Take therefore no thought; &c.— "Since the extent and efficacy of Divine Providence are so great, and since you are the objects of its peculiar care, you need not vex yourselves about futurity;" for the morrowdenotes future time in general.The morrow, continues our Lord, shall take thought for the things of itself; or rather, according to the Hebrew idiom, shall make you take thought for the things of itself; namely, in a proper time, it being sufficient that you provide the necessaries of life for yourselves as they are wanted: "Sufficient unto the day is the evil thereof. Every time has abundant necessary troubles of its own; so that it is foolish to increase them by anticipating those which are to come, especially as by that anticipation it is not in your power to prevent any future evils." Such is our Saviour's doctrine with respect to Providence; and upon this subject it may be proper to remark, that though God can produce by an immediate act whatever he accomplishes by the intervention of second causes: for instance, can make heat without the sun, can communicate fruitfulness to the earth without heat, can furnish food to men without the fruitfulness of the earth, nay, can sustain life without food; yet he does all things by a series or concatenation of causes, in each of which there is as much wisdom and power displayed, as would have appeared had the end been effected by an immediate act. This plan is the most gracious that possibly could be; for the manifestations of the divine perfections are greatlymultiplied thereby, and a Providence formed in such a manner, as to be not only the subject ofhuman contemplation, but a grand foundation of our trust in God, and a powerful incitement by which we are engaged to seek his favour, who thus, by a variety of means, makes himself known as the chief good in every part of the universe. Covetousness, therefore, and worldly-mindedness, with all the other vices which derive their strength, whether from an absolute disbelief of the perfections of God, or from wrong notions of them, are by this constitution of things aseffectuallyguardedagainstasthenature of moral government will admit; but the whole of which would be utterly unavailable for the salvation of fallen man, were the Holy Spirit of God not to convince, convert, and sanctify the soul.
A fear of wanting necessaries is the most specious pretence for covetousness; and it is in order to repress the remotest tendencies to that base disposition, that our Lord is thus copious and emphatical in assuring us of the superintending care of Providence. Butletnoperversespiritmistake his declarations here as a dispensation from industry: he never meant to abrogate that sentence passed upon our whole race, in the sweat of thy face thou shalt eat bread. Daily labour is imposed on mankind, and is included in the daily cross which he has commanded us to take up. If we do not take up that cross, and punctually discharge our duty in that state of life to which God has called us, we have no reason to expect his fatherly protection. We must never forget that a trust in God, and a diligence in our calling, are connected like faith and obedience, which are so far from interfering, that they are in their own nature inseparable. Duty is very extensive, consisting of many parts, which must be performed at once, yet cannot be spoken at once, but must be detailed in separate precepts. True morality consists not merely in action, but also in the motive which animates it. Our course of action is taught elsewhere; and our worldly calling, which is to us the order of Providence, prescribes the daily work we have to do. The doctrine now under consideration relates to the proper motive of our actions, directing our view towards the great end to which they all ought to be ultimately referred. Our actions are upon earth; but the right motive is in heaven, where only faith can penetrate; and therefore our Lord, expostulating with his disciples upon their want of sensibility to that motive, subjoins, at Matthew 6:30, O ye of little faith! See Macknight and Heylin.
Inferences.—A show of piety is all mere pretence and mockery, and does not deserve to be called religion, much less can it be evangelical and acceptable to God, unless the heart be in it with governing aims, not at our own reputation and worldly interests, but at his glory. In every thing our requests should be made known to God, as a father, according to his direction and will; not with vain repetitions, as if we were to be heard for much speaking, but with earnest addresses, under a sense of duty, and of his being able and ready to answer us. And how much need have we to look inwards and upwards, that our hearts may be right with God under the influence of his spirit; that our principles, motives, and views may be sincere and spiritual in our fastings, prayers, alms-deeds, and all religious duties and services, as being always under his eye; and that we may be approved of him, and accepted in his sight through Jesus Christ, however we may stand in the opinion of men! Alas, what a poor reward is the vanishing breath of popular fame, compared with the love and favour of God, and the honour which comes from him! And yet this is all the advantage that hypocrites will get by their religion. What is all this pitiful, perishing, and uncertain world, compared with the great, solemn, and eternal realities of the heavenly inheritance! And yet, how fond are we naturally apt to be of things here below; how eager in our contrivances and labours, hopes and fears, wishes and cares about them; and how indolent and unmoved about the things of God and glory! But that which commands our hearts is the treasure that we choose! A little of earthly things is really enough to answer the wants of animal nature: how moderate then should we be in our appetites, desires, and cares about food and raiment, and the good things of this life! how contented with such a share of them as God orders us! And how satisfactorily may his children trust in him, that they shall never want any thing which he knows is best for them! He that takes care of birds and flowers will never neglect those who are so much higher in his account. It is sinful and heathenish to distrust him, and all our carking care about the body is unprofitable and vain. But we must have spiritual and heavenly blessings in abundance, to satisfy the longings of an immortal soul. Here then is a loud call to be earnest and early in our inquiries and pursuits; and here is room enough for growing desires, cares and pains in God's way, to amass together as much as possible of these sure and incorruptible treasures; and he who can be contented with but little of these, is like to have none at all. Oh! with what superior impression should Christ, and the righteousness and blessings of his kingdom of grace and glory, command the believers faith and hope, love and joy!
REFLECTIONS.—1st, Having before rescued the law from the false expositions of the Pharisees, our Lord here shews the true religion of the heart, as expressed in the three great duties of alms, prayer, and fasting, in which these deluded teachers gloried, but erred exceedingly in the performance of them.
1. Our Lord cautions us against all ostentatious show in bestowing our alms, Take heed that ye do not your alms before men, to be seen of them: hypocrisy is a subtle sin, and where we are least apprehensive of danger, is ever ready to insinuate itself; yet the fear of being wrong must not keep us from doing right. Alms-giving is every Christian's bounden duty; and though not to be trusted to for our acceptance before God, nor done to engage the applause of men, must nevertheless, according to our ability, be practised for God's glory, and the assistance of our brethren: and God, who is not unrighteous, will remember and reward the works of faith and labours of love.
2. He describes the methods which the hypocrites used to proclaim their own goodness, and solicit the estimation of others. They sound a trumpet, either literally to gather the poor to their doors, or they gave their alms in the most public manner, on purpose that they might be seen and admired.
3. They had the reward which they sought, and all they had to expect; the ignorant blessed their liberality, and praised their charity. Note; The hypocrite's portion is all in hand, and he has nothing to hope for hereafter.
4. Christ gives direction concerning the proper way of doing our alms. Let not thy left hand know what thy right hand doeth; the expression is proverbial, and intimates the secresy that we should use; never designedly letting others know our alms-deeds, nor desirous that they should be acquainted with them. And with regard to ourselves, we should forget them, and never dwell upon them even in our thoughts, to flatter our own vain-glory and self-conceit.
5. Such good deeds as these flowing from faith, which worketh by love, shall not fail of their reward, secret as they are. He that seeth in secret will record them; and when we have forgotten them, and would be ashamed to hear them mentioned, he will remember and recompense them openly, before men and angels, at the resurrection of the just.
2nd, Prayer next comes to be considered. It were an open declaration of impiety, irreligion, and atheism, to live without some acknowledgment of God's goodness, and profession of dependence on his care: at least, none who bear the name of Christian can be supposed to live without prayer, any more than the body can live without breath. We have two grand directions concerning this most necessary duty.
1. That it be not performed hypocritically, to be seen of men. The Pharisees chose the synagogues and the corners of the streets for the places of their devotions, that men's eyes might be upon them: standing up, that they might be more conspicuous; and loving the work, merely for the sake of the reward that they proposed to themselves; which they received,—and a miserable reward it was,—to be applauded of poor mortals like themselves, when they were abhorred of the great and holy God. Our Lord teaches his disciples to pray in a different manner; public places are unfit for private prayer. We must retire, therefore, from the observation of men as much as may be; not only to avoid ostentation, but in order to be alone with God, removed from all interruption that would distract our thoughts; and out of the hearing of others, that we may freely speak before our Father who is in secret; to whom alone it should be our desire to approve ourselves; comparatively indifferent what men may think or say of us, if he regard us with paternal love; and expecting from him the answer of our petitions, which he promises to bestow. For he who seeth in secret, though invisible to us, is yet present with us, and acquainted with our inmost soul, and will reward us openly; answering our requests in present blessings, owning us at the great day of his appearing and glory, and bestowing the promised eternal reward, a reward not indeed of debt, but of grace.
2. That we use not vain repetitions, as the heathens do, who think that they shall be heard for their much speaking; not that repetitions or much speaking in prayer are condemned; seeing that the same petitions may be often reiterated, and speak thus the deepest sensibility of our wants, and the greatest importunity of desire, Matthew 26:44. Daniel 9:18-19 as also when our wants are many and great on particular occasions, and our spirit at liberty, we are never restrained from pouring out all our requests into the bosom of our compassionate God and Father; Luke 6:2. The practice censured is, (1.) The vain babblings of those who pray by rote, like the papists, as they tell their beads, repeating so many Ave-Marias, or Pater-Nosters; and constantly, without life or spirituality, going over the same dull round of words, like a packhorse with his bells, pleased with the tinkling of his own unmeaning music. (2.) The much speaking, which arises from an affectation of prolixity, especially in social prayer, where, instead of speaking to God, men love to hear the sound of their own voices, and want others to admire their gifts, their fluency, their fervency and zeal, making a vast parade of words, adoration, thanksgiving, requests, intercessions, &c. like Baal's priests, from morning unto noon, crying, O Baal, hear us: such lip labour is not only lost labour, but worse, an abomination unto the Lord, and to be avoided by all his spiritual worshippers. For our Father, who is in heaven, knoweth what things we have need of before we ask him, therefore does not want to be particularly informed, as if he were ignorant; nor is to be prevailed upon merely by our cries. But, as our Father, he expects to be called upon, and is ever ready to hear and answer us; omniscient, he knows our necessities; and all-sufficient, he will relieve them, even when we through our blindness know not what to ask, or through our ignorance ask amiss; yea, sometimes cannot ask at all, overwhelmed with distress, and speaking only in tears and groans, which cannot be uttered, Romans 8:26-27.
3rdly, Having condemned the prayers of formality and pride, our Lord suggests both matter and words for our use.
The prayer recorded in this chapter may be considered both as a form and as a directory. It is concise yet comprehensive, containing our chief wants in a few words; not that we are always bound to the use of it; but being in frequent use, we need be well acquainted with its meaning, that, when we repeat it; we may pray with the spirit, and with the understanding also.
We have,
1. The preface. Our Father which art in heaven. The great object of prayer is God alone; the encouraging motives to approach him are, that he is our Father, our reconciled God and Father in Christ Jesus, from whose paternal heart we may expect the tenderest compassions and most gracious attention; and as he is in heaven, adored by saints and angels, who knows our necessities better than we can express them, and hath all power to supply them abundantly above all that we can ask or think; so that we may come to him in faith, nothing doubting. As our common Father also, we are taught the spirit of love and charity which should breathe in all our prayers, and profess ourselves hereby a part of those many brethren who, through Christ Jesus, are with us pressing towards heaven; and for whom, as they for us, we are mutual advocates.
2. The petitions. They are six in number; the first three more immediately relate to God's glory, the last to our own wants.
[1.] Hallowed be thy name. The name of God comprehends his being, perfections, and all the manifestations that he has made of himself in his works and word. That it may be hallowed, or sanctified, signifies our ascription of praise to him, according to his excellent greatness; and our desire that he may be ever more and more exalted; that we ourselves, and all others, may believe in him, love him, fear and serve him as we ought to do, and in our lips and lives shew forth his glory; and that since all good is from him, all may be ascribed to him.
[2.] Thy kingdom come. The kingdom of the Messiah seems principally here intended, which was now ready to appear; and being once set up in the world, we are required to pray for its enlargement and final consummation. As a kingdom of grace, we beg it may be erected in our own hearts more and more, till every thought be brought into the obedience of Christ; that it may diffuse its benign influence far and wide, and the light of the gospel-word and the power of the gospel-grace cover the earth as the waters cover the sea; that God may thus complete his glorious church, and hasten that eternal kingdom of glory, when all his faithful saints collected round his throne shall, to eternity, adore him, enjoy his favour, and be made for ever happy in his service.
[3.] Thy will be done in earth, as it is in heaven. God is glorified, and his kingdom comes, when his will is made ours, his preceptive will obeyed, his providential will acquiesced in: thus we pray, that, without dispute, we may receive the revelation which he has given us, believe in the Lord Jesus Christ, receive him as our king, and approve ourselves obedient subjects to his government in all things; never murmuring against his commands as severe, or his prohibitions as grievous, but counting his will to be always holy, just, and good. We pray for resignation to all his afflictive dispensations, contentment in every station, submission under every burthen, and a heart to bless him, not only when he gives, but when he takes away: in short, that we may be as the clay in the hands of the potter, to be, act, and suffer, according to the good pleasure of his will; and this cheerfully, universally, continually, as the spirits of just men made perfect, and the spotless angels, fulfil his will in heaven. Note; (1.) It is a mockery of God to pray that his will may be done, and daily live in allowed opposition to it. (2.) None may hope to serve God in heaven, who have not on earth made his glory their end, his word their rule, his will their delight.
[4.] Give us this day our daily bread; either for our souls, the bread of life, that we may be strengthened in the inner man, and increase with the increase of God; or for our bodies, the food which is convenient for us; not delicacies, but necessaries; not such as pampered appetite craves, but what used with temperance and sobriety may best fit us for the work of our station and God's service. We ask our own bread, not what we have a right to, for all is God's gift, but what is honestly come by, neither the bread of idleness nor deceit; we are taught to ask daily for it, as acknowledging our dependence upon God for all we have and enjoy; and for this day only, not excluding a provident care, but as mindful of our jeopardy every hour, as dead to carking solicitude and perplexing suggestions about futurity, and content to trust him for the morrow, in the use of the same means which we employ to-day. And this we beg for others as well as ourselves, that they and we may praise God together, who filleth our hearts with food and gladness. Thus all repining, envy, and discontent, will be excluded; content with our allotted portion, we shall wish for nothing more.
[5.] And forgive us our debts, as we forgive our debtors. Our debts are our sins: having failed in the debt of duty, we become liable to the debt of punishment. These sins are innumerable, great, and aggravated; and we have nothing to pay, unable to make the least satisfaction for them to divine justice; and if God deal with us according to our deserts, we are undone for ever. Therefore we cry, Forgive, which intimates the deep and humble sense that we have of our insolvent state, and our hope in the mercy of God, through Jesus Christ, for pardon. However numberless, great, and aggravated our sins may be, they are not beyond the Blood of atonement, and God's boundless grace: he can pardon even beyond all that we can ask. A plea also is put into our mouths, not as meritorious, but as an argument founded on God's promise, and an encouragement to our own souls to hope in his mercy, as we forgive our debtors; for if we do so, how much more shall the Father of mercies forgive us? Whilst, on the other hand, we must not dare to hope or pray for pardon, if we can retain allowed malice against one creature upon earth, and do not from the heart forgive our brother his trespasses. Though the offences or injuries done us may have been ever so great, we are called upon to pardon them fully, freely, without reserve or upbraiding: and how reasonable the injunction, when none can ever have offended us, as we have provoked God; since he therefore for Christ's sake hath forgiven us, so ought we to forgive one another. To offer up this petition with rancour, resentment, or ill-will abiding on the heart, would be to imprecate a curse upon our souls, instead of obtaining a blessing.
[6.] Lead us not into temptation, but deliver us from evil; conscious of our own weakness, we beg to be kept from the power of temptation, or to be supported under our trials that we may not fall: not that God can be tempted with evil, or tempteth any man; but if he withhold his grace, our own corrupted hearts naturally rush into the snare, and our adversary the devil is ever going about seeking whom he may devour: from his power, the power of that wicked one, the author of all evil, we pray to be delivered, so that, if assaulted, we may not be overcome by him; and from all the evil with which we are compassed on every side, from the evil world with all its snares, from evil men with all their wiles or violence; from our own deceitful hearts; from the evil of sin and punishment, in time and in eternity.
3. The doxology, and conclusion. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. Which may be considered as a solemn ascription of praise to God; as an act of faith in his power and grace; and a plea to enforce our petitions, in which God's own glory is so greatly concerned. All praise and honour are in the highest to be ascribed to him, whilst, after all, we must own that he is far exalted above all blessing and praise. His power is able to supply all our wants; we may therefore confidently trust him: since his is the kingdom, we may expect protection, and his own glory engages him to grant the requests which his word and Spirit teach us to ask. We may therefore well add our warm Amen, earnest that our requests may be answered, and God therein glorified, in faith resting assured that it will be so, and therefore rising from our knees rejoicing in hope of the glory of God.
4thly, Having given directions for alms-giving and prayer, our Lord proceeds to fasting; a needful, though much-neglected duty. This flesh needs the curb of constant mortification, and our sins call for such humiliation. We are,
1. Cautioned against the hypocritical show of the Pharisees. They made a vast parade of mortification, outwardly disfiguring their faces, and putting on an affected rueful countenance; pretending that deep contrition of soul which they never felt, that men might admire the austerity of their lives, and reverence them for their extraordinary sanctity; and so far they had their reward. They were highly esteemed among men; but how poor a consideration this, when, for their hypocrisy, they were an abomination in the sight of God. Note; Many who have denied the cravings of the body have fallen victims to the pride of their heart.
2. We are directed how to fast. As the humiliation is before God, we must studiously avoid all external show; appear in dress and countenance as on other days; alike dead to men's applause or censures; desiring only God's acceptance and regard in Christ Jesus, which in this way we are sure to find; and our Father, who seeth in secret, will reward us openly.
5thly, No sin is so besetting and dangerous to the professors of religion as worldly-mindedness; and where it prevails, there is no surer proof of the hypocrisy of the heart. Against this, therefore, our Lord especially warns his disciples.
1. He cautions them against laying up their treasures upon earth. Nothing under the sun should be regarded by us as our portion; nor ought we, with increasing eagerness, to be still grasping at more, and continually adding to our stores; we must neither take up our rest in these things, nor depend upon them as a substantial and abiding good; for a thousand accidents may deprive us of all. The moth may corrupt our garments; blasting, mildew, or vermin, destroy our corn, and thieves rob us of that gold and silver which we treasured up with so much care. It were folly, therefore, to count these our treasures.
2. He tells us how we may secure a better and a more enduring substance. Lay up for yourselves treasures in heaven: in the way of God's grace seek to secure the riches of his glory; especially by a right employment of this world's wealth, make to yourselves friends of the mammon of unrighteousness; send your wealth before you in works of charity, and then you will find it again with abundant interest laid up in that sure place, where it will be exposed neither to corruption nor violence.
3. He enforces his advice by that weighty argument, that where your treasure is, there will your heart be also; if it be on earth, our minds will be earthly, sensual; if in heaven, our hearts will be drawn up to high and heavenly things; for as the needle follows the magnet, so do our affections pursue what we count our treasure: where this is, thither are our desires drawn out; our hopes and fears, joys and sorrows, are all influenced hereby. When God is made our portion, then on him will our souls be fixed.
4. According to a man's spirit and temper, so will his conduct be. The light of the body is the eye: if therefore thine eye be single, which was a common and well-known phrase for a liberal temper, then thy whole body will be full of light, the actions will all correspond with the principle, and the whole conversation will abound with good to the glory of God; but if thine eye be evil, if a sordid temper govern thee, thy whole body will be full of darkness, all the faculties will be enslaved by it; the whole conduct influenced by it, to use mean, avaricious, and base ways to gratify such a spirit. If therefore the light that is in thee be darkness, how great is that darkness! If covetousness extinguish every generous and noble sentiment in the soul, what a train of vile and unbecoming deeds will follow, whilst every consideration is absorbed in that one of gain, greedily sought by any means, lawful or unlawful; and the consequence must needs be, that such a one will sink into eternal darkness and misery. By the eye we may also understand the practical judgment; according as that is endued with just discernment, or is erroneous and corrupt, so will the corresponding practice be good or evil; and this particularly will appear in the preference given to heavenly or earthly treasures. See the Critical Notes, where this passage is considered in another point of view, which is here omitted to prevent tautology.
5. We must make our choice which world we will have, and which master we will serve, the commands of both being incompatible. There is no dividing the heart, God will have all or none; but the hypocrite wants to secure both worlds together, and to serve God just so far as consists with his interest and convenience; but no man can serve two masters, whose commands are contradictory; and never were two masters more opposite than God and mammon. God demands the heart, enjoins contentment, honesty, love, charity, deadness to this world; and bids his servants forego their ease, their gain, their honour, their esteem among men, to seek in the first place his kingdom and righteousness. Mammon commends the glittering stores of this vain world; bids his servants eat, drink, and be merry; pursue their worldly interests, honours, and esteem; mind chiefly themselves; live for themselves, spend on themselves; and by every means secure wealth, as the principal thing, and man's chief good. Thus opposite are these masters; the service of the one must be attended with abhorrence of the other; we are called upon to make our choice, and let us remember that eternity depends upon it.
6thly, Many think themselves far removed from covetousness, whose hearts, notwithstanding, are overcharged with the cares of this life; and, though not sordidly avaricious, evidently shew their affections more set on things upon the earth, than the things in heaven. We have, therefore,
1. An admonition against all inordinate anxiety about a worldly provision. Take no thought, &c. There is a thoughtfulness and care needful and commendable, Proverbs 27:23. Our families cannot be otherwise provided for, nor the duties of our station discharged. But the caution here given is levelled against tormenting solicitude, and unbelieving distrust of God's providence, which is as dishonourable to him, as distressing to ourselves. Our life is in his hands, and while we are employing the appointed means in dependence upon his blessing, we must with satisfaction cast our care upon him, to give us sickness or health, comforts or crosses, want or abundance, as he pleases; and when we do so, we have his promise to assure us that we shall have just that which is good for us.
2. Christ enforces his admonition by several considerations, which if we seriously thought upon would ever furnish us with abundant arguments to silence all disquieting carefulness.
[1.] If God gives the greater blessings, will he withhold the less? Is not the life more than meat, and the body than raiment? If God hath freely given us the former without our thought or care, and hitherto hath preserved them amidst innumerable dangers, can it be supposed that he will suffer us to perish for want of food or raiment?
[2.] Behold the fowls of the air, numerous and voracious as they are; without any care of theirs, by the Divine Providence, a daily provision is made for them, though they sow not, nor reap, nor gather into barns. And if God thus provides for them, are ye not much better than they? more excellent in nature, and therefore much more the objects of his care: can the heirs of heaven be famished, when the fowls of heaven are fed?
[3.] Unprofitable, as well as unnecessary, are all our anxious cares. Which of you, by taking thought, can add one cubit unto his stature? How vain and foolish then to disquiet ourselves about other things equally out of our power! We are called upon here to make a virtue of necessity, and submit quietly to the determinations of Providence.
[4.] To silence our carefulness about raiment, Christ points to the flowers which were probably near him, and made the application more beautifully striking. Consider the lilies of the field, which grow without care or culture, without toil or labour; yet even Solomon on his throne, adorned with the richest robes, in all his glory, was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which is so worthless, fading, and transitory, which to-day is in such beauty, and to-morrow is cast into the oven to burn, shall he not much more clothe you, O ye of little faith? Note; (1.) All our anxiety about worldly things arises from unbelief. (2.) It is the height of folly and vanity to be proud of fine clothes, when every flower of the field must far outshine us. (3.) Every object around us, if our minds be rightly disposed, will afford us arguments for faith, and quiet dependence on God's care.
[5.] Such anxiety is heathenish, and utterly unbecoming those who have the light of revelation. Gentiles indeed, who have no knowledge of a particular providence, may be concerned after these things, and imagine they must get them merely by their own care and labour; but it is a shame for Christians, who are better taught, not to shew the excellence of their principles by the nobler practice of deadness to the world and confidence in God.
[6.] Our heavenly Father knoweth we have need of all these things, and therefore we may confidently expect the supply of every want. He hath a father's bowels to feel for us; we may have a sure interest in him; he knows our wants; and, be they ever so many or great, he can abundantly relieve them. His care for us makes our anxious carefulness for ourselves needless.
3. Christ directs us to the proper object of our cares: Seek ye first the kingdom of God and his righteousness. Religion is our great business: to be a living member of Christ's church is infinitely more our concern than how our bodies shall be fed; and his righteousness,—his righteous obedience unto the death of the cross, is the sole meritorious cause of our acceptance with God, and of every blessing that we can receive in time or in eternity: and we possessing an interest in this Divine Redeemer, internal purity must be sought with diligence, in the use of every means of grace, and in the first place; yea, we must count all dung and loss, compared with the great concerns of our souls and the eternal world, which should in a measure swallow up all other considerations. Indeed the trifles of time will sit light upon those who have the glories of eternity in view. Besides, this is the way to secure a supply of all the rest of our wants; for he who is able abundantly to supply them is pleased to assure us, that then all these things shall be added unto us; they shall be thrown in as over and above all the spiritual blessings. Oh that we were but wise to know our true interests! we should find by experience that nothing was ever lost by faith unfeigned, and diligent caring for the soul.
4. As the conclusion of the matter, we are, without solicitude about futurity, to cast our care upon God, who will care for us. Take no thought for the morrow; which does not forbid prudent foresight, or enjoin an absolute disregard about our business or our families, but all perplexing anxiety, all disquieting fears about what may never happen, or, if it do, may give us no such trouble as we apprehend; and all unbelieving distrust of God. Our business is, to mind present duty, and leave events to God: To-morrow shall take thought for the things of itself: it is folly to be disquieted about what may never come to pass. Who knows whether to-morrow belongs to time or to eternity? And if it return, he who supplied our wants to-day, will supply our wants to-morrow. Sufficient for the day is the evil thereof: we need not anticipate our troubles, or torment ourselves with imaginary ills; each day has sufficient, without borrowing to-morrow's burthen to increase the load; and which not all our previous cares and fears will make the lighter. It is God's curse on the wicked world, that they are self-tormentors; while they who live by faith may always rejoice in hope.