in them, accommodate ourselves to them, and relieve
ourselves, as well as we can, against inconveniences, as Zaccheus
against the inconvenience of his stature, by climbing into the
tree.</p>
<p class="indent" id="Matt.vii-p104">4. <i>After all these things do the
Gentiles seek,</i> <scripRef id="Matt.vii-p104.1" osisRef="Bible:Matt.6.32" parsed="|Matt|6|32|0|0" passage="Mt 6:32"><i>v.</i>
32</scripRef>. Thoughtfulness about the world is a
<i>heathenish</i> sin, and unbecoming <i>Christians.</i> The
<i>Gentiles</i> seek <i>these things,</i> because they know not
<i>better things;</i> they are eager for this world, because they
are strangers to a better; they seek these things with care and
anxiety, because they are <i>without God in the world,</i> and
understand not his providence. They fear and worship their idols,
but know not how to trust them for deliverance and supply, and,
therefore, are themselves full of care; but it is a shame for
Christians, who build upon nobler principles, and profess a
religion which teaches them not only that there is a Providence,
but that there are promises made to the good of the life that now
is, which teaches them a confidence in God and a contempt of the
world, and gives such reasons for both; it is a shame for them to
walk as Gentiles walk, and to fill their heads and hearts with
these things.</p>
<p class="indent" id="Matt.vii-p105">5. <i>Your heavenly Father knows ye have
need of all these things;</i> these necessary things, food and
raiment; he knows our wants better than we do ourselves; though he
be in heaven, and his children on earth, he observes what the least
and poorest of them has occasion for (<scripRef id="Matt.vii-p105.1" osisRef="Bible:Rev.2.9" parsed="|Rev|2|9|0|0" passage="Re 2:9">Rev. ii. 9</scripRef>), <i>I know thy poverty.</i> You
think, if such a good friend did not but know your wants and
straits, you would soon have relief: your God knows them; and he is
your Father that loves you and pities you, and is ready to help
you; your heavenly Father, who has wherewithal to supply all your
needs: away, therefore, with all disquieting thoughts and cares; go
to thy Father; tell him, <i>he knows that thou has need of such and
such things;</i> he asks you, <i>Children, have you any meat?</i>
<scripRef id="Matt.vii-p105.2" osisRef="Bible:John.21.5" parsed="|John|21|5|0|0" passage="Joh 21:5">John xxi. 5</scripRef>. Tell him
whether you have or have not. Though he knows our wants, he will
know them from us; and when we have opened them to him, let us
cheerfully refer ourselves to his wisdom, power, and goodness, for
our supply. Therefore, we should ease ourselves of the burthen of
care, by casting it upon God, because it is he <i>that careth for
us</i> (<scripRef id="Matt.vii-p105.3" osisRef="Bible:1Pet.5.7" parsed="|1Pet|5|7|0|0" passage="1Pe 5:7">1 Pet. v. 7</scripRef>), and
what needs all this ado? If he care, why should be care?</p>
<p class="indent" id="Matt.vii-p106">6. <i>Seek first the kingdom of God, and
his righteousness, and all these things shall be added unto
you.</i> <scripRef id="Matt.vii-p106.1" osisRef="Bible:Matt.6.33" parsed="|Matt|6|33|0|0" passage="Mt 6:33"><i>v.</i> 33</scripRef>. Here
is a double argument against the sin of <i>thoughtfulness;</i>
<i>take no thought</i> for your life, the life of the body; for,
(1.) You have greater and better things to take thought about, the
life of your soul, your eternal happiness; that is the <i>one thing
needful</i> (<scripRef id="Matt.vii-p106.2" osisRef="Bible:Luke.10.42" parsed="|Luke|10|42|0|0" passage="Lu 10:42">Luke x. 42</scripRef>),
about which you should employ your thoughts, and which is commonly
neglected in those hearts wherein worldly cares have the ascendant.
If we were but more careful to please God, and to work out our own
salvation, we should be less solicitous to please ourselves, and
work out an estate in the world. Thoughtfulness for our souls in
the most effectual cure of thoughtfulness for the world. (2.) You
have a surer and easier, a safer and more compendious way to obtain
the necessaries of this life, than by carking, and caring, and
fretting about them; and that is, by <i>seeking first the kingdom
of God,</i> and making religion your business: say not that this is
the way to starve, no, it is the way to be well provided for, even
in this world. Observe here,</p>
<p class="indent" id="Matt.vii-p107">[1.] The great duty required: it is the sum
and substance of our whole duty: "<i>Seek first the kingdom of
God,</i> mind religion as your great and principle concern." Our
duty is to seek; to desire, pursue, and aim at these things; it is
a word that has in it much of the constitution of the new covenant
in favour of us; <i>though we have not attained,</i> but in many
things fail and come short, sincere seeking (a careful concern and
an earnest endeavor) is accepted. Now observe, <i>First,</i> The
object of this seeking; <i>The kingdom of God, and his
righteousness;</i> we must mind heaven as our end, and holiness as
our way. "Seek the comforts of the kingdom of grace and glory as
your felicity. Aim at the <i>kingdom of heaven;</i> press towards
it; give diligence to make it sure; resolve not to take up short of
it; seek for this glory, honour, and immortality; prefer heaven and
heavenly blessings far before earth and earthly delights." We make
nothing of our religion, if we do not make heaven of it. And with
the <i>happiness</i> of this kingdom, seek the <i>righteousness</i>
of it; <i>God's righteousness,</i> the righteousness which he
requires to be wrought <i>in</i> us, and wrought <i>by</i> us, such
as exceeds that of the scribes and Pharisees; we must <i>follow
peace and holiness,</i> <scripRef id="Matt.vii-p107.1" osisRef="Bible:Heb.12.14" parsed="|Heb|12|14|0|0" passage="Heb 12:14">Heb. xii.
14</scripRef>. <i>Secondly,</i> The order of it. <i>Seek first the
kingdom of God.</i> Let your care for your souls and another world
take the place of all other cares: and let all the concerns of this
life be made subordinate to those of the life to come: we must seek
the things of Christ more than our own things; and if every they
come in competition, we must remember to which we are to give the
preference. "Seek these things <i>first;</i> first in thy days: let
the morning of thy youth be dedicated to God. Wisdom must be sought
early; it is good beginning betimes to be religious. Seek the first
every day; let waking thoughts be of God." Let this be our
principle, to do that first which is most needful, and let him that
is the First, have the first.</p>
<p class="indent" id="Matt.vii-p108">[2.] The gracious promise annexed; <i>all
these things,</i> the necessary supports of life, <i>shall be added
unto you;</i> shall be <i>given over and above;</i> so it is in the
margin. You shall have what you seek, the <i>kingdom of God and his
righteousness,</i> for never any sought <i>in vain,</i> that sought
<i>in earnest;</i> and besides that, you shall have food and
raiment, by way of overplus; as he that buys goods has paper and
packthread given him in the bargain. <i>Godliness has the promise
of the life that now is,</i> <scripRef id="Matt.vii-p108.1" osisRef="Bible:1Tim.4.8" parsed="|1Tim|4|8|0|0" passage="1Ti 4:8">1 Tim. iv.
8</scripRef>. Solomon asked wisdom, and had that and other things
added to him, <scripRef id="Matt.vii-p108.2" osisRef="Bible:2Chr.1.11-2Chr.1.12" parsed="|2Chr|1|11|1|12" passage="2Ch 1:11,12">2 Chron. i. 11,
12</scripRef>. O what a blessed change would it make in our hearts
and lives, did we but firmly believe this truth, that the best way
to be comfortably provided for in this world, is to be most intent
upon another world! We then begin at the right end of our work,
when we begin with God. If we give diligence to make sure to
ourselves the kingdom of God and the righteousness thereof, as to
all the things of this life, Jehovah-jireh—the Lord will provide
as much of them as he sees good for us, and more we would not wish
for. Have we trusted in him for the <i>portion of our
inheritance</i> at our end, and shall we not trust him for the
<i>portion of our cup,</i> in the way to it? God's Israel were not
only brought to Canaan at last, but had their charges borne through
the wilderness. O that we were more thoughtful about the things
that are not seen, that are eternal, and then the less thoughtful
we should be, and the less thoughtful we should need to be, about
the things that are seen, that are temporal! <i>Also regard not
your stuff,</i> <scripRef id="Matt.vii-p108.3" osisRef="Bible:Gen.45.20 Bible:Gen.45.23" parsed="|Gen|45|20|0|0;|Gen|45|23|0|0" passage="Ge 45:20,23">Gen. xlv. 20,
23</scripRef>.</p>
<p class="indent" id="Matt.vii-p109">7. <i>The morrow shall take thought for the
things of itself:</i> <i>sufficient unto the day is the evil
thereof,</i> <scripRef id="Matt.vii-p109.1" osisRef="Bible:Matt.6.34" parsed="|Matt|6|34|0|0" passage="Mt 6:34"><i>v.</i> 34</scripRef>.
We must not perplex ourselves inordinately about future events,
because every day brings along with it its own burthen of cares and
grievances, as, if we look about us, and suffer not our fears to
betray the succours which grace and reason offer, it brings along
with it its own strength and supply too. So that we are here
told,</p>
<p class="indent" id="Matt.vii-p110">(1.) That <i>thoughtfulness</i> for the
morrow is <i>needless;</i> <i>Let the morrow take thought for the
things of itself.</i> If wants and troubles be renewed with the
day, there are aids and provisions renewed likewise;
<i>compassions,</i> that are <i>new every morning,</i> <scripRef id="Matt.vii-p110.1" osisRef="Bible:Lam.3.22-Lam.3.23" parsed="|Lam|3|22|3|23" passage="La 3:22,23">Lam. iii. 22, 23</scripRef>. The saints have a
Friend that is <i>their arm every morning,</i> and gives out fresh
supplies daily (<scripRef id="Matt.vii-p110.2" osisRef="Bible:Isa.33.2" parsed="|Isa|33|2|0|0" passage="Isa 33:2">Isa. xxxiii.
2</scripRef>), according <i>as the business of every day
requires</i> (<scripRef id="Matt.vii-p110.3" osisRef="Bible:Ezra.3.4" parsed="|Ezra|3|4|0|0" passage="Ezr 3:4">Ezra iii. 4</scripRef>),
and so he keeps his people in constant dependence upon him. Let us
refer it therefore to the morrow's strength, to do the morrow's
work, and bear the morrow's burthen. To-morrow, and the things of
it, will be provided for without us; why need we anxiously care for
that which is so wisely cared for already? This does not forbid a
prudent foresight, and preparation accordingly, but a perplexing
solicitude, and a prepossession of difficulties and calamities,
which may perhaps never come, or if they do, may be easily borne,
and the evil of them guarded against. The meaning is, let us
<i>mind present duty,</i> and then <i>leave events to God;</i> do
the <i>work of the day in its day,</i> and then let <i>to-morrow
bring its work along with it.</i></p>
<p class="indent" id="Matt.vii-p111">(2.) That thoughtfulness for the morrow is
one of those <i>foolish and hurtful lusts,</i> which those that
will be rich fall into, and one of the <i>many sorrows,</i>
wherewith they <i>pierce themselves through. Sufficient unto the
day is the evil thereof.</i> This present day has trouble enough
attending it, we need not <i>accumulate</i> burthens by
<i>anticipating</i> our trouble, nor borrow perplexities from
to-morrow's evils to add to those of this day. It is uncertain what
to-morrow's evils may be, but whatever they be, it is time enough
to take thought about them when they come. What a folly it is to
take that trouble upon ourselves this day by care and fear, which
belongs to another day, and will be never the lighter when it
comes? Let us not pull that upon ourselves all together at once,
which Providence has wisely ordered to be borne by parcels. The
conclusion of this whole matter then is, that it is the will and
command of the Lord Jesus, that his disciples should not be their
own tormentors, nor make their passage through this world more dark
and unpleasant, by their apprehension of troubles, than God has
made it by the troubles themselves. By our daily prayers we may
procure strength to bear us up under our daily troubles, and to arm
us against the temptations that attend them, and then let none of
these things move us.</p>
</div></div2>