saints and glorious angels done in heaven; namely, with that alacrity and cheerfulness, with that speed and readiness, with that constancy and diligence, that the imperfection of human nature will admit of; imitating the blessed angels, who execute the divine to make our prayers; namely, to God, || under the notion of a Father; teaching us, that in all our religious addresses to God, we are to conceive of him, and pray unto him, under the notion and relation of a Father. Our Father, &c. So is he by 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, and ed 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 supwith 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 hallowed. 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 ruleth 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 petition 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, of every Christian, that the com- for; namely, preventing mercy, and delimanding will of God may be so done by vering mercy. 1. Preventing mercy, lead men upon earth, as it is by the glorified us not into temptation. Hereby it is sup prayer, as an encouragement to expect the same blessings from God which others have done before us; for he is the same yesterday, to-day, and for ever. Amen; a word used in all languages, denoting an hearty assent to our own prayers, and an hearty desire to receive the mercies prayed for, and an humble assurance that we shall be heard and answered. ly, we fly in the face of God, and our pray posed, 1. That we are unable to keep our || this attribute of God is improvable in selves from temptation, partly through our natural depravity, partly through carnal security. 2. That it is God that must keep us from Satan's assaults, his traps and snares, which everywhere he lays in ambush for us. 3. That it is our own daily duty to be earnest and instant with God in prayer, not to suffer us, by the subtraction of his grace, or in a way of punishment for sin, to run 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-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 indispensa sitions 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 deceive us, and, without repentance, damns and destroys us. Observe lastly, The conclusion of the Lord's Prayer, which contains a complication of arguments to urge Almighty God with, for obtaining the mercy prayed for. 1. For thine is the king dom; thou art the only absolute and rightful Sovereign, and all men are concerned to honour thee, and obey thy laws; thou art the supreme Governor of the world, and King of thy church, therefore let thy kingdom come, and thy will be done. 2. Thine is the power, therefore give us daily bread, and forgive our daily sins; for thou hast power to supply the one, and autho-They have their reward. rity to pardon the other. The power of God is a mighty encouragement to prayer, and faith in the power of God has a mighty prevalency in prayer with God. 3. Thine is the glory, that is, thine will be the glory; as if we should say, "Lord! by enabling us to hallow thy name by owning thy king-in secret, shall reward thee openly. dom, by doing thy will, and by thy providing for us, and pardoning of us, thou wilt have much glory by us and from us." It teaches us, that as our prayers in general ought to be argumentative; so an argument in prayer drawn from the glory of God is a mighty encouragement to hope for audience and acceptance. 4. For ever and ever, that is, thy kingdom is eternal, thy power eternal, thy glory eternal; the God whom we pray to is an eternal God, and VOL. I.-5 ers are a sort of imprecations against ourselves. Note farther, That although God promises us forgiveness if we forgive others; yet it is with this limitation, if no other condition of salvation be wanting, for this virtue alone cannot obtain favour with God, unless other duties are performed. 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, 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 The next duty which our Saviour instructs his disciples in, is that of religious fasting, which is a devoting of the whole man, soul and body, to a solemn and extraordinary attendance upon God, in a particular time, set apart for that purpose; in order to the deprecating of his displeasure, and for the supplicating of his favour, accompanied with an abstinence from bodily food and sensual delights, and from all se cular affairs and worldly business Now || our Saviour's direction as to this duty of rishing and uncertain nature, they are subfasting 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 arguDo 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 subtheir 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, inhead 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 apprewe 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 endeagain 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 approbation of his services, and with the silent applause of his own conscience. 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. Observe here, 1. Something implied, namely, That every man has his treasure; and whatsoever or wheresoever that treasure is, it is attractive, and draws the heart of a man unto it: for every man's treasure is his chief good. 2. Something permitted; namely, the getting, possessing, and enjoying, of earthly treasure, as an instrument enabling us to do much good. 3. Something prohibited; and that is, the treasuring up of worldly wealth, as our chief treasure: Lay not up treasures on earth; that is, take heed of an inordinate affection to, of an excessive pursuit after, of a vain confidence and trust in, any earthly comfort, as your chief treasure. 4. Here is something commanded; but lay up for yourselves treasures in heaven: treasure up those habits of grace, which will bring you to an inheritance in glory: be fruitful in good works, laying up in store for yourselves a good foundation against the time to come, that ye may lay hold of eternal life. Observe, 5. The reasons assigned, 1. Why we should not lay up our treasure on earth; tecause all earthly treasures are of a pe 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 is that darkness! In the foregoing verses our Saviour acquainted us what in our affections and judgments we should esteem as our chief treasure now this judgment, concerning our chief treasure, is by our Saviour here compared to the eye; as the eye is the candle of the body, that enlightens and directs it, so our understanding and judg ment of the excellency of heaven and the things above, will draw our affections towards them, and quicken our endeavours after them. Note thence, That such as our judgment is concerning happiness, such will our desires and endeavours be for the attainment of that happiness. Our affections are guided by our apprehensions : where the esteem is high, endeavours will be strong. 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. Observe here, a two-fold master spoken of, God and the world. God is our Master by creation, preservation, and redemption; he has appointed us our work, and secured us our wages. The world is our master by intrusion, usurpation, and a general estimation; too many esteeming it as their chief good, and delighting in it as their chief joy. Observe, 2. That no man can serve these two masters, who are of contrary interests, and issue out contrary commands; when two masters are subordinate, and their commands subservient each to other, the difficulty of serving both is not great: but where commands interfere, and interests clash, it is impossible. No man can serve God and the world, but he may serve God with the world: no man can seek God and Mammon both as his chief good and ultimate end; because no man can di vide his heart betwixt God and the world. Learn, that to love the world as our chief good, and to serve the world as our chief and sovereign commander, cannot stand with the love and service which we bear and owe to God. The world's slaves, whilst such, can be none of God's freemen. 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? The next sin which our Saviour cautions his disciples against is, immoderate care for the things of this life, such as solicitous and vexatious care for food and raiment, as is accompanied with diffidence and distrust of God's fatherly providence over us, and provision for us; and the arguments which our Saviour uses to dissuade from this sin, are many and cogent, laid down in the following verses. Learn here, 1. That Almighty God will provide for every servant of his, food and raiment, and a competency of the comforts and conveniences of life. Learn, 2. That want of faith in God's promise, and a distrust of his fatherly care, is a God-provoking, and a wrath-procuring sin. Learn, 3. That notwithstanding God's promising to supply our wants, we not only may, but must use such prudential and provident means as are in our power, in order to the supply of our wants. Dr. Hammond's Practical Catech. ye 27 Which of you, by taking thought, can add one cubit unto his stature? 28 And why take 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 Four arguments are here used by our Saviour to dissuade us from the sin of anxious thenish, 'tis brutish. 1. "Tis needless; Your care; 'tis needless, 'tis fruitless, 'tis heaheavenly Father knoweth that ye have need of these things, and will certainly provide for you; and what need you take care, and God too? 2. 'Tis fruitless; Which of you by taking is, by all our solicitous care we can add thought can add one cubit to his stature? That nothing either to the length or comfort of our lives. 3. Tis heathenish; after all these things do the Gentiles seek. 4. 'Tis brutish; nay, worse than brutish; the fowls of the air, and the beasts of the field, are Has God a breakfast for every little bird fed by God; much more shall his children. for every beast in the wilderness that that comes chirping out of its nest? and not much more provide for you, O ye of comes leaping out of his den? and will he little faith? Surely he that feeds the ravens when they cry, will not starve his children when they pray. Naturalists observe of the raven, that she exposes her young ones as soon meatless and featherless, to shift and strugas they are hatched, leaves them gle with hunger as soon as they come into the world; and whether by the dew from heaven, or flies or worms, God feedeth them; when they gape and cry, they are provided for: from whence our Saviour infers, that man being much better, that is, a the providence of God will provide for him, more considerable creature than the fowls, though no solicitude and anxious thoughtfulness of his contributes thereunto. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. That is, Let your first and chief care be world, and to secure the kingdom of glory to promote the kingdom of grace in this in the next, and in order unto both, seek after an universal holiness and righteous 1 ness, both of heart and life, and then fear not the want of these outward comforts, they shall be added in measure, though not in excess; to satisfy, though not to satiate; for health, though not for surfeit. Observe, 1. That Christians must here on earth set themselves to seek heaven, or the kingdom of God. 2. That God's kingdom cannot be sought without God's righteousness: holiness is the only way to happiness. 3. That heaven, or the kingdom of God, must be sought in the first place, with our chief care and principal endeavour. 4. That heaven being once secured by us, all earthly things shall be superadded by God, as he sees needful and convenient for us. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. of the prohibition is added; if we judge others rashly, God will judge us righteously. Learn thence, That a rash and censorious judging of others renders a person liable and obnoxious to the righteous judgment of God. Note farther, That Christ doth not here forbid judicial judging by the civil magistrate, nor ecclesiastical judging by the church governors, whose office gives them authority so to do. Nor does he forbid one Christian to pass a judg ment on the notorious actions of another, seeing the duty of reproof cannot be performed without it; but it is such a rash and censorious judging our brother, as is void of charity towards him, as is accompanied with contempt of him; especially if we have been guilty of the same or greater sins before him. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt Here our Saviour reinforces his dehortation from solicitous care for worldly things; thou say to thy brother, Let me pull assuring us, that every day will bring with out 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. 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 may come upon us: every day has its own duty and difficulty; and though sufferings must be expected, and prepared for, yet we must not torment ourselves to-day with the fears of what may be to-morrow; but every day cast our burden of care upon that God who daily careth for us. CHAP. VII. Our blessed Saviour having continued his sermon on the mount in the former chapter, concludes it in this, with an exhortation to several duties; the first of which is, to forbear rash judging of others. JUDGE not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Observe here, The prohibition, and the reason of that prohibition. The prohibition, judge not: this is not meant of ourselves, but of our neighbour. Self-judging is a great duty; judging others, a grievous sin; yet is not all judging of others condemned, but a judging of our neighbour's state or person rashly and rigidly, censoriously and uncharitably; especially unrighteously and unjustly. And the reason By the mote in our brother's eye, is to be understood, small and little sins, or some supposed sins: by the beam in our own eye, is meant, some notorious sin of our own. Learn, 1. That those who are most censorious of the lesser infirmities of others, are usually most notoriously guilty of far great er failings themselves. 2. That those who desire others should look upon their infirmities with a compassionate eye, must not lock upon the failings of others with a censorious eye. 3. That there is no such way to teach us charity in judging others, as to exercise severity in judging of our selves. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. By that which is holy, understand the word and ordinances in general; but admonition and reproof in particular: by dogs and swine, incorrigible and unreclaimable sinners, hardened scorners of holy things; 'tis a proverbial speech, expressing how sure charitable reprehensions are to be cast away upon incorrigible sinners. Learn, 1. that 'tis possible for sinners to arrive at |