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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Matthew VI].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A T T H E W.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VI.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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Christ having, in the former chapter, armed his disciples against the
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corrupt doctrines and opinions of the scribes and Pharisees, especially
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in their expositions of the law (that was called their leaven,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+16:12"><I>ch.</I> xvi. 12</A>),
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comes in this chapter to warn them against their corrupt practices,
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against the two sins which, though in their doctrine they did not
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justify, yet in their conversation they were notoriously guilty of, and
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so as even to recommend them to their admirers: these were hypocrisy
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and worldly-mindedness, sins which, of all others, the professors of
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religion need most to guard against, as sins that most easily beset
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those who have escaped the grosser pollutions that are in the world
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through lust, and which are therefore highly dangerous. We are here
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cautioned,
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I. Against hypocrisy; we must not be as the hypocrites are, nor do as
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the hypocrites do.
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1. In the giving of alms,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:1-4">ver. 1-4</A>.
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2. In prayer,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:5-8">ver. 5-8</A>.
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We are here taught what to pray for, and how to pray
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:9-13">ver. 9-13</A>);
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and to forgive in prayer,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:14,15">ver. 14, 15</A>.
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3. In fasting,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:16-18">ver. 16-18</A>.
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II. Against worldly-mindedness,
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1. In our choice, which is the destroying sin of hypocrites,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:19-24">ver. 19-24</A>.
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2. In our cares, which is the disquieting sin of many good Christians,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:25-34">ver. 25-34</A>.</P>
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</FONT>
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<A NAME="Mt6_1"> </A>
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<A NAME="Mt6_2"> </A>
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<A NAME="Mt6_3"> </A>
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<A NAME="Mt6_4"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Take heed that ye do not your alms before men, to be seen of
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them: otherwise ye have no reward of your Father which is in
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heaven.
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2 Therefore when thou doest <I>thine</I> alms, do not sound a
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trumpet before thee, as the hypocrites do in the synagogues and
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in the streets, that they may have glory of men. Verily I say
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unto you, They have their reward.
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3 But when thou doest alms, let not thy left hand know what thy
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right hand doeth:
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4 That thine alms may be in secret: and thy Father which seeth
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in secret himself shall reward thee openly.
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</FONT></P>
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<P>
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As we must do better than the scribes and Pharisees in avoiding
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heart-sins, heart-adultery, and heart-murder, so likewise in
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maintaining and keeping up heart-religion, doing what we do from an
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inward, vital principle, that we may be approved of God, not that we
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may be applauded of men; that is, we must watch against hypocrisy,
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which was the leaven of the Pharisees, as well as against their
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doctrine,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:1">Luke xii. 1</A>.
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<I>Almsgiving, prayer,</I> and <I>fasting,</I> are three great
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Christian duties--the three foundations of the law, say the Arabians:
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by them we do homage and service to God with our three principal
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interests; by <I>prayer</I> with our <I>souls,</I> by <I>fasting</I>
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with our <I>bodies,</I> by <I>alms-giving</I> with our <I>estates.</I>
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Thus we must not only <I>depart from evil,</I> but <I>do good,</I> and
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do it well, and so <I>dwell for evermore.</I></P>
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<P>
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Now in these verses we area cautioned against hypocrisy in giving alms.
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<I>Take heed</I> of it. Our being bid to <I>take heed</I> of it
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intimates that it is sin.
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1. We are in <I>great danger of;</I> it is a subtle sin; vain-glory
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insinuates itself into what we do ere we are aware. The disciples would
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be tempted to it by the power they had to do many wondrous works, and
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their living with some that admired them and others that despised them,
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both which are temptations to covet to make a fair show in the flesh.
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2. It is a sin we are <I>in great danger by.</I> Take heed of
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hypocrisy, for if it reign in you, it will ruin you. It is the dead fly
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that spoils the whole box of precious ointment.</P>
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<P>
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Two things are here supposed,</P>
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<P>
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I. The <I>giving of alms</I> is a great duty, and a duty which all the
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disciples of Christ, according to their ability, must abound in. It is
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prescribed by the law of nature and of Moses, and great stress is laid
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upon it by the prophets. Divers ancient copies here for <B><I>ten
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eleemosynen</I></B>--<I>your alms,</I> read <B><I>ten
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dikaiosynen</I></B>--<I>your righteousness,</I> for <I>alms</I> are
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<I>righteousness,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:9,Pr+10:2">
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Ps. cxii. 9; Prov. x. 2</A>.
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The Jews called the <I>poor's box</I> the <I>box of righteousness.</I>
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That which is given to the poor is said to be their due,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:27">Prov. iii. 27</A>.
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The duty is not the less necessary and excellent for its being abused
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by hypocrites to serve their pride. If superstitious papists have
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placed a merit in works of charity, that will not be an excuse for
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covetous protestants that are barren in such good works. It is true,
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our alms-deeds do not deserve heaven; but it is as true that we cannot
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go to heaven without them. It is <I>pure religion</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:27">Jam. i. 27</A>),
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and will be the test at the great day; Christ here takes it for granted
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that his disciples <I>give alms,</I> nor will he own those that do
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not.</P>
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<P>
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II. That it is such a duty as has a great reward attending it, which is
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lost if it be done in hypocrisy. It is sometimes rewarded in temporal
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things with <I>plenty</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+11:24,25,19:17">Prov. xi. 24, 25; xix. 17</A>);
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<I>security from want</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+28:27,Ps+37:21,25">Prov. xxviii. 27; Ps. xxxvii. 21, 25</A>);
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<I>succour in distress</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+41:1,2">Ps. xli. 1, 2</A>);
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<I>honour and a good</I> name, which follow those most that least covet
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them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:9">Ps. cxii. 9</A>.
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However, it shall be recompensed in the resurrection of the just
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:14">Luke xiv. 14</A>),
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in <I>eternal riches.</I></P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>
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<I>Quas dederis, solas semper habebis, opes.</I>
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<BR>
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<BR>
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<I>The riches you impart form the only wealth you
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<BR>will always retain.</I>--Martial.
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</TD></TR>
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</TABLE>
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</CENTER>
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<P>
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This being supposed, observe now,</P>
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<P>
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1. What was the <I>practice of the hypocrites</I> about this duty. They
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did it indeed, but not from any principle of obedience to God, or love
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to man, but in pride and vain-glory; not in compassion to the poor, but
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purely for ostentation, that they might be extolled as good men, and so
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might gain an interest in the esteem of the people, with which they
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knew how to serve their own turn, and to get a great deal more than
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they gave. Pursuant to this intention, they chose to give their alms
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<I>in the synagogues, and in the streets,</I> where there was the
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greatest concourse of people to observe them, who applauded their
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liberality because they shared in it, but were so ignorant as not to
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discern their abominable pride. Probably they had collections for the
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poor in the synagogues, and the common beggars haunted the streets and
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highways, and upon these public occasions they chose to give their
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alms. Not that it is unlawful to give alms <I>when men see us;</I> we
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may do it; but not <I>that men may see us;</I> we should rather choose
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those objects of charity that are less observed. The hypocrites, if
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they gave alms to their own houses, <I>sounded a trumpet,</I> under
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pretence of calling the poor together to be served, but really to
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proclaim their charity, and to have that taken notice of and made the
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subject of discourse.</P>
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<P>
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Now the doom that Christ passes upon this is very observable; <I>Verily
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I say unto you, they have their reward.</I> At first view this seems a
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promise--If they have their reward they have enough, but two words in
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it make it a threatening.</P>
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<P>
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(1.) It is a reward, but it is <I>their</I> reward; not the reward
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which God promises to them that do good, but the reward which they
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promise themselves, and a poor reward it is; they did it to be <I>seen
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of men,</I> and they <I>are</I> seen of men; they <I>chose their own
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delusions</I> with which they cheated themselves, and they shall have
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what they chose. Carnal professors stipulate with God for preferment,
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honour, wealth, and they shall have their bellies filled with those
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things
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+17:14">Ps. xvii. 14</A>);
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but let them expect no more; these are their consolation
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:24">Luke vi. 24</A>),
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their good things
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:25">Luke xvi. 25</A>),
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and they shall be put off with these. "<I>Didst thou not agree with me
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for a penny?</I> It is the bargain that thou art likely to abide
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by."</P>
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<P>
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(2.) It is a reward, but it is a <I>present reward,</I> they
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<I>have</I> it; and there is none reserved for them in the future
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state. They now have all that they are likely to have from God; they
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have their reward here, and have none to hope for hereafter.
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<B><I>Apechousi ton misthon</I></B>. It signifies a <I>receipt in
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full.</I> What rewards the godly have in this life are but <I>in part
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of payment;</I> there is more behind, much more; but hypocrites have
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their <I>all</I> in this world, so shall their doom be; themselves have
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decided it. The world is but for <I>provision</I> to the saints, it is
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their spending-money; but it is <I>pay</I> to hypocrites, it is their
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portion.</P>
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<P>
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2. What is the <I>precept of our Lord Jesus</I> about it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:3,4"><I>v.</I> 3, 4</A>.
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He that was himself such an example of humility, pressed it upon his
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disciples, as absolutely necessary to the acceptance of their
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performances. "<I>Let not thy left hand know what thy right hand
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doeth</I> when thou givest alms." Perhaps this alludes to the placing
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of the Corban, the poor man's box, or the chest into which they cast
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their free-will offerings, <I>on the right hand</I> of the passage into
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the temple; so that they put their gifts into it with the
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<I>right-hand.</I> Or the giving of alms with the <I>right hand,</I>
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intimates readiness to it and resolution in it; do it dexterously, not
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awkwardly nor with a sinister intention. The <I>right hand</I> may be
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used in helping the poor, lifting them up, writing for them, dressing
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their sores, and other ways besides giving to them; but, "whatever
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kindness thy right hand doeth to the poor, <I>let not thy left hand
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know it:</I> conceal it as much as possible; industriously keep it
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private. Do it because it is a good work, not because it will give thee
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a good name." <I>In omnibus factis, re, non teste, moveamur--In all our
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actions, we should be influenced by a regard to the object, not to the
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observer.</I> Cic. de Fin. It is intimated,
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(1.) That we must not let <I>others</I> know what we do; no, not those
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that stand <I>at our left hand,</I> that are very near us. Instead of
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acquainting them with it, keep it from them if possible; however,
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appear so desirous to keep it from them, as that in civility they may
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seem not to take notice of it, and keep it to themselves, and let it go
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no further.
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(2.) That we must not observe it too much <I>ourselves:</I> the left
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hand is a part of ourselves; we must not within ourselves take notice
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too much of the good we do, must not applaud and admire ourselves.
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Self-conceit and self-complacency, and an adoring of our own shadow,
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are branches of pride, as dangerous as vain-glory and ostentation
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before men. We find those had their good works remembered to their
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honour, who had themselves forgotten them: <I>When saw we thee an
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hungered, or athirst?</I></P>
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<P>
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3. What is the <I>promise to those who are thus sincere and humble</I>
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in their alms-giving. Let <I>thine alms be in secret,</I> and then
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<I>thy Father who seeth in secret</I> will observe them. Note, When we
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take least notice of our good deeds ourselves, God takes most notice of
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them. As God hears the wrongs done to us when we do not hear them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:14,15">Ps. xxxviii. 14, 15</A>),
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so he sees the good done by us, when we do not see it. As it is a
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terror to hypocrites, so it is a comfort to sincere Christians, that
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God <I>sees in secret.</I> But this is not all; not only the
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observation and praise, but the recompence is of God, <I>himself shall
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reward thee openly.</I> Note, They who in their alms-giving study to
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approve themselves to God, only turn themselves over to him as their
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Paymaster. The hypocrite catches at the shadow, but the upright man
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makes sure of the substance. Observe how emphatically it is expressed;
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<I>himself shall reward,</I> he will himself be the Rewarder,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:6">Heb. xi. 6</A>.
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Let him alone to make it up in kind or kindness; nay, he will
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<I>himself be the Reward</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+15:1">Gen. xv. 1</A>),
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thine <I>exceeding great reward.</I> He will reward thee as thy Father,
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not as a master who gives his servant just what he earns and no more,
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but as a father who gives abundantly more, and without stint, to his
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son that serves him. Nay, he shall reward thee <I>openly,</I> if not
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in the present day, yet in the great day; <I>then shall every man have
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praise of God,</I> open praise, thou shall be confessed <I>before
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men.</I> If the work be not open, the reward shall, and that is
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better.</P>
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<A NAME="Mt6_5"> </A>
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<A NAME="Mt6_6"> </A>
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<A NAME="Mt6_7"> </A>
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<A NAME="Mt6_8"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
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</TABLE>
|
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<P>
|
|
<FONT SIZE=+1>5 And when thou prayest, thou shalt not be as the hypocrites
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<I>are:</I> for they love to pray standing in the synagogues and in
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the corners of the streets, that they may be seen of men. Verily
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I say unto you, They have their reward.
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6 But thou, when thou prayest, enter into thy closet, and when
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thou hast shut thy door, pray to thy Father which is in secret;
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and thy Father which seeth in secret shall reward thee openly.
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7 But when ye pray, use not vain repetitions, as the heathen
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<I>do:</I> for they think that they shall be heard for their much
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speaking.
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8 Be not ye therefore like unto them: for your Father knoweth
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what things ye have need of, before ye ask him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:5"><I>v.</I> 5</A>).
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:2"><I>v.</I> 2</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:13"><I>ch.</I> xxiii. 13</A>,
|
|
|
|
that by the hypocrites here he means especially the scribes and
|
|
Pharisees.</P>
|
|
|
|
<P>
|
|
|
|
Now there were two great faults they were guilty of in prayer, against
|
|
each of which we are here cautioned--vain-glory
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:5,6"><I>v.</I> 5, 6</A>);
|
|
|
|
and vain repetitions,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:7,8"><I>v.</I> 7, 8</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(2.) The <I>posture</I> they used in prayer; they prayed standing; this
|
|
is a lawful and proper posture for prayer
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+11:25">Mark xi. 25</A>,
|
|
|
|
<I>When ye stand praying</I>), but kneeling being the more humble and
|
|
reverent gesture,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:41,Ac+7:60,Eph+3:14">Luke xxii. 41;
|
|
Acts vii. 60; Eph. iii. 14</A>,
|
|
|
|
their standing seemed to savour of pride and confidence in themselves
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:11">Luke xviii. 11</A>),
|
|
|
|
<I>The Pharisee stood and prayed.</I></P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:14"><I>ch.</I> xxiii. 14</A>);
|
|
|
|
and effectually carry on their public designs to enslave the
|
|
people.</P>
|
|
|
|
<P>
|
|
|
|
(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 to 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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+58:4">Isa. lviii. 4</A>.
|
|
|
|
Public places are not proper for private solemn prayer.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:6"><I>v.</I> 6</A>);
|
|
|
|
<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>
|
|
|
|
Observe,
|
|
|
|
(1.) The directions here given about it.</P>
|
|
|
|
<P>
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+24:63">Gen. xxiv. 63</A>),
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+7:5,6">Zech. vii. 5, 6</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:24">Acts xvii. 24</A>),
|
|
|
|
and may take to ourselves the comfort of it.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The encouragements here given us to it.</P>
|
|
|
|
<P>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:48">John i. 48</A>.
|
|
|
|
He saw Paul at prayer in such a street, at such a house,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+9:11">Acts ix. 11</A>.
|
|
|
|
There is not a secret, sudden breathing after God, but he observes
|
|
it.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
II. We must not <I>use vain repetitions</I> in prayer,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:7,8"><I>v.</I> 7, 8</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:14"><I>ch.</I> xxiii. 14</A>),
|
|
|
|
all their care was to make them long. Now observe,</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+10:14">Eccl. x. 14</A>,
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:44"><I>ch.</I> xxvi. 44</A>),
|
|
|
|
out of more than ordinary fervour and zeal,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:44">Luke xxii. 44</A>.
|
|
|
|
So Daniel,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:18,19"><I>ch.</I> ix. 18, 19</A>.
|
|
|
|
And there is a very elegant repetition of the same words,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+136:1-26">Ps. cxxxvi.</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:12">Luke vi. 12</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:2">Eccl. v. 2</A>),
|
|
|
|
<I>Let thy words be few,</I> considerate and well weighed; <I>take with
|
|
you words</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+14:2">Hos. xiv. 2</A>),
|
|
|
|
<I>choose out words</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+9:14">Job ix. 14</A>),
|
|
|
|
and do not say every thing that comes uppermost.</P>
|
|
|
|
<P>
|
|
|
|
2. What reasons are given against this.</P>
|
|
|
|
<P>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+18:26,36">1 Kings xviii. 26, 36</A>.
|
|
|
|
<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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+16:9">2 Chron. xvi. 9</A>),
|
|
|
|
and he often gives <I>before we call</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:24">Isa. lxv. 24</A>),
|
|
|
|
and <I>more than we ask for</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+3:20">Eph. iii. 20</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:9">Ps. xxxviii. 9</A>.
|
|
|
|
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>
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:26">Rom. viii. 26</A>.
|
|
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|
We are not to <I>pre</I>scribe, but <I>sub</I>scribe to God.</P>
|
|
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|
<A NAME="Mt6_9"> </A>
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|
<A NAME="Mt6_10"> </A>
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|
<A NAME="Mt6_11"> </A>
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|
<A NAME="Mt6_12"> </A>
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|
<A NAME="Mt6_13"> </A>
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|
<A NAME="Mt6_14"> </A>
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|
<A NAME="Mt6_15"> </A>
|
|
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<A NAME="Sec3"> </A>
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|
<TABLE WIDTH="100%" BORDER=0>
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|
<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
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<P>
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|
<FONT SIZE=+1>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.
|
|
</FONT></P>
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|
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|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
Plainly thus: there are three parts of the prayer.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:10,Ac+17:28">Mal. ii. 10; Acts xvii. 28</A>.
|
|
|
|
He is in a special manner a Father to the saints, by adoption and
|
|
regeneration
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:5,Ga+4:6">Eph. i. 5; Gal. iv. 6</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+103:13">Ps. ciii. 13</A>),
|
|
|
|
will spare us
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:17">Mal. iii. 17</A>),
|
|
|
|
will make the best of our performances, though very defective, will
|
|
deny us nothing that is good for us,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:11-13">Luke xi. 11-13</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+15:18,Jer+3:19">Luke xv. 18; Jer. iii. 19</A>);
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+3:4">Jer. iii. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+103:19">Ps. ciii. 19</A>),
|
|
|
|
and it is to believers a throne of grace: thitherward we must direct
|
|
our prayers, for Christ the Mediator is now in heaven,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+8:1">Heb. viii. 1</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+5:1">Ps. v. 1</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3">Lev. x. 3</A>.
|
|
|
|
From heaven God beholds the children of men,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+33:13,14">Ps. xxxiii. 13, 14</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+150:1">Ps. cl. 1</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:2">Eccl. v. 2</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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," &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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:5"><I>v.</I> 5</A>,
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+46:10">Ps. lxvi. 10</A>.
|
|
|
|
[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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:2">Dan. ix. 2</A>.
|
|
|
|
See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+19:11">Luke xix. 11</A>.
|
|
|
|
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>
|
|
|
|
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;
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+3:18">1 Sam. iii. 18</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+4:2">1 Pet. iv. 2</A>),
|
|
|
|
much less Satan's will
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:44">John viii. 44</A>),
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+30:8">Prov. xxx. 8</A>),
|
|
|
|
<I>food convenient for us</I> and our families, according to our rank
|
|
and station.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:17">Prov. xx. 17</A>),
|
|
|
|
not the <I>brad of idleness</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:27">Prov. xxxi. 27</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:34"><I>v.</I> 34</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:39,40"><I>ch.</I> v. 39, 40</A>),
|
|
|
|
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>
|
|
|
|
6. <I>And lead us not into temptation, but deliver us from evil.</I>
|
|
This petition is expressed,</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:13">Ps. xix. 13</A>),
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ch+29:11">1 Chron. xxix. 11</A>.
|
|
|
|
<I>Thine, O Lord, is the greatness.</I> It is,</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+23:4">Job xxiii. 4</A>)
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+71:14">Ps. lxxi. 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:16">1 Cor. xiv. 16</A>),
|
|
|
|
and uprightly, with life and liveliness, and inward expressions,
|
|
answerable to that outward expression of desire and confidence.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+18:23-25"><I>ch.</I> xviii. 23-35</A>.
|
|
|
|
Selfish nature is loth to comply with this, and therefore it is here
|
|
inculcated,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:14,15"><I>v.</I> 14, 15</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+43:12">Gen. xliii. 12</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:8">1 Tim. ii. 8</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Mt6_16"> </A>
|
|
<A NAME="Mt6_17"> </A>
|
|
<A NAME="Mt6_18"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We are here cautioned against hypocrisy in fasting, as before in
|
|
almsgiving, and in prayer.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:15"><I>ch.</I> ix. 15</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:12">Luke xviii. 12</A>.
|
|
|
|
It is a laudable practice, and we have reason to lament it, that is so
|
|
generally neglected among Christians. Anna was much in fasting,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:37">Luke ii. 37</A>.
|
|
|
|
Cornelius fasted and prayed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:30">Acts x. 30</A>.
|
|
|
|
The primitive Christians were much in it, see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:3,14:23">Acts xiii. 3; xiv. 23</A>.
|
|
|
|
Private fasting is supposed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:5">1 Cor. vii. 5</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+58:5">Isa. lviii. 5</A>.
|
|
|
|
Bodily exercise, if that be all, profits little, since that is not
|
|
fasting to God, even to him.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
III. We are directed how to manage a private fast; we must keep it in
|
|
private,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:17,18"><I>v.</I> 17, 18</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+35:13">Ps. xxxv. 13</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+69:10">Ps. lxix. 10</A>;
|
|
|
|
and yet,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:13"><I>v.</I> 13</A>,
|
|
|
|
<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>
|
|
|
|
<A NAME="Mt6_19"> </A>
|
|
<A NAME="Mt6_20"> </A>
|
|
<A NAME="Mt6_21"> </A>
|
|
<A NAME="Mt6_22"> </A>
|
|
<A NAME="Mt6_23"> </A>
|
|
<A NAME="Mt6_24"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+2:3">Eccl. ii. 3</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:24">Luke vi. 24</A>),
|
|
|
|
our <I>good things,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:25">Luke xvi. 25</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:16,17">Luke xii. 16, 17</A>),
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:11">Eccl. v. 11</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+5:2,3">Jam. v. 2, 3</A>);
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
4. A <I>good reason</I> why we should thus choose, and an evidence that
|
|
we have done so
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:21"><I>v.</I> 21</A>),
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:2">Col. iii. 2</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+18:10,11">Prov. xviii. 10, 11</A>);
|
|
|
|
<I>there</I> our joys and delights will be
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:111">Ps. cxix. 111</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:26">Prov. xxiii. 26</A>),
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+10:1">Eccl. x. 1</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+58:3">Isa. lviii. 3</A>);
|
|
|
|
the gain of them is gone, when the soul is called for,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+27:8">Job xxvii. 8</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:16">Mal. iii. 16</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+17:13">Jer. xvii. 13</A>),
|
|
|
|
but God's faithful ones have their names <I>written in heaven,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:20">Luke x. 20</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:22,23"><I>v.</I> 22, 23</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:30">Prov. xv. 30</A>),
|
|
|
|
but what is that which is here compared to <I>the eye</I> in the
|
|
<I>body.</I></P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&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</A>,
|
|
|
|
and we read of a <I>bountiful eye,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+22:9">Prov. xxii. 9</A>).
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:27">Jam. i. 27</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+20:15,Mk+7:22,Pr+7:22"><I>ch.</I> xx. 15;
|
|
Mark vii. 22; Prov. xxiii. 6, 7</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+32:5-8">Isa. xxxii. 5-8</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:33,2Co+9:7">Luke xii. 33; 2 Cor. ix. 7</A>.
|
|
|
|
But these words in the parallel place do not come in upon any such
|
|
occasion,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:34">Luke xi. 34</A>,
|
|
|
|
and therefore the coherence here does not determine that to be the
|
|
sense of them.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+82:5">Ps. lxxxii. 5</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+9:16">Isa. ix. 16</A>.
|
|
|
|
An error in the practical judgment is fatal, it is that which calls
|
|
<I>evil good and good evil</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+5:20">Isa. v. 20</A>);
|
|
|
|
therefore it concerns us to understand things aright, to get our eyes
|
|
anointed with eye-salve.</P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+4:18">2 Cor. iv. 18</A>.
|
|
|
|
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>
|
|
|
|
III. We must take heed of hypocrisy and worldly-mindedness in choosing
|
|
the master we serve,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:24"><I>v.</I> 24</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+123:1,2">Ps. cxxiii. 1, 2</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:5">1 Tim. vi. 5</A>.
|
|
|
|
Here is,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:7">Phil. iii. 7</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:19">Phil. iii. 19</A>);
|
|
|
|
to others their ease, their sleep, their sports and pastimes, are their
|
|
<I>mammon</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+6:9">Prov. vi. 9</A>);
|
|
|
|
to others worldly riches
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:13">James iv. 13</A>);
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+2:15,Jam+4:4">1 John ii. 15; Jam. iv. 4</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="Mt6_25"> </A>
|
|
<A NAME="Mt6_26"> </A>
|
|
<A NAME="Mt6_27"> </A>
|
|
<A NAME="Mt6_28"> </A>
|
|
<A NAME="Mt6_29"> </A>
|
|
<A NAME="Mt6_30"> </A>
|
|
<A NAME="Mt6_31"> </A>
|
|
<A NAME="Mt6_32"> </A>
|
|
<A NAME="Mt6_33"> </A>
|
|
<A NAME="Mt6_34"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Sermon on the Mount.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:25"><I>v.</I> 25</A>).
|
|
|
|
<I>Take no thought, saying, What shall we eat?</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:31"><I>v.</I> 31</A>)
|
|
|
|
and again
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:34"><I>v.</I> 34</A>),
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+27:23">Prov. xxvii. 23</A>.
|
|
|
|
The word is used concerning Paul's care of the churches, and Timothy's
|
|
care for the state of souls,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+11:28,Php+2:20">2 Cor. xi. 28; Phil. ii. 20</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:3">Luke xvi. 3</A>);
|
|
|
|
as he was, who
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:21"><I>v.</I> 21</A>)
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+127:2">Ps. cxxvii. 2</A>.
|
|
|
|
Observe the cautions here,</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
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>
|
|
|
|
1. <I>Is not the life more than meat, and the body than raiment?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:25"><I>v.</I> 25</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+12:7,8">Job xii. 7, 8</A>.</P>
|
|
|
|
<P>
|
|
|
|
(1.) Look upon the <I>fowls,</I> and learn to trust God <I>for food</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:26"><I>v.</I> 26</A>),
|
|
|
|
and disquiet not yourselves with thoughts <I>what you shall
|
|
eat.</I></P>
|
|
|
|
<P>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:11">Ps. l. 11</A>.
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+35:11">Job xxxv. 11</A>):
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+8:7">Jer. viii. 7</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+104:12">Ps. civ. 12</A>),
|
|
|
|
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>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+6:6,24:32">Prov. vi. 6; xxiv. 32</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:24">1 Pet. i. 24</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+49:14">Ps. xlix. 14</A>.
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:19,24">Prov. xxxi. 19, 24</A>.
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+14:5">Hos. xiv. 5</A>.
|
|
|
|
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>
|
|
|
|
[4.] Consider how instructive all this is to us,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:30"><I>v.</I> 30</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+40:6,7">Isa. xl. 6, 7</A>),
|
|
|
|
especially rich men
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:10">Jam. i. 10</A>);
|
|
|
|
they <I>fade away in their ways.</I></P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+37:17">Job xxxvii. 17</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jon+4:10,11">Jonah iv. 10, 11</A>),
|
|
|
|
much more the sons of Zion, that are in covenant with God. Observe the
|
|
title he gives them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:30"><I>v.</I> 30</A>),
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+56:3,5">Isa. lvi. 3, 5</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:31"><I>ch.</I> xiv. 31</A>.
|
|
|
|
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>
|
|
|
|
3. <I>Which of you,</I> the wisest, the strongest of you, <I>by taking
|
|
thought, can add one cubit to his stature?</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:27"><I>v.</I> 27</A>)
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:5">Ps. xxxix. 5</A>.
|
|
|
|
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>
|
|
|
|
4. <I>After all these things do the Gentiles seek,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:32"><I>v.</I> 32</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+2:9">Rev. ii. 9</A>),
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+21:5">John xxi. 5</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+5:7">1 Pet. v. 7</A>),
|
|
|
|
and what needs all this ado? If he care, why should be care?</P>
|
|
|
|
<P>
|
|
|
|
6. <I>Seek first the kingdom of God, and his righteousness, and all
|
|
these things shall be added unto you.</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:33"><I>v.</I> 33</A>.
|
|
|
|
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
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needful</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:42">Luke x. 42</A>),
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about which you should employ your thoughts, and which is commonly
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neglected in those hearts wherein worldly cares have the ascendant. If
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we were but more careful to please God, and to work out our own
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salvation, we should be less solicitous to please ourselves, and work
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out an estate in the world. Thoughtfulness for our souls in the most
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|
effectual cure of thoughtfulness for the world.
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(2.) You have a surer and easier, a safer and more compendious way to
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obtain the necessaries of this life, than by carking, and caring, and
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fretting about them; and that is, by <I>seeking first the kingdom of
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God,</I> and making religion your business: say not that this is the
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way to starve, no, it is the way to be well provided for, even in this
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world. Observe here,</P>
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<P>
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[1.] The great duty required: it is the sum and substance of our whole
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duty: "<I>Seek first the kingdom of God,</I> mind religion as your
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great and principle concern." Our duty is to seek; to desire, pursue,
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and aim at these things; it is a word that has in it much of the
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|
constitution of the new covenant in favour of us; <I>though we have not
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|
attained,</I> but in many things fail and come short, sincere seeking
|
|
(a careful concern and an earnest endeavor) is accepted. Now observe,
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<I>First,</I> The object of this seeking; <I>The kingdom of God, and
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|
his righteousness;</I> we must mind heaven as our end, and holiness as
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|
our way. "Seek the comforts of the kingdom of grace and glory as your
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|
felicity. Aim at the <I>kingdom of heaven;</I> press towards it; give
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|
diligence to make it sure; resolve not to take up short of it; seek for
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|
this glory, honour, and immortality; prefer heaven and heavenly
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|
blessings far before earth and earthly delights." We make nothing of
|
|
our religion, if we do not make heaven of it. And with the
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|
<I>happiness</I> of this kingdom, seek the <I>righteousness</I> of it;
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|
<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
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|
the scribes and Pharisees; we must <I>follow peace and holiness,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:14">Heb. xii. 14</A>.
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<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>
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<P>
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[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>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:8">1 Tim. iv. 8</A>.
|
|
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Solomon asked wisdom, and had that and other things added to him,
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+1:11,12">2 Chron. i. 11, 12</A>.
|
|
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|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+45:20,23">Gen. xlv. 20, 23</A>.</P>
|
|
|
|
<P>
|
|
|
|
7. <I>The morrow shall take thought for the things of itself:</I>
|
|
<I>sufficient unto the day is the evil thereof,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:34"><I>v.</I> 34</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=La+3:22,23">Lam. iii. 22, 23</A>.
|
|
|
|
The saints have a Friend that is <I>their arm every morning,</I> and
|
|
gives out fresh supplies daily
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+33:2">Isa. xxxiii. 2</A>),
|
|
|
|
according <I>as the business of every day requires</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+3:4">Ezra iii. 4</A>),
|
|
|
|
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>
|
|
|
|
(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>
|
|
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|
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