A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 6
CHAP. VI.
Christs Sermon on the Mount goeth on in this chapter, wherein he teacheth the right manner of alms, Ver. 5. Of prayer, Ver. 16. Of fasting Ver. 19. and dischargeth covetuousnesse. In all which, he sharply taxeth the faults of the Scribes and Pharisees.
Ver. 1. TAke heed that ye do not your alms before men, to be seen of them: otherwise you have no reward of your Father which is in heaven.
COncerning the right manner of giving Almes, these Truths are holden forth unto us. Doct. 1. Almes, or shewing mercy to the Poor, is a duty carefully to be gone about: for it is said, Take heed to your almes. 2. The sin of vain glory may easily slide in it self in any work, specially in alms giving; therefore saith he, Take heed you do not your almes to be seen of men. 3. If almes be done, for obtaining praise of men, and not for conscience of a commanded duty, God will not take it for service, for it is said, Otherwise you have no reward of your Father which is in Heaven.
Ver. 2. Therefore, when thou dost thine almes, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men: Verily, I say unto you, they have their reward.
3. But when thou dost almes, let not thy left hand know what thy right hand doth:
4. That thine almes may be in secret: and thy Father which seeth in secret, himself shall reward thee openly.
This is the remedy of this ill. Doct. 1. We must marke and beware of such faults as we see in others; namely such ostentation as the Pharisees used, who when they were to give almes, proclaimed by sound of Trumpet, that the poor should conveen at such a time and place, to receive such a mans alms; therefore Christ saith, Do not sound a Trumpet, &c. that is, Beware of all vain of oftentation. 2. When men in doing good, look more to mens praise, then how to please God, the vain praise of men, whether they obtain it, or misse of it, is all the fruit which they shall have of their work; for, Verily they have their reward; they need look for no more. 3. Each other sinner do seek darknesse, and lurking holes to hide their sin; but Church, and Market, and the most open conventions are the choise places for acting of the sin of hypocrisie, as here, in the Synagogues and in the streets. 4. All Hypocrites are vainly glorious; Hypocrisie and vain glory go together; for. Hypocrites, saith he, Do that they may have glory of men. 5. We should not suffer our selves to take notice what we give in almes, nor should we esteem much of it, as if there were any worth in our alms, let be to seek praise of men, for this is the way, Not to let the left hand know what the right hand doth; otherwise no man can be ignorant of what he doth deliberatly, no man can give almes but the poor who receive the almes must know of it, and in publick collecting of almes the world must needs be open. 6. Alms given in a right manner, that is, in obedience to God, and in love of the poor, is a secret work; for the main substance of it is only seen of God; therefore it is said, That thy almes may be in secret. 7. What good work wee take least notice of, what wee make least esteem of, and do carry most quietly between God and us, of that doth God take special notice; for of such a work it is said, the Father seeth in secret. 8. Whatsoever good work is done of secret intention to obey and glorifie God, shall be made open by him in due time to our praise, and shall be rewarded in open to our profit; for beside the sweet testimony of the conscience following it, it is promised, Thy Father himself shall reward thee openly.
Ver. 5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily, I say unto you, they have their reward.
The next Doctrine concerns the right manner of prayer, Doct. 1. In prayer, all hypocriticall oftentation must be eschewed, such as the Pharisees used, who in the congregation, and in the Street carried themselves, so as they might be taken notice of, and accounted to be devout men: for it is reproved here, They love to pray standing, that they may be seen of men. 2. Persons who are vain glorious in their prayers, have no profit of their prayers, save the wind of some witlesse mens approbations; for, They have their reward. 3. Howsoever men may think it hard, that prayers for this fault should be lost, yet so it shall be found; for Christ saith, Verily I say unto you, they have their reward.
Vers. 6. But thou, when thou prayest, enter into thy close…; and when thou hast thus thy door, pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.
Christ doth not forbid publick praying before others in the Congregation, nor in a Familie; for this is a part of Gods due worship, and of our confessing of his name: neither doth he retrinch all our secret prayers to a chamber; but the meaning is, that we should in all our prayers be far from ostentation. Doct. 1. In prayer we should regard only Gods eye, and seek only his approbation: and beside all our praying, with or before others, we should pray also when no man knoweth of it; and whensoever we pray, whether in private or publick, we should be as far from vain oftentation as if we were in a private chamber alone with doors shut; for this is it that he saith, When thou prayest, shut thy door, &c. 2. Our prayer must be from the inward of our spirit, directed with confidence to the invisible God; for, Pray, saith he, to thy Father. 3. In prayer God doth take notice specially of the uprightnesse of the heart, and of that which is hid from men, for he saith, Thy Father seeth in secret. 4. The sincere and secret prayer is followed with an evident blessing in the answer; for, He shall reward thee openly, saith Christ. 5. The rewards of God must needs be full of Grace, when he promiseth to reward praying and begging, both in this world and at the day of judgment, saying of secret prayer, Thy Father shall reward thee openly.
Verse 7. But when you pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
8. Be ye not therfore like unto them: for your Father knoweth what thing ye have need of, before ye ask him.
The second fault in prayer is idle multiplying of words, which is discharged for three reasons, which are so many doctrines: 1. Idle multiplying of words, is the sin of the heathen, who are destitute of the saving knowledge of God: for Christ saith, Use not vain repetitions as the heathen do: Idle repititions of words presupposeth and proceedeth from … base misconception of God, as if he could be moved by multitude of words, as men are moved; for, They think, saith he, to be heard by their much speaking, but do ye not so: The third reason is, Because Christs Disciples, when, in obedience of Gods command, they come to worship God, and to edifie themselves in prayer, need neither to inform God what they would have; for, He knoweth, saith Christ, what things you have need of before you ask: nor need they to move or perswade God; for, He is your Father, saith he, and therefore we should not, nor need not use vain repetitions: mean time let us remember, that when the Saints insist in prayer, affectionately avowing the truth and mercy of God, and striving to strengthen their own faith in prayer, that is not a vain repetition, or that much speaking which is here forbidden.
Ver. 9. After this manner therfore pray ye: Our Father which art in Heaven, Hallowed be thy name.
For helping of this, and other faults about prayer, our Lord giveth us the example of a formed Prayer, which is ready and fit to be made use of expresly as a Prayer, whensoever we should joyn in one body with all true Christians militant in the World, in all common and necessary desires; which also is to be made use of, as a Pattern and Platform for imitation, when we are to pray for any one or more things, more particularly concerning our self, or any part of the militant Church. Now as this Prayer is a Pattern for any desires more special then these which are here exprest, we are taught hereby, 1. To pray only for things allowed and promised in Gods word: for such are all things in the Pattern. 2. To pray to God only, who only hears at all times; for, We must pray to our heavenly Father only. 3. To pray in a known language, according as Christ did deliver this form of prayer to his Disciples. 4. To pray without vain repetition, or idle multiplying of words; for this prayer is given for example of such a prayer, as hath no vain repetition. 5. To pray with more respect to Gods glory, then to our own particular good; for the order of prayer teacheth so much. 6. To pray with a hearty and spirituall disposition, in fear and reverence towards God, as being above us in Heaven, there to receive, hear, and answer our prayers from the holy sanctuary of Christs body, through which vail we get accesse unto the fulnesse of the God-head, which dwelleth in Christ, who is in Heaven, and without whom we cannot find God reconciled. 7. To pray with love toward God, and confidence in him, as in our Father in Christ: for Christ giveth warrant to call God Father. 8. To pray with affection and love to all Saints militant on earth, as children of the same heavenly Father, theirs and ours: Father to the weak, no lesse then to the stronger; for Christ will have us calling him, Our Father, in behalf of all the children on earth; for whom and with whom we do pray.
From the first Petition we are taught that every true Disciple of Christ, must have the glorifying of God for his chiefest desire; for first and above all must he seek that Gods Name may be hallowed. 2. That God must be hallowed as he maketh himself known by his word; for it is his Name or Himself, as he is named and manifested by his word and ordinances, and works and providence, which is to be hallowed. 3. That he himself must be the procurer of his own glory among men, for therfore pray we, Hallowed be thy name.
Ver. 10. Thy Kingdom come, thy will be done, in earth as it is in heaven.
From the second petition we are taught, that beside the generall Kingdome, and government of all things, which is alwayes fully in vigour, there is a speciall Kingdome of grace, wherein God is revealed, and acknowledged to be King and Lord over his Saints: this Christ cals, Thy Kingdom, as a peculiar wherein he specially delights. 2. That this Kingdom of grace is so come already, as it shall be still coming more and more, so long as Christs Disciples shall have need to pray, that is, till the fulness of glory in the second coming of Christ shall be revealed, Then shall the Kingdom prayed for, fully come. 3. That God is he, who doth promove, bring on, and perfect this kingdome: Therefore must we say, Thy Kingdome come. 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers; and saying, Thy kingdom come. From the third Petition we learn. 1. That albeit God dwelleth in heaven, and doth all his intended will, yet men do not obey as they should, his commanded wil. Therefore there is need in this respect still to pray, Thy will be done. 2. That the Saints must renounce obedience to their own will, and to Satans will, and to the will of men, and must submit themselves absolutely to Gods will, revealed by word or work; saying, Not mine, but thy will be done. 3. That it must be divine power which shall change mens hearts, and frame them to the obedience of his will, and to this end do we request him, to subdue mens wils to his own, saying, Thy will be done. 4. That God hath no work of sanctification to work upon any man, but upon these only who are on the earth, for they that are in heaven are perfected, and else-where there is none, whose will the Lord doth sanctifie: Therefore do we pray only, Thy will be done, in earth as it is in heaven. 5. Albeit we do not attain unto perfection of Holiness in this life, yet we must aim at it, long, and pray for it: for our Lord teacheth us to pray, That the will of God may be done i… earth, as it is in heaven.
Ver. 11. Give us this day our daily bread.
From the fourth petition we learn. 1. That whatsoever we make use of for our subsistence (comprised here under bread) must be sanctified unto us by prayer; and God must be acknowledged in every meanest matter, which concerns our bodily sustentation, even to the least morsell of Daily Bread. 2. That we live not mainly by bread, but by Gods word, and his powerfull blessing, imported in Giving of bread. 3. That how lawfully soever; and deservedly at mens hands we get our bread, yet in regard Gof od, we deserve nothing, but must have all of free bounty, & must beg of him daily, to give us our daily bread. 4. That we should not be anxious for to morrow, nor for great allowance in the world: sufficient for the day is the care of it self; and we must be content to crave and to receive This day our daily bread. 5. That as we pray not for the dead, but onelyonly with, and for such as have need of Daily bread, and are living on earth with us; so should we be sensible of their necessities, and pray for them as for ourselves, saying, Give us our bread.
Vers. 12. And forgive us our debts, as we forgive our debters.
From the fifth Petition learn, 1. That none of Christs Disciples are so fully sanctified in this life, but sin will be found in them; and that there is a necessity lying on us to acknowledg our sins: 2. That every day in many things we… offend all, and must confesse not only sin, but sins. 3. That howsoever we have right unto remission of sins in Christ Jesus, yet we must seek to apply that our right unto our daily faults, and beg the use of our right, for applying of forgiveness. 4. That our sins deserve due punishment, even death, which is a naturall merit of sin, which doth oblige us unto the penalty; for, therefore sins here are called Debts. 5. That the sin being forgiven, the vindictive punishment is forgiven also; for to the same sense are we directed to say, Forgive us our debt, and forgive us our sins: Where-through it cometh to passe, that there is no remission of sin, and retaining of vindictive punishment, but both the guilt, and this sort of punishment are forgiven, and taken away together: 6. Wrongs done by others unto us, do oblige the doers of injury to repair the wrong, and so do make them not only debters unto God, but also unto us; therefore doth our Lord call such as have done wrong unto us, Our debters: 7. Though publick respects may move us to seek reparations of wrongs, in the way of justice; yet not only must we renounce private revenge of wrong done unto us, but also forgive the same, especially when the offender calleth for it at our hand; for Christ presupposeth, that he who seeks forgiveness of God, doth also give forgiveness to men; 8. It is an argument to perswade us of forgivenesse from God of our wrongs, when we forgive men their wrongs done against us; for Christ will have him who saith, forgive us our trespasses, to say also, As we forgave these that trespasse against us,
Vers. 13. And lead us not into temptation, but deliver us from evill; For thine is the kingdome, and the power, and the glory, for ever, Amen.
From the sixth petition learn, 1. That when our sins are forgiven us, we are in perill to be overcome of new again by the tempter Satan; of which our weaknesse, and Satans power, craft and malice, we should be so sensible, as in fear to be insnared, we should pray not to be led in Satans temptations. 2. Because we have so oft yeelded unto Satans temptation, and of our self we are so prone to be tempted, and to be overcome of our own concupiscence, that God justly may give us over unto Satans temptation; Therefore it is necessary that we should request God, not To lead us in his justice into temptation. 3. If God for our tryall and further humiliation shall suffer us to be tempted, we may with confidence pray and expect, that we shall be delivered from that ill one, either th… we fall not in his snare, or that we be not keeped therein; for as Christ doth warrant us to pray, so we may expect th… God will deliver us from that evill one, and from all ill; that is, from Satan, sin, and perdition; for we say, Thine is the Kingdome, power, and glory: that is, Unto thee our heavenly Father belongeth the Kingdome, and soveraign government of all things, with right and strength to dispose thereof, for bringing to passe all that wee request for: and to thee doth belong the glory of all things for ever: Whence learn, 1. That none is to be prayed unto, but he only who only is able to grant all our requests: for, To him only belongs the Kingdom and power. 2. That when we pray for that which is agreeable to Gods will, his Fatherly affection on the one hand, and his royall power on the other hand, may assure us, that as he is both willing and able, so he will grant our requests. 3. That as it is his glory to grant the petitions of his people; so unto him should we give the glory of all things. 4. That there is no end of his Kingdome and Power and Glory; for, They are for ever, 5. That we should settle our belief on him, and seal up his truth resolutely, nothing doubting to be heard, for so much doth Amen import.
Ver. 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.
This is a reason of the clause eked unto the fifth petition, of forgiving men their trespasses, when we crave God to forgive us our treaspasses: not that our forgiving wrongs done to us, is the cause of Gods forgiving wrongs done by us to him; but because giving forgivenesse to men, and receiving forgivnesse from God, are graces inseparably conjoined, so that the having or wanting of the one, may prove the having or wanting of the other. Doct. 1. Who so have gotten grace, in the fear of God, to forgive men their trespasses, may assure themselves of Gods gracious forgiving them their trespasses: and albeit the remission of their sins be not intimate to them for the present, yet they shall be sure to have it manifested: for so sa…es the text. 2. Again, such as call God their Father, and yet will not forgive men their trespasses, may be assured that God will not forgive them their trespasses, or that God will not speak peace to their conscience, nor intimate remission of sins unto their souls: for albeit Gods granting a remission of sin, in his counsell, goes before our giving remission of mens sins, yet Gods granting unto us remission of sins in the court of our conscience, follows after our giving remission to men of their sin; for so long as we keep malice against our neighbour, and will not forgive them, our conscience shall never be solidly assured of the forgivnesse of our sins, for so importeth the text.
Verse 16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear to 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.
The third head of Doctrine teaching us in our religious fasting, to beware of vain oftentation, such as the Pharisees used: It is not Christs meaning here, that men should refuse publick Fasts, or therein carry themselves as in a day of feasting, annoynting their head, and washing their face; for that is not lawfull: neither is it his meaning, that in secret Fasts, men must either carry the matter so closely, that none of the Family should know it, or else not fast at all; for that is hardly possible: But the meaning is, That when God calleth unto religious humiliation in prayer and fasting, that wee should be as far from seeking vain applause of men, as if we were not at all about such a business. Doct. 1. Causes of fa… ing and humiliation do attend Christs Disciples; for this … Lord doth insinuate, while he saith, When ye fast. 2. Such … in their fasting do seek mens approbation, do lose their labo… at Gods hand; and at the farthest, do gain no more but … applause of men; for of such Christ saith, Verily, they have … reward. 3. Hypocrits do religious actions for worldly respects; for of Hypocrites saith Christ, They do seek that … may appear to men to fast. 4. That in all our religious actio… we should be as far from seeking mens applause, as if we … not at all about any such businesse; and should so study to approve the secret sincerity of our hearts unto God, as we loo… not toward any applause of men; for Christ commandeth … to fast, that you appear not to men, &c. 5. The secret sincerity of Gods service is followed with the open blessing of God; … he doth reward such openly.
Verse 19. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where theeves break through and steal.
The fourth head of doctrine, is, to beware of covetousnesse and cares of this world, as of a speciall enemie to all true Godlinesse; which because it is a rise evill, and hard to be cured, he insisteth upon the beating down of it so much the more: … sing to this purpose seven motives or reasons, which in substance are so many doctrines. In the first part of this verse our Lord insinuates, 1. That every man is given to have some Treasure and Store of that which he most esteemeth of, loveth most to have, keepeth best, and is most loath to want; for this is imported in, Lay not up treasures for your self. 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure, and to have the earth the place of it; and so have need to be warned to lay up our treasure not upon earth. The first reason to disswade us from covetousnesse of earthly things, is, because all earthly things are perishing, and may in our time, either rot or be taken from us! for what is on earth, moth and rust may corrupt, or theeves … break in upon, and steal it.
Verse 20. But lay up for your selves treasures in heaven, when neither moth nor rust doth corrupt, and where theeves do not bre… through nor steal,
21. For where your treasure is, there will your heart … also.
The second reason: Heavenly things only are worthy to be our treasure, and Heaven only is worthy to be the place thereof, therefore covet not things earthly, but heavenly, such as are faith and love, and grace to abound in the good fruits of faith, Lay up, saith he, Treasures for your selves in heaven. The third reason is: Things heavenly and spirituall, are to be keeped and injoyed in heaven, where all things are incorruptible, and permanent, and such as cannot be taken from us by fraud or violence, where neither moth nor rust doth corrupt, therefore seek not these things that are earthly, but these things that are heavenly. The fourth reason is, a mans treasure takes his heart after it; therefore covet not earthly things but heavenly, that your hearts might be set on Heaven, and not on earth; for, Where your treasure is, there will your hearts be also.
Vers. 22. The light of the bodie is the eye: If therfore 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 darnesse, if therefore the light that is in thee be darknesse, how great is that darknesse?
The fifth reason, In generall termes tending to this much; If your mind intend to treasure up heavenly things, the whole course of your life will be lightsome, holy and heavenly: but if ye intend to treasure up earthly things, then the whole course of your life will be earthly, darke, and unspeakably sinfull. Therefore set not your selves to treasure up earthly things, but heavenly rather: This is imported in a similitude thus, As the eye by its light, is the directer of the whole body, so the intention of a mans minde or heart, by its light, is the directer of the whole course and actions of a mans life. In the similitude are holden forth to us these truths; 1. That no lesse care should be had to have our judgement and intention sanctified, then to have the eye of our body clear; for, as the eye is the light of the body, so is the minde, the heart and intention the light of a mans life. 2. As when the eye of the body is clear, the whole body is illuminate, and well directed what to do; So when the intention of the mind and heart, (which is the eye of the soul,) is single, and set upon the heavenly treasure, then the whole body of a mans conversation shall be well ordered, and full of light, to direct him in the way how to get the heavenly Treasure. 3. As when the eye of the body is corrupt, and ill disposed, the whole body walketh in darknesse without direction; So when the intention of a mans heart is not singly set on the heavenly Treasure, but is evill, and set on the things of the earth, then the whole body of a mans course and actions is ful of darknesse, that is, of ignorance and miscarriage, of sin and misery. When the intention of a man (which he setteth up as a mark to shoot at, and useth as a light to direct him what means hee shall use) is darknesse, that is, erroneous and sinful; then unspeakable great is the darknesse, errour and sinfulnesse of that mans course; for, If the light that is in thee be darknesse, saith Christ, how great is that darknesse? 5. This general sentence may serve to loose a doubt, about the lawfulnesse of making provision for a mans family, and laying up for his children: Thus, if a mans intention be spirituall, and singly set on God for the obtaining of a spirituall Treasure, then shall his course be full of light, and well directed how to do duty to his family and children; but if under pretence of this lawfull care, he shall make an idol of riches, intending onelyonly to abound in wealth, to seek and lay up his treasure on earth, then shall all that he doth in a lawfull calling, be sinfull unto him, his course shall be darknesse.
Vers. 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.
A sixth reason, under similitude of serving two masters. No man can serve God and Mammon or worldly riches, more then a man can serve two opposite masters; Therefore beware to set your selves to lay up treasures in the earth, but rather seek God, and lay up your treasure in him. To serve God, is to give up a mans minde, heart, and whole man, to know, and do what God requires, without care what shall be the consequences: To serve Mammon, is to give up a mans minde, heart, and indeavour to sinde out and follow all the wayes he can, to increase riches, whatsoever may come of it. Hence learn, 1. That the man who takes God to be his Master, must do nothing but as God allows him, neither in the matter of pleasure, nor of profit, nor of preferment, nor in any other thing; for, This is to serve God as his Master. 2. If the care or love of riches, or any other thing draw away the minde or heart of a man from the love of God, or from his obedience, a man becometh the servant of Mammon, or of that lust whereunto hee so gives obedience. 3. Albeit men conceive they can well serve God and their lusts also, yet it is impossible so to do; for, No man can serve two masters opposite, such as is GOD, and whatsoever thing doth come in competition with him, for, Ye cannot serve God and Mammon. 4. That thing is a mans Master, which, the man being put to the tryall, loveth most, holdeth most unto, and preferreth in competition: If a man will rather offend God then lose riches, pleasures, or preferment, when he must do the one, then is the man not the servant of God, but the servant of the other thing beside God; for, He loveth that other, and holdeth unto it, and preferreth it to God.
Verse 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 then meat, and the body then rayment?
A seventh reason disswading from coverousnesse, drawn forth by consequence from the sixth reason: It is not lawful to be anxious about things necessary, as food or rayment; therefore far lesse is it lawfull to be covetous of earthly treasure, or of needlesse riches. Hence learn, 1. That albeit using of lawfull callings and ordinary means for food and rayment may stand with Gods service, and his approbation; yet taking thought for them, or being anxious about the successe, is unlawful, and here forbidden as a mark of covetousness, and too much affecting of the creature, and of distrust in God; for, Take no thought for your life, saith he. This distrustful anxiety for food and rayment in time to come (which is a branch of covetousness, covered with the appearance of necessity) our Lord refutes by eight reasons: The first is, God who hath given life, which is more then food, will take care to provide food for maintenance of life, so long as he hath appointed life to continue: and God who hath framed the body, which is more worth then the rayment, will also provide for a garment; therefore anxious care for food and rayment is unlawfull: which teacheth us, That the most specious excuses which can be made for cloaking of covetousnesse, are rejected by God as naughty; Is not the life more then meat, saith Christ?
Ver. 26. Behold the souls of the a…r, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feede…h them. Are ye not much better then they?
The second reason: God who provide… food for birds and fowls, will certainly provide for his own children; Therefore anxious and distrustfull cares for food and raiment, in Christ Disciples is unlawfull; for, Behold the fowles of the air, &c. This reason is strengthened, 1. By insinuation, that men have the ordinary meanes of some lawfull calling (comprehended under sowing and reaping,) which sow…s have not; and therefore anxious and distrustfull care for food and raiment is so much more unlawfull in them, as is imported in these words, neither do they reap: again, this reason is strengthened, by comparison of us with birds, and preferring of us in Gods estimation, are ye not much better then they? saith he.
Ver. 27. Which of you by taking thought can add one cubit unto his stature?
The third reason: Anxious care about the successe of means connot produce any good effect, therefore it should not be entertained; for even when a man hath eaten, he cannot make himselfe stronger, or more tall then it shall please God to dispose: To what purpose then doth it serve to take thought or anxiety, as if the use of means should not yeeld food and raiment? for, which of you by taking thought can eke a cubit to his stature?
Vers. 28. And why take ye thought for raiment? Consider the lilies of the field how they grow; they toyl 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. Wherfore if God so clothe the grasse of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
31. Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewithall shall wee be clothed?
The fourth reason: God doth care for clothing of the grasse and flowers of the field, with more curious draughts and native colours, then all the glory which Solomons garment had; Therefore anxiety in Gods children for food and raiment, (as if God were not carefull of them) is unlawfull, Consider the lilies, saith he: this reason is strengthened, 1. By insinuating that Gods own children are more dear to him then the grasse and flowers of the field, which are made only to indure a lit…e time for mans use, and then to perish; for, To morrow it is case sitio the oven … next, by taxing taking thought and anxiety, as an evidence of small saith in God, Therefore saith he, O ye of little faith.
Verse 32. (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things.
The fifth reason: Anxious seeking of the things of this earth, is the fault of the Gentiles, who are destiture of the knowledg of God, and are ignorant of these heavenly things, prepared for Gods children; Therfore Christians who are better instructed, should eschew this godlesse anxiety; for, After these things, saith he, the Gentiles do seek. The sixth reason: Christians are not fatherless; nor is their father ignorant, unable, or careless to do for them; God in Heaven is their father, and knoweth all things whereof they stand in need; therfore godlesse anxiety for food and raiment is utterly unlawful; for, Your Heavenly Father knoweth that ye have need of these things.
Verse 33. But seek ye first the Kingdome of God, and his righteousnesse, and all these things shall be added unto you.
The seventh reason by way of precept: You have the Kingdome of God and his righteousnesse, whereupon to bestow your first and chiefest cares; which if you seek after earnestly, ye shall not need to be anxious for food or raiment, or any other needfull thing on earth; for, All these shall be superadded unto the grant of your chiefe desires, and shall be brought unto your hand; Therefore anxious caring for these meaner things, is unlawfull. Hence learn, 1. That to be partaker of the kingdom of Gods grace here, and of his glory in heaven, is worthy of our chiefest affections, and most intent indevours; for, Seek first the Kingdome of God, importeth this. 2. That we cannot be sure to be Subjects of Gods gracious kingdome here, nor of his glorious Kingdome in Heaven hereafter, except we also study to be sure of the righteousness of God, which is by faith in Jesus Christ, and of holinesse and uprightnesse of life flowing therefrom; for, Seek the righteousnesse of God, and Seek the Kingdome are joyned. 3. That whosoever do earnestly seek after the Kingdome of God, and his righteousness, shall not only be sure to have what they seek, but also to have whatsoever is necessary for them in this life: for these things, to wit, which concern food and raiment, shall be superadded unto you,
Ver. 34. Take therefore no thought for the morrow, for the morrow shall take thought for the things of it self: sufficient unto the day is the evill thereof.
He repeateth the discharge of anxious care for time to come, and addeth the eighth reason; The morrow shall bring with it troublesome cares of its own; and the day or the time present hath sufficient trouble by it self: Therefore neither time present, nor time to come should be rendred more miserably by anxious anticipating of troublesome cares before they come: Hence learn, 1. That we are ready to make our present time miserable, by anxious and distrustfull care; for so importeth, Take no thought for to morrow. 2. That relying on Gods caring for us, not only saveth us from sin, but also cutteth off much misery; for so imports, Take no thought for the morrow. 3. That the time to come hath trouble proper to it selfe, as Gods ordinary providence doth dispose, so that we have not need by sinfull anticipating of cares to make our selfe more needlesse trouble; for, The morrow shall take thought for the things of it self. 4. That it is wisedome not to breed our selfe more trouble by sinfull and distrustfull cares and fears, when already trouble sufficient is ordained by God for our exercise; for, Sufficient unto the day is the evill thereof.