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to make our prayers ; namely, to God, || saints and glorious angels done in heaven; under the notion of a Father; teaching namely, with that alacrity and cheerfulness, us, that in all our religious addresses to with that speed and readiness, with that conGod, we are to conceive of him, and pray | stancy and diligence, that the imperfection unto him, under the notion and relation of of human nature will admit of; imitating a Father. Our Father, fc. So is he by the blessed angels, who execute the divine creation, by a right of providence and pre-commands without reluctancy or regret. servation, by redemption, by outward and Observe, 4. The three last petitions respect visible profession, by regeneration and ourselves, as the three former did Almighty adoption; and this relation which God | God. The first of which is a prayer for stands in to us, may encourage us to pray | temporal blessings: give us this day our unto him; for being our Father, we are daily bread. Where note, The mercy praysure that he is of easy access unto, anded for, bread, which comprehends all the graciously ready to grant what we pray || comforts and conveniences of life, and for. And whereas it is added, which art in whatever is necessary for the supporting heaven; this is not to be so understood as if | human nature. Also the qualification; his essence were included, or his presence it must be our own bread, not another's, circumscribed or confined there, for he fills | what we have a civil right to as men, and heaven and earth with the immensity of it: || a covenant right to as Christians. Note but he is said to be so in heaven, because farther, The kind of bread we ask and dethere is the special manifestation of his sire; it is daily bread. Hereby we are presence, of his purity, of his power and put in mind of our continual dependence glory, and teaches us with what holy fear, upon God for our lives, and for all the supe with what humble reverence, and not with ports of life which we enjoy, and also kept out a trembling veneration, polluted dust in mind of our mortality. And mark the way ought to make their solemn approaches and manner of conveying all good things to the God of heaven. Observe, 3. That to us, it is in a way of free-gift. Give us the three first petitions relate more imme- our daily bread, we cannot give it ourdiately to God. 1. That his name may be selves; and when we have it of God, we halloved. By the name of God, understand receive it not as a debt, but as a free gift. God himself, as made known to us in his The next petition is for spiritual blessings, attributes, words, and works. This name Forgive us our debts as we forgive our debtors. is hallowed or sanctified by us three ways; Where note, 1. Some things supposed, by our lips, when we acknowledge his di- | namely, That we are all sinners, and, as vine perfections, and tell of all his won- such, stand in need of pardon and forgivedrous works; in our hearts, by entertain- | ness. 2. That our sins are debts, wilful ing suitable conceptions of God; and in debts, repeated debts, innumerable debts, our lives, when the consideration of these inexcusable debts, debts difficultly disdivine perfections engages us to suitable charged, and yet, if undischarged, undoing obedience. 2. That his kingdom may come: | debts. 3. That we are obliged to pray by which we are not to understand his every day for daily pardon, as we do for general and providential kingdom, by daily bread, for our sins are many and daily. which he ruleih over all the world, that || 4. It is here supposed, that since we are to being always come, and capable of no far- pray for forgiveness of sin, it is impossible ther amplification; but principally the ever to satisfy the justice of God for sin. kingdom of grace, promoted in the hearts Lastly note, The condition or qualification of his people by the preaching of the gos-required, forgive as we forgive : This repel: we pray that God would dethrone sin quires, 1. That our minds be full of chaand Satan in our own and others' souls, | rity, free from rancour and ill-will, and all and increase grace and sanctification both || desires of revenge, and a secret grudge in us and them, and that the kingdom of against another. 2. That we stand ready glory may be hastened, and we may be to help them, and to do any office of love preserved blameless to the coming of and service for them that have offended us. Christ in his kingdom. 3. That his will 3. That we admit our offending brother may be done ; by which the preceptive into friendship and familiarity, which is rather than the providential will of God called a forgiving him from the heart : our is to be understood: we are to obey the for- heart must be towards him as formerly it mer universally, and to submit to the latter was. The sixth and last perition follows, very cheerfully. It intimates, that it ought Lead us not into temptation, but deliver us from to be the prayer and care, the study and en- evil. Here note, A double mercy prayed deavour, or every Christian, that the com- for; namely, preventing mercy, and delimanding will of God may be so done by Ivering mercy. 1. Preventing mercy, lead men upon earth, as it is by the glorified , us not into temptation. Hereby it is supposed, 1. That we are unable to keep oura || this attribute of God is improvable in selves from temptation, partly through our prayer, as an encouragement to expect the natural depravity, partly through carpal se- same blessings from God which others curity. 2. That it is God that must keep us have done before us; for he is the same from Satan's assaults, his traps and snares, | yesterday, to-day, and for ever. Amen; a which everywhere he lays in ambush for word used in all languages, denoting an us. 3. That it is our own daily duty to be hearty assent to our own prayers, and an earnest and instant with God in prayer, not hearty desire to receive the mercies prayed to suffer us, by the subtraction of his grace, for, and an humble assurance that we shall or in a way of punishment for sin, to run be heard and answered. into the circumstances which may prove 14 For if ye forgive men their snares to us, but daily to afford us such a measure of his grace as may keep us from trespasses, your heavenly Father falling by temptation, and not leave us fall. I will also forgive you: 15 But if ye ing under the temptation, but recover us forgive not men their trespasses, speedily by his power, and enable us to neither will your Father forgive your stand more firmly for the future. 2. We

trespasses. here pray for delivering mercy, Deliver us

There being no duty to which our corfrom evil; by which may be understood | rupt natures are more backward than this Satan the evil one, but especially the evil of forgiving injuries, our Saviour repeats of sin. We pray here that God would that duty over and over, and frequently ingraciously preserve us from those vicious culcates it in the holy Gospels; assuring inclinations of our minds, and evil dispo- us, that forgiving others is the indispensasitions of our hearts, which render us so ble condition upon which we are to expect prone to yield to the temptations of Satan. | forgiveness from God. Learn thence, That Here we see the ugly and deformed face of every time we go to God in prayer, and beg sin : it is evil: evil in its author and origi- || forgiveness of him, as we forgive others; nal, it is of the devil, the evil one; evil in if we do not forgive them heartily and sinits effects and fruits, it doth debase and de- cerely, fully and freely, readily and willing. grade us, pollute and defile us, befool and ly, we fly in the face of God, and our pray deceive us, and, without repentance, damns

ers are a sort of imprecations against our. and destroys us. Observe lastly, The con- selves. Note farther, That although God clusion of the Lord's Prayer, which con-promises us forgiveness if we forgive tains a complication of arguments to urge || Others; yet it is with this limitation, if no Almighty God with, for obtaining the other condition of salvation be wanting, for mercy prayed for. l. For thine is the king. this virtue alone cannot obtain favour with dom; thou art the only absolute and right. God, unless other duties are performed. ful Sovereign, and all men are concerned to honour thee, and obey thy laws; thou

16 Moreover, when ye fast, be not art the supreme Governor of the world, as the hypocrites, of a sad counteand King of thy church, therefore let thy | nance: for they disfigure their faces, kingdom come, and thy will be done. 2. | that they may appear unto men Thine is the power, therefore give us daily

to fast. bread, and forgive our daily sins; for thou They have their reward.

Verily I say, unto you,

17 But hast power to supply the one, and authority to pardon the other. The power of thou, when thou fastest, anoint thine God is a mighty encouragement io prayer, head and wash thy face ; 18 That and faith in the power of God has a mighty thou appear not unto men to fast, prevalency in prayer with God. 3. Thine but unto thy Father, which is in seis the glory, that is, thine will be the glory;cret: and thy Father, which seeth as if we should say, “Lord! by enabling as to hallow thy name by owning thy kingin secret, shall reward thee openly. dom, by doing thy will, and by thy pro- The next duty which our Saviour inviding for us, and pardoning of us, thou structs his disciples in, is that of religious wilt have much glory by us and from us." fasting, which is a devoting of the whole It teaches us, that as our prayers in gene- man, soul and body, to a solemn and extraral ought to be argumentative; so an argu- ordinary attendance upon God, in a partiment in prayer drawn from the glory of cular time, set apart for that purpose; in God is a mighty encouragement to hope for order to the deprecating of his displeasure, andience and acceptance. 4. For ever and and for the supplicating of his favour, ac. ever, that is, thy kingdom is eternal, thy companied with an abstinence from bodily power eternal, thy glory eternal; the God food and sensual delights, and from all se whom we pray to is an eternal God, and cular affairs and worldly business Now

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our Saviour's direction as to this duty of 'rishing and uncertain nature, they are sub-
fasting is double: 1. He cautions us to be-ject to moth and rust, to robbery and theft;
ware of an abuse in fasting: Be not as the the perishing nature of earthly things
hypocrites are, of a sad countenance; that is, ought to be improved by us, as an argu-
Do not affect a sullen sadness, ghastliness, ment to sit loose in our affections towards
and unpleasantness of countenance, like them. 2. The reason assigned why we
the hypocritical Pharisees, who vitiate and should lay up our treasure in heaven, is
discolour their faces, and mar and abolish this: because heavenly treasures are sub-
their native complexion. Hypocrisy can ject to no such accidents and casualties as
paint the face black and sable, as well as earthly treasures are, but are durable and
pride with red and white. 2. He counsels us lasting. The things that are not seen are eternal.
to take the right way in fasting; to anoint the The treasures of heaven are inviolable, in-
head and wash the face: that is, to look as at corruptible, and everlasting. Now we may
other times, using our ordinary garb and know whether we have chosen these things
attire, and not to affect any thing that may for our treasure, by our high estimation of
make us look like mourners, when really the worth of them, by our sensible appre-
we are not so. Where we may note, That hension of the want of them, by the torrent
though hypocrites, by their dejected coun- and tendency of our affection towards them,
tenances and mortified habits, do seek to and by our laborious diligence and endea-
gain an extraordinary reputation for piety, vours in the pursuit of them. Where the
and devotion, yet the sincere Christian is treasure is, there will the heart be also.
to be abundantly satisfied with God's ap-

22 The light of the body is the
probation of his services, and with the
silent applause of his own conscience.

eye: if therefore thine eye be single,

thy whole body shall be full of light: ! 19 Lay not up for yourselves 23 But if thine eye be evil, thy whole treasures upon earth, where moth body shall be full of darkness. If and rust doth corrupt, and where therefore the light that is in thee be thieves break through and steal : darkness, how great is that darkness! 20 But lay up for yourselves trea

In the foregoing verses our Saviour ac. sures in heaven, where neither moth quainted us what in our affections and nor rust doth corrupt, and where judgments we should esteem as our chief thieves do not break through nor

treasure: now this judgment, concerning steal: 21 For where your treasure

our chief treasure, by our Saviour here

compared to the eye; as the eye is the
is, there will your heart be also.

candle of the body, that enlightens and
Observe here, 1. Something implied, directs it, so our understanding and judg.
pamely, That every man has his treasure ; ment of the excellency of heaven and the
and whatsoever or wheresoever that trea- things above, will draw our affections to-
sure is, it is attractive, and draws the heart wards them, and quicken our endeavours
of a man unto it: for every man's treasure after them. Note thence, That such as our
is his chief good. 2. Something permitted; | judgment is concerning happiness, such
namely, the getting, possessing, and enjoy- will our desires and endeavours be for the
ing, of earthly treasure, as an instrument attainment of that happiness. Our affec.
enabling us to do much good. 3. Some- tions are guided by our apprehensions :
thir.g prohibited; and that is, the treasur- where the esteem is high, endeavours will
ing up of worldly wealth, as our chief trea-
sure: Lay not up treasures on earth ; that is, 24 No man can serve two masters:
take heed of an inordinate affection to, of for either he will hate the one, and
an excessive pursuit after, of a vain confi- love the other; or else he will hold
dence and trust in, any earthly comfort, as
your chief treasure. 1. Here is something to the one, and despise the other.
commanded; but lay up for yourselves Ye cannot serve God and Mammon.
treasures in heaven: treasure up those ha- Observe here, a two-fold master spoken
bits of grace, which will bring you to an of, God and the world. God is our Master
inheritance in glory: be fruitful in good by creation, preservation, and redemption;
works, laying up in store for yourselves a he has appointed us our work, and secured
good foundation against the time to come, us our wages. The world is our master by
That ye may lay hold of eternal life. Ob- intrusion, usurpation, and a general esti-

5. The reasons assigned, 1. Why we mation ; too many esteeming it as their
should not lay up our treasure on earth; chief good, and delighting in it as their
Lecause all earthly treasures are of a pe- chief joy. Observe, 2. That no man can


be strong.

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serve these two masters, who are of con- || not arrayed like one of these. 30 trary interests, and issue out contrary com- Wherefore, if God so clothe the grass mands; when iwo masters are subordinate, of the field, which to-day is, and toand their commands subservient each to other, the difficulty of serving both is not morrow is cast into the oven, shall great: but where commands interfere, and he not much more clothe

you, O ye of interests clash, it is impossible. No man little faith? 31 Therefore take no can serve God and the world, but he may thought, saying, What shall we eat ? serve God with the world: no man can seek

or, What shall we drink? or, WhereGod and Mammon both as his chief good withal shall we be clothed ? 32 and ultimate end; because no man can divide his heart betwixt God and the world. (For after all these things do the Learn, that to love the world as our chief Gentiles seek :) for your heavenly good, and to serve the world as our chief Father knoweth that ye have need and sovereign commander, cannot stand of all these things. with the love and service which we bear and owe to God. The world's slaves,

Four arguments are here used by our Sawhilsi such, can be none of God's freemen. viour to dissuade us from the sin of anxious

care; 'tis needless, 'tis fruitless, 'lis hea25 Therefore I say unto you, Take thenish, 'tis brutish. 1. ”Tis needless; Your no thought for your life, what ye heavenly Father knoweth that ye have need of shall eat, or what ye shall drink ; these things, and will certainly provide for nor yet for your body, what ye shall you; and what need you take care, and God put on. Is not the life more than "too? 2. "Tis fruitless; Which of you by taking meat, and the body than raiment? is, by all our solicitous care we can add

thought can add one cubit to his stature? That 26 Behold the fowls of the air: for nothing either to the length or comfort of they sow not, neither do they reap, | our lives. 3. "Tis heathenish; after all nor gather into barns; yet your these things do the Gentiles seek. 4. 'Tis hearenly Father feedeth them. Are brutish; nay, worse than brutish; the fowls

of the air, and the beasts of the field, are ye not much better than they?

fed by God; much more shall his children. The next sin which our Saviour cautions Has God a breakfast for every little bird his disciples against is, immoderate care that comes chirping out of its nest? and for the things of this life, such as solicitous for every beast in the wilderness that and vexatious care for food and raiment, as

comes leaping out of his den ? and will he is accompanied with diffidence and distrust not much more provide for you, O ye of of God's fatherly providence over us, and little faith? Surely he that feeds the ravens provision for us; and the arguments which when they cry, will not starve his children our Saviour uses to dissuade from this sin, / when they pray. Naturalists observe of the are many and cogent, laid down in the fol

raven, that she exposes her young ones as lowing verses. Learn here, 1. That Al

as they are hatched, leaves them mighty God will provide for every servant meatless and featherless, to shift and strug. of his, food and raiment, and a competency | gle with hunger as soon as they come into of the comforts and conveniences of life. the world; and whether by the dew from Learn, 2. That want of faith in God's heaven, or flies or worms, God feedeth promise, and a distrust of his fatherly care, them; when they gape and cry, they are is a God-provoking, and a wrath-procuring provided for: from whence our Saviour insin. Learn, 3. That notwithstanding God's fers, that man being much better, that is, a promising to supply our wants, we not

more considerable creature than the fowls, only may, but must use such prudential the providence of God will provide for him, and provident means as are in our power, though no solicitude and anxious thoughtin order to the supply of our wants. Dr. fulness of his contributes thereunto. Hammond's Practical Catech. 27 Which of you, by taking of God, and his righteousness; and

33 But seek ye first the kingdom thought, can add one cubit unto his stature? 28 And why take ye

all these things shall be added unto thought for raiment ? Consider the you. lilies of the field, how they grow ;

That is, Let your first and chief care be they toil not, neither do they spin:

to promote the kingdom of grace in this

world, and to secure the kingdom of glory 29 And yet I say unto you, That in the next, and in order unto both, seek even Solomon in all his glory was after an universal holiness and righteous





ness, both of heart and life, and then fear || of the prohibition is added ; if we judge not the want of these outward comforts, | others rashly, God will judge us rightthey shall be added in measure, though eously. Learn thence, That a rash and not in excess; to satisfy, though not to censorious judging of others renders a persatiate ; for health, though not for surfeit. son liable and obnoxious to the righteous Observe, 1. That Christians must here on judgment of God. Note farther, That Christ earth set themselves to seek heaven, or the doth not here forbid judicial judging by kingdom of God. 2. Thai God's kingdom the civil magistrate, nor ecclesiastical cannot be sought without God's righteous- judging by the church governors, whose ness: holiness is the only way to happi- office gives them authority so to do. Nor

3. That heaven, or the kingdom of does he forbid one Christian to pass a judg. God, must be sought in the first place, with ment on the notorious actions of another, our chief care and principal endeavour. seeing the duty of reproof cannot be per4. That heaven being once secured by us, | formed without it; but it is such a rash all earthly things shall be superadded by and censorious judging our brother, as is God, as he sees needful and convenient void of charity towards him, as is accomfor us.

panied with contempt of him; especially if 34 Take therefore no thought for we have been guilty of the same or greater

sins before him. the morrow : for the morrow shall take thought for the things of itself.

3 And why beholdest thou the Sufficient unto the day is the evilmote that is in thy brother's eye, but thereof.

considerest not the beam that is in thine own eye?

4 Or how wilt Here our Saviour reinforces his dehorta

thou tion from solicitous care for worldly things;

say to thy brother, Let me pull assuring us, that every day will bring without the mote out of thine

eye: and, it a sufficient burden of trouble, and there- || behold, a beam is in thine own eye? fore we ought not to torment ourselves, by 5 Thou hypocrite, first cast out the antedating our own sorrows, and foretel | beam out of thine own eye; and then ling what may or may not come to pass. I shalt thou see clearly to cast out the Learn, That it is a painful, sinful, and unprofitable evil, to perplex ourselves with mote out of thy brother's eye. distrustful and distracting fears of what By the mote in our brother's eye, is to be may come upon us : every day has its own understood, small and little sins, or some duty and difficulty ; and though sufferings || supposed sins: by the beam in our own eye, must be expected, and prepared for, yet we is meant, some notorious sin of our own. must not torment ourselves to-day with the Learn, 1. That those who are most censo. fears of what may be to-morrow; but every | rious of the lesser infirmities of others, are day cast our burden of care upon that God | usually most notoriously guilty of far greatwho daily careth for us.

er failings themselves. 2. That those who

desire others should look upon their inCHAP. VII.

firmities with a compassionate eye, must Our blessed Saviour having continued his sermon

not lock upon the failings of others with a on the mount in the former chapter, concludes it censorious eye. 3. That there is no such in this, with an exhortation to several duties; the way to teach us charity in judging others, first of which is, to forbear rash judging of others.

as to exercise severity in judging of ourUDGE not, that ye be not judged. selves.

2 For with what judgment ye 6 Give not that which is holy unto judge, ye shall be judged: and with the dogs, neither cast ye your pearls what measure ye mete, it shall be before swine, lest they trample them measured to you again.

under their feet, and turn again and Observe here, The prohibition, and the reason of that prohibition. The prohibi- By that which is holy, understand the word tion, judge not : this is not meant of our- and ordinances in general; but admoniselves, but of our neighbour. Self-judging tion and reproof in particular: by dogs and is a great duty; judging others, a grievous swine, incorrigible and unreclaimable sin. sin; yet is not all judging of others con- ners, hardened scorners of holy things; demned, but a judging of our neighbour's 'tis a proverbial speech, expressing how state or person rashly and rigidly, censo- sure charitable reprehensions are to be cast riously and uncharitably; especially un-away upon incorrigible sinners. Learn, 1. righteously and unjustly. And the reason that 'lis possible for sinners to arrive at

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