God; it may cost men their lives, nay, their souls. God sent fiery
here in this wilderness! Because you complained against me!" ver 2829. You see how provoking a discontented quarrelsome spirit is to God; it may cost men their lives, nay, their souls. God sent fiery serpents among the people for their murmuring. 1 Cor 10:10. He may send worse than fiery serpents, he may send hell fire!
(20) Consider how much God bears at our hand—and shall not we be content to bear something at his hand? It would tire the patience of angels—to bear with us for one day! "The Lord is patient with you." 2 Peter 3:9. How often we offend in our eye by envious impure glances, and in our tongues by rash censuring—but God passes by many injuries, and bears with us! Should the Lord punish us every time we offend, he would draw his sword every day. Shall he bear so much at our hands—and can we bear with nothing at his hand? Shall he be patient with us—and we impatient with him? Shall he be meek—and we murmur? Shall he endure our sins—and shall not we endure his strokes? Oh, let us say, "May your will be done. Lord, you have been the greatest sufferer—you have borne more from me, than I have from you."
(21) Consider that submitting our wills to God in affliction disappoints Satan of his hope, and quite spoils his design. The devil's end in all our afflictions—is to make us sin. The reason why Satan smote Job in his body and estate—was to perplex his mind, and put him into a passion; he hoped that Job would have been discontented, and in a fit of anger, not only have cursed his birthday—but cursed his God. But Job, lying at God's feet, and blessing him in affliction, disappointed Satan of his hope, and quite spoiled his plot. Had Job murmured, he had pleased Satan; had he fallen into a heat, and sparks of his anger had flown about—the devil would have warmed himself at the fire of Job's passion; but Job quietly submitted, and blessed God. Thus Satan's design was
frustrated, and he missed his design. The devil has often deceived us; the best way to deceive him is by quiet submission to God in all things, saying, "May your will be done."
(22) Consider that to the godly, the nature of affliction is quite changed. To a wicked man, affliction is a curse, the rod is turned into a serpent; affliction to him is but a sign of God's displeasure, the beginning of sorrow. But the nature of affliction is quite changed to a believer; it is by divine chemistry turned into a blessing! It is like poison corrected, which becomes a medicine; it is a love token, a badge of adoption, a preparation for glory. Should not this make us say, "May your will be done"? The poison of the affliction is gone; it is not hurtful—but healing. This has made the saints not only patient in affliction—but send forth thankfulness. When bells have been cast into the fire, they afterwards make a sweeter sound. Just so, the godly, after they have been cast into the fire of affliction, sound forth God's praise. "It is good for me that I have been afflicted." Psalm 119:71. "Blessed be the name of the Lord." Job 1:21.
(23) Consider how many good things we receive from God, and shall we not be content to receive some bad things? "Shall we receive good at the hand of God—and shall we not receive evil?" Job 2:10. This may make us say, "May your will be done." How many blessings have we received at the hand of God's bounty? We have been bemiracled with mercy. What sparing, preventing, delivering mercies have we had! The honeycomb of mercy has continually dropped upon us. His mercies "are new every morning." Lam 3:23. Mercy comes in as constantly as the tide; nay, how many tides of mercies do we see in one day. We never feed—but mercy carves every bite to us! We never drink—but in the golden cup of mercy! We never go abroad—but mercy sets a guard of angels about
us! We never lie down in bed—but mercy draws the curtains of protection close around us! Shall we receive so many good things at the hand of God—and shall we not receive evil? Our mercies far outweigh our afflictions—for one affliction we have a thousand mercies. O then, let us submit to God, and say, "May your will be done." The sea of God's mercy, should swallow up a few drops of affliction.
(24) Consider that the conformity of our wills to God in affliction, brings much honor to the gospel. An unsubmissive professor reproaches religion, as if it were not able to subdue an unruly spirit. It is weak medicine, which cannot purge out ill humours; and surely it is a weak gospel, if it cannot master our discontent, and martyr our wills. Unsubmissiveness is a reproach to the gospel—but a cheerful resignation of our will to God, sets a crown of honor upon the head of religion; it shows the power of the gospel —which can charm down the passions, and melt the will into God's will; therefore in Scripture, submissive patience is brought in as an adorning grace. "Here is the patience of the saints." Rev 14:12.
(25) Consider the example of our Lord Jesus—how submissive and acquiescent was he to his Father! He who taught us this prayer, "May your will be done," had learned it himself. Christ's will was perfectly tuned to his Father's will; it was the will of his Father that he should die for our sins, and he "endured the cross." Heb 12:2. It was a painful, shameful, cursed death; he suffered the very pains of hell equivalently—yet he willingly submitted. "He opened not his mouth;" he opened his side when the blood ran out—but he opened not his mouth in repining; his will was resolved into the will of his Father. Isaiah 53:7. "The cup which my Father has given me—shall I not drink it?" John 18:11. Now, the more our wills are subject to God's will in affliction—the nearer we
come to Christ our pattern. Is it not our prayer that we may be like Christ? By holy submission we imitate him; his will was melted into his Father's will.
(26) Consider that to submit our wills to God—is the way to have our own will. Everyone would be glad to have his will. The way to have our will—is to resign it to God. God deals with us as we do with froward children, while we fret and quarrel, he will give us nothing. But when we are submissive, and say, "May your will be done," he carves out mercy to us. The way to have our will is to submit to his. David brought his will to God's. "Here am I—let him do to me as seems good unto him." 2 Samuel 15:26. After he resigned his will, he had his will. God brought him back to the ark and settled him again on his throne. 2 Samuel 19. Many a parent who has had a dear child sick—when he could bring his will to part with it, has had his child restored. Nothing is lost by referring our will to God; the Lord takes it kindly from us, and it is the only way to have our will.
(27) Consider that we may the more cheerfully surrender our souls to God when we die—when we have surrendered our will to God while we live. Our blessed Savior had all along submitted his will to God. There was but one will between God the Father and Christ. Christ in his lifetime having given up his will to his Father, at death cheerfully gave up his soul to him. "Father, into your hands I commend my spirit." Luke 23:46. You who resign up your wills to God—may at the hour of death comfortably bequeath your souls to him.
[2] The second means to bring our will to God in affliction —is to study his WILL.
(1) God's will is SOVEREIGN. He has a supreme right and dominion over his creatures—to dispose of them as he pleases. A man may do with his own as he desires. "Is it not lawful for me to do what I will with my own?" Matthew 20:15. A man may cut his own timber as he will. God's sovereignty may cause submission; he may do with us as he sees good. He is not accountable to any creature for what he does. "He gives not account of any of his matters." Job 33:13. Who shall call God to account? Who is higher than the highest? Eccl 5:8. What man or angel dare summon God to his bar? "He gives no account of any of his matters." God will take an account of our conduct towards him—but he will give no account of his conduct towards us. He has an absolute jurisdiction over us, as a sovereign— to do with us whatever he pleases. This may silence all discontents, and charm down all unruly passions. We are not to dispute with God —but to submit to God.
(2) God's will is WISE. He knows what is conducive to the good of his people, therefore submit. "The Lord is a God of judgment," that is, he is able to judge what is best for us; therefore rest in his wisdom and acquiesce in his will. Isaiah 30:18. We rest in the wisdom of a physician; we are content to follow his counsel, because he knows what is most conducive to our health. If the pilot is skillful, the passenger says, "Let him alone; he knows best how to steer the ship." Shall we not rest in God's wisdom? Did we but study how wisely he steers all occurrences, and how he often brings us to heaven by a cross wind, it would much quiet our spirits, and make us say, "May your will be done." God's will is guided by wisdom. Should he sometimes let us have our will—we would undo ourselves! Did he let us carve for ourselves—we would choose the worst piece. Lot chose Sodom because it was well watered—but God rained fire upon it. Gen 13:10; Gen 19:24.
(3) God's will is JUST. "Shall not the judge of all the earth do right?" Gen 18:25. God's will is the rule and measure of justice. The wills of men are corrupt, therefore unfit to give law; but God's will is a holy and unerring will, which may cause submission. Psalm 97:2. God may cross us—but he cannot wrong us. He may bbe severe with us—but never unjust. Therefore we must strike sail, and say, "May your will be done."
(4) God's will is GOOD and GRACIOUS. It promotes our interest: if it is his will to afflict us, he shall make us say at last, "it was good for us, that we were afflicted." His flail shall only thresh off our husks. That which is against our will, shall not be against our profit. Let us study what a good will God's is, and we shall say, "May your will be done."
(5) God's will is IRRESISTIBLE. We may oppose it—but we cannot hinder it. The rising up of our will against God—cannot stop the execution of his will. "Who has resisted his will?" Romans 9:19. Who can stop the sun in its movements? Who can hinder the progress of God's will? Therefore it is in vain to contest with God. His will shall take place! There is no way to overcome him, but by lying at his feet.
[3] Another means to submission to God in affliction—is to get a gracious heart. All the rules and helps in the world will do but little good—until grace is infused. Until God puts a new bias of grace into the soul, which inclines the will—it never submits to him. Grace renews the will, and it must be renewed before it be subdued. Grace teaches self-denial, and we can never submit our will until we deny it.
[4] A fourth means to submission to God in affliction—is to labor to have our covenant interest cleared—to know that
God is our God. "This God is our God." Psalm 48:14. He whose faith flourishes in assurance, who can say that God is his, will say, "May your will be done." A wicked man may say, "God has laid this affliction upon me—and I cannot help it!" But a believer says, "My God has done it—and I will submit!" He who can call God his, knows God loves him as he loves Christ, and designs his salvation; therefore he will, with Paul, take pleasure in reproaches. 2 Cor 12:10. In every adverse providence, yield to God, as the wax to the impression of the seal.
[5] Another means to submission to God in affliction—is to get a humble spirit. A proud man will never stoop to God; he will rather break than bend; but when the heart is humble, the will is pliable. What a vast difference was there between Pharaoh and Eli! Pharaoh cried out, "Who is the Lord that I should obey his voice?" Exod 5:2. But Eli said, "It is the Lord, let him do what seems him good to him." 1 Sam 3:18. See the difference between a heart that is swelled with pride—and that which is ballasted with humility! Pharaoh said, "Who is the Lord?" Eli, "It is the Lord." A humble soul has a deep sense of sin, he sees how he has provoked God, he wonders that he is not in hell; therefore, whatever God inflicts—he knows it is less than his iniquities deserve, which makes him say, "Lord, may your will be done." O, get into a humble posture. The will is never flexible—until the heart is humble.
[6] Another means to submission to God in affliction—is to get your hearts loosened from things below. Be crucified to the world. Children are very froward—when you take away their playthings. When we love the things of the world, and God takes them away from us, we grow froward and unsubmissive to his will. Jonah was exceedingly glad for the gourd; but when God smote it, he grew froward, and because God had killed his gourd. He said, "Kill
me too!" Jonah 4:8. He who is a lover of the world, can never pray this prayer heartily: "May your will be done;" his heart boils with anger against God; and when the world is gone, his patience is gone too. Get mortified affections to these sublunary things.
[7] Another means to submission to God in affliction—is to get some good persuasion that your sin is pardoned. "Lord, smite where you will," said Luther, "because my sins are pardoned." Pardon of sin is a crowning blessing. Has God forgiven my sin? Then I will bear anything! I will not murmur but admire! I will not complain of the burden of affliction—but bless God for removing the burden of sin. The pardoned soul says this prayer heartily, "May your will be done." Lord, use your pruning-knife—so long as you do not come with your bloody axe to hew me down to hell!
[8] Another means to submission to God in affliction—is to look more on the light side of the cloud. That is, let us not look so much on the smart of affliction—as the good of affliction. It is bad to pore all on the smart, as it is bad for sore eyes to look too much on the fire; but we should look on the good of affliction. Samson not only looked on the lion's carcass—but on the honeycomb within it. "He turned aside to see the carcass of the lion, and behold, there was honey in the carcass!" Judges 14:8. Affliction is the frightful lion— but see what honey there is in it! It humbles, purifies, fills us with the consolations of God—there is honey in the belly of the lion! Could we but look upon the benefit of affliction, stubbornness would be turned into submissiveness, and we would say, "May your will be done."
[9] Another means to submission to God in affliction—is to pray to God that he would calm our spirits and conquer our wills. It is no easy thing to submit to God in affliction. There will be risings of the heart; therefore let us pray that what God inflicts
righteously, we may bear patiently. Prayer is the best charm against impatience. It does to the heart what Christ did to the sea when it was tempestuous; he rebuked the wind, and there was a great calm. So, when passions are up, and the will is apt to mutiny against God, prayer makes a gracious calm in the soul. Prayer cools the soul— when it is hot in passion.
[10] Another means to submission to God in affliction—is to put a good interpretation upon God's dealings, and take all he does in the best sense. We are apt to misconstrue God's dealings, and put a bad interpretation upon them, as Israel did. "Why have you brought the Lord's assembly into this wilderness for us and our livestock to die here?" Numb 20:4. When God has brought affliction upon us, we say, "It is because he hates us, and intends to destroy us!" And such hard thoughts of God cause sullenness and stubbornness. Oh, let us make a fair and honest interpretation of providence. Does God afflict us? Say, "Perhaps it is because he intends us mercy in this. Perhaps it is because he will try us whether we will love him in afflictions. Perhaps it is because he is about to mortify some sin, or exercise some grace. Perhaps he smites the body, that he may save the soul." Could we put such a good meaning upon God's dealings, we would say, "May your will be done."
[11] The last means, if you would submit to God in affliction —is to believe that the present condition is best for you. We are not competent judges. We imagine that it is best to have ease and plenty, and have the rock pour out rivers of oil; but God sees affliction to be best. He sees our souls thrive best upon the scanty fare. The fall of the leaf, is the spring of our grace. Could we believe that condition to be best which God carves out to us—the quarrel
would soon be at an end—and we would sit down satisfied with what he does, and say, "May your will be done!"
The Fourth Petition in the Lord's Prayer
"Give us this day our daily bread." Matthew 6:11
In this petition there are two things observable—the order, and the matter.
I. The ORDER of the prayer. First, we pray, "Hallowed be your name, may your kingdom come, may your will be done," before we pray, "Give us this day our daily bread." God's glory ought to weigh down all before it; it must be preferred before our dearest concerns. Christ preferred his Father's glory before his own as he was man. "I honor my Father, I seek not my own glory." John 8:49, 50. God's glory is that which is most dear to him; it is the apple of his eye; all his riches lie here. As Micah said, "What more have I" (Judges 18:24) —so I may say of God's glory, what more has he? His glory is the most orient pearl of his crown—which he will not part with. "My glory I will not give to another." Isaiah 42:8. God's glory is more worth than heaven, more worth than the salvation of all men's souls. It is better that kingdoms be demolished, better men and angels be annihilated—than God lose any part of his glory!
We are to prefer God's glory before our nearest concerns. But before we prefer God's glory to our private concerns—we must be born again. The natural man seeks his own personal interest before God's
glory. He is "of the earth, earthly." John 3:31. Let him have peace and trading, let the rock pour out rivers of oil—and let God's glory go which way it will, he minds it not. A worm cannot fly and sing as a lark. Just so, a natural man, whose heart creeps upon the earth, cannot admire God, or advance his glory, as a man elevated by grace does.
Use. For trial. Do we prefer God's glory before our private concerns?
(1) We must prefer God's glory before our own REPUTATION. Reputation is a highly valued jewel; like precious ointment, it casts a fragrant smell. But God's glory must be dearer than credit or applause. We must be willing to have our reputation trampled upon, that God's glory may be raised higher. The apostles rejoiced "that they were counted worthy to suffer shame for his name;" that they were graced, so far as to be disgraced for Christ. Acts 5:41.
(2) We must prefer God's glory before our RELATIONS. Relations are dear, they are of our own flesh and bones; but God's glory must be dearer. "If any man comes to me, and hates not his father and mother—he cannot be my disciple." Luke 14:26. Here hatred towards one's own kin is devotion towards God. "If my friends," says Jerome, "should persuade me to deny Christ, if my wife should hang about my neck, I would trample upon all and flee to Christ."
(3) We must prefer God's glory before ESTATE. Gold is but shining dust. God's glory must weigh heavier. If it comes to this—I cannot keep my place of profit, but God's glory will be eclipsed—I must rather suffer in my estate than God's glory should suffer. Heb 10:34.
(4) We must prefer God's glory before our LIFE. "They loved not their lives unto the death." Rev 12:2. Ignatius called his fetters his spiritual jewels; he wore them as a chain of pearl. Gordius the martyr, said, "It is to my loss, if you bate me anything of my sufferings." This argues grace to be growing and elevated in a high degree. Who but a soul inflamed with love to God—can set God highest on the throne, and prefer him above all private concerns?
II. The MATTER of the petition. "Give us this day our daily bread." The sum of this petition is, that God would give us such a competency in outward things, as he sees most excellent for us. It is much like that prayer of Augur, "Feed me with necessary food;" give me enough until I come to heaven, and it suffices. Proverbs 30:8.
Let me explain the words.
[1] "Give us this day our daily bread." The good things of this life are the gifts of God; he is the donor of all our blessings. "Give us." Not faith only—but food is the gift of God; not daily grace only is from God—but "daily bread." Every good thing comes from God. "Every good gift is from above, and comes down from the Father of lights." James 1:17. Wisdom is the gift of God. "His God instructs him to discretion." Isaiah 28:26. Riches are the gift of God. "I will give you riches." 2 Chron 1:12. Peace is the gift of God. "He makes peace in your borders." Psalm 147:14. Health, which is the cream of life, is the gift of God. "I will restore health unto you." Jer 30:17. Rain is the gift of God. "Who gives rain upon the earth." Job 5:10. All comes from God; he makes the grain to grow, and the herbs to flourish.
(1) See our own poverty and indigence. We all live upon alms and upon free gifts—"Give us this day our daily bread." All we have is from the hand of God's royal bounty; we have nothing but what he gives us out of his storehouse. We cannot have one bit of bread but
from God. The devil persuaded our first parents, that by disobeying God, they should "be as gods;" but we may now see what goodly gods we are, that we have not a bit of bread to put in our mouths unless God give it us. Gen 3:5. That is a humbling consideration.
(2) Is all a gift? Then we are to seek every mercy from God by prayer. "Give us this day." The tree of mercy will not drop its fruit unless shaken by the hand of prayer. Whatever we have, if it does not come in the way of prayer, it does not come in the way of love; it is given, as Israel's quails, in anger. If everything is a gift, we do not deserve it, we are not fit for this alms. And must we go to God for every mercy? How wicked are they, who, instead of going to God for food when they want, go to the devil, and make a compact with him; and if he will help them to a livelihood, they will give him their souls! Better starve than go to the devil for provision.
(3) If all be a gift, then it is not a debt, and we cannot say to God as that creditor who said, "Pay me what you owe." Matthew 18:28. Who can make God a debtor, or do any act that is obliging and meritorious? Whatever we receive from God is a gift; we can give nothing to him but what he has given to us. "All things come of you, and of your own have we given you." 1 Chron 29:14. David and his people offered to the building of God's house gold and silver—but they offered nothing but what God had given them. "Of your own have we given you." If we love God, it is he who has given us a heart to love him; if we praise him, he both gives us the organ of tongue, and puts it in tune; if we give alms to others, he has given alms to us first—so that we may say, "We offer, O Lord, of your own to you." Is all of gift, how absurd, then, is the doctrine of salvation by merit? That was a proud speech of the friar, who said, "give me, Lord eternal life, which you owe me." We cannot deserve a bit of bread, much less
a crown of glory. If all is a gift, then merit is exploded, and shut out of doors.
(4) If all is a gift—then take notice of God's goodness. There is nothing in us that can deserve or requite God's kindness; yet such is the sweetness of his nature, that he gives us rich provision, and feeds us with the finest of the wheat. Pindar says it was an opinion of the people of Rhodes that Jupiter rained down gold upon the city. God has rained down golden mercies upon us; he is upon the giving hand. Observe three things in his giving:
[1] He is never weary of giving. The springs of his mercy are ever running. He not only dispensed blessings in former ages—but he gives gifts to us; as the sun not only enriches the world with its morning light—but keeps light for the meridian. The honeycomb of God's bounty is still dropping.
[2] He delights in giving. "He delights in mercy." Mic 7:18. As the mother delights to give the child the breast, God loves that we should have the breast of mercy in our mouth.
[3] God gives to his very enemies. Who will send in provisions to his enemies? Men spread nets for their enemies, God spreads a table. The dew drops on the thistle, as well as the rose; the dew of God's bounty drops upon the worst. God puts bread in the mouths that are opened against him. Oh, the royal bounty of God! "The goodness of God endures continually." Psalm 52:1. He puts jewels upon swinish sinners, and feeds them every day.
(5) If all is a gift, see the odious ingratitude of men who sin against their giver! God feeds them, and they fight against him; he gives them bread, and they give him affronts. How vile is this! Should we not cry shame on him who had a friend always feeding
him with money, and yet he should betray and injure him? Thus ungratefully do sinners deal with God; they not only forget his mercies—but abuse them. "When I had fed them to the full, they then committed adultery." Jer 5:7. Oh, how horrid is it to sin against a bountiful God—to bite the hand that feeds us! How many make a dart of God's mercies—and shoot at him! He gives them wit, and they serve the devil with it; he gives them strength, and they waste it among harlots; he gives them bread to eat, and they lift up the heel against him. "Jeshurun waxed fat and kicked." Deut 32:15. They are like Absalom, who, as soon as David his father kissed him, plotted treason against him. 2 Samuel 15:10. They are like the mule who kicks the mother after she has given it milk. Those who sin against their giver, and abuse God's royal favors—the mercies of God will come in as witnesses against them. What smoother than oil? But if it is heated, what more scalding? What sweeter than mercy? But if it is abused, what more dreadful? It turns to fury!
(6) If God gives us all, let his giving excite us to thanksgiving. He is the founder and donor of all our blessings, and should have all our acknowledgements. "Unto the place from whence the rivers come, there they return again." Eccl 1:7. All our gifts come from God, and to him must all our praises return. We are apt to burn incense to our own net, to attribute all we have to our own second causes. Hab 1:16.
[1] Our own skill and industry. God is the giver; he gives daily bread. Psalm 136:25; he gives riches. "It is he who gives you power to get wealth." Deut 8:18. Or,
[2] We often ascribe the praise to second causes and forget God. If friends have bestowed an estate, we look at them and admire them—but not God who is the great giver. This is as if one should be
thankful to the servant, and never take notice of the master of the family who provides all. Oh, if God gives all, our eye-sight, our food, our clothing, let us sacrifice the chief praise to him; let not God be a loser by his mercies. Praise is the more illustrious part of God's worship. Our needs may send us to prayer, nature may make us beg daily bread; but it shows a heart full of sincerity and grace, to be rendering praises to God. In petition we act like men, in praise we act like angels.
Does God sow seeds of mercy? Let thankfulness be the crop we bring forth. We are called the temples of God, and where should God's praises be sounded forth, but in his temples? 1 Cor 3:16; "While I live will I praise the Lord, I will sing praises unto my God while I have any being." Psalm 146:2. God gives us daily bread, let us give him daily praise. Thankfulness to our donor is the best policy; there is nothing lost by it. To be thankful for one mercy is the way to have more. Musicians love to sound their trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of praise.
Offering the calves of our lips is not enough—but we must show our thankfulness by improving the gifts which God gives us, and as it were putting them out to use. God gives us an estate, and we honor the Lord with our substance. Proverbs 3:9. He gives us the staff of bread, and we lay out the strength we receive by it in his service; this is to be thankful; and that we may be thankful, let us be humble. Pride stops the current of gratitude. A proud man will never be thankful; he looks upon all he has either to be of his own procuring or deserving. Let us see that all that we have is God's gift, and how unworthy we are to receive the least favor; and this will make us much in doxology and gratitude; we shall be silver trumpets sounding forth God's praise.
[1] Thus we argue from the word "Give", that the good things of this life are the gifts of God. He is the founder and donor of all good things. We also learn, that it is lawful to pray for temporal things. We may pray for daily bread. "Feed me with the food I need." Proverbs 30:8. We may pray for health. "O Lord, heal me; for my bones are vexed." Psalm 6:2. As these are in themselves good things—so they are useful for us; they are as needful for preserving the comfort of life, as oil is needful for preserving the lamp from going out. Only let me insert two things:
(1) There is a great difference between praying for temporal things and spiritual things. In praying for spiritual things we must be absolute. When we pray for pardon of sin, and the favor of God, and the sanctifying graces of the Spirit, which are indispensably necessary to salvation, we must take no denial; but when we pray for temporal things, our prayers must be limited; we must pray conditionally—so far as God sees them good for us. He sometimes sees cause to withhold temporal things from us—when they would be snares, and draw our hearts from him; therefore we should pray for these things with submission to God's will. It was Israel's sin that they would be peremptory and absolute in their desire for temporal things; God's provisions did not please them, they must have dainties. "Who shall give us flesh to eat?" Numb 11:18. God has given them manna, he fed them with a miracle from heaven—but their wanton palates craved more—they must have quail. God let them have their desire—but they had sour sauce with their quail. "While their food was yet in their mouths, the wrath of God came upon them and slew them!" Psalm 78:31. Rachel was importunate in her desires for a child. "Give me children, or I die;" God let her have a child—but it was a Ben-oni, a son of my sorrow; it cost her her life in bringing forth. Gen 30:1; Gen 35:18. We must pray
for outward things with submission to God's will, else they come in anger.
(2) When we pray for things pertaining to this life, we must desire temporal things for spiritual ends; we must desire these things to be as helps in our journey to heaven. If we pray for health—it must be that we may improve this talent of health for God's glory, and may be fitter for his service. If we pray for a competency of estate—it must be for a holy end, that we may be kept from the temptations which poverty usually exposes to, and that we may be in a better capacity to sow the golden seeds of charity, and relieve such as are in need. Temporal things must be prayed for for spiritual ends. Hannah prayed for a child—but it was for this end— that her child might be devoted to God. "O Lord, if you will remember me, and will give unto your handmaid a child, then I will give him unto the Lord all the days of his life." 1 Sam 1:11. Many pray for outward things only to gratify their sensual appetites, as the ravens cry for food. Psalm 147:9. To pray for outward things only to satisfy nature, is to cry rather like ravens than Christians. We must have a higher end in our prayers, we must aim at heaven, while we are praying for earth.
Must we pray for temporal things for spiritual ends, that we may be fitter to serve God? Then how wicked are those who beg temporal mercies that they may be more enabled to sin against God! "You ask that you may consume it upon your lusts!" James 4:3. One man is sick, and he prays for health that he may be among his cups and harlots! Another prays for an estate; he would not only have his belly filled—but his barns; and he would be rich that he may raise his name, or that, having more power in his hand, he may now take a fuller revenge on his enemies. It is impiety joined with impudence, to
pray to God to give us temporal things, that we may be the better enabled to serve the devil.
If we are to pray for temporal things, how much more for spiritual things? If we are to pray for bread, how much more for the bread of life? If for oil, how much more for the oil of gladness? If to have our hunger satisfied, much more should we pray to have our souls saved. Alas! what if God should hear our prayers, and grant us these temporal things and no more—how would we be the better? What is it to have food—and lack grace? What is it to have the back clothed— and the soul naked? To have a rich land—and lack the living springs in Christ's blood—what comfort could that be? O therefore let us be earnest for spiritual mercies! Lord, not only feed me—but sanctify me! Give me rather a heart full of grace—than a house full of gold. If we are to pray for daily bread, the things of this life—much more should we pray for the things of the life that is to come.
Some may say we have an estate already, and what need we pray, "Give us daily bread"?
Supposing we have a plentiful estate—yet we need make the petition, "Give us daily bread;" and that upon a double account.
(1) That we may have a blessing upon our food, and all that we enjoy. "I will bless her provision." Psalm 132:15. "Man shall not live by bread alone—but by every Word that proceeds out of the mouth of God." Matthew 4:4. What is that but a word of blessing? Though the bread is in our hand—yet the blessing is in God's hand—and it must be fetched out of his hand by prayer! Well, therefore, may rich men pray, "Give us our bread," let it be seasoned with a blessing. If God should withhold a blessing, nothing we have would do us good; our clothes would not warm us, our food would not nourish us. "He gave them their request—but sent leanness into their soul;" that is, they
pined away, and their food did not nourish them. Psalm 106:15. If God should withhold a blessing, what we eat would turn to bad effect, and hasten death. If God does not bless our riches, they will do us more hurt than good. "Riches kept for the owners thereof to their hurt." Eccl 5:13. So that, granting we have plentiful estates—yet we had need pray, "Give us our bread;" let us have a blessing of what we have.
(2) Though we have estates—yet we had need pray—that we may hereby engage God to continue these comforts to us. How many casualties may fall out! How many have had grain in their barn, and a fire has come on suddenly, and consumed all! How many have had losses at sea, and great estates boiled away to nothing! "I went out full, and the Lord has brought me home again empty." Ruth 1:21. Therefore, though we have estates—yet we had need pray, "Give us;" Lord, give us a continuance of these comforts, that they may not, before we are aware, take wings and fly from us. So much for the first word in the petition, Give.
[2] Secondly, "Give us."
Why do we pray in the plural, "Give us"? Why is it not said, give me?
To show that we are to have a public spirit in prayer. We must not only pray for ourselves—but others. Both the law of God and the law of love bind us to this, we must love our neighbor as ourselves; therefore we must pray for them as well as ourselves. Every good Christian has a fellow-feeling of the needs and miseries of others, and he prays God would extend his bounty to them; especially he prays for the saints. "Praying always for all saints." Eph 6:18. These are children of the family.
Use 1. Should we have a public spirit in prayer? It reproves narrow spirited men who move within their own sphere only; who look only at themselves, and mind not the case of others; who leave others out of their prayers. If they have daily bread, they care not though others starve; if they are clothed, they care not though others go naked. Christ taught us to pray for others, to say, "Give us;" but selfish people are shut up within themselves, as the snail in the shell, and never speak a word in prayer for others. These have no commiseration or pity.
Use 2. Let us pray for others as well as for ourselves. [A godly man benefits others as much as himself.] Spiders work only for themselves—but bees for the good of others. The more excellent anything is, the more it operates for the good of others. Springs refresh others with their crystal streams; the sun enlightens others with its golden beams. Likewise, the more a Christian is ennobled with grace, the more he besieges heaven with his prayers for others. If we are members of the body of Christ, we cannot but have a sympathy with others in their needs; and this sympathy would lead us to pray for them. David had a public spirit in prayer. "Do good, O Lord, unto those that are good." Psalm 125:4. Though he begins the Psalm with prayer for himself, "Have mercy upon me, O God," yet he ends the Psalm with prayer for others. "Do good in your good pleasure unto Zion." Psalm 51:1, 18.
Use 3. It is matter of comfort to the godly, who are but low in the world, that they have the prayers of God's people for them; who pray not only for the increase of their faith—but their food, that God will give them "daily bread." He is likely to be rich, who has several stocks going. Just so, they are in a likely way to thrive, who have the prayers of the saints going for them in several parts of the world.
[3] The third word in the petition is "This day." We pray not give us bread for a month or a year—but a day. "Give us this day."
Is it not lawful to lay up for the future? Does not the apostle say, that he who provides not for his family, "is worse than an infidel"? 1 Tim 5:8.
True, it is lawful to lay up for posterity; but our Savior has taught us to pray, "Give us this day our bread," for two reasons:
(1) That we should not have anxious care for the future. We should torment ourselves how to lay up great estates; if we have but enough to supply for the present—it should suffice. "Give us this day." "Don't worry about tomorrow." Matthew 6:34. God fed Israel with manna in the wilderness, and he fed them from hand to mouth. Sometimes all their manna was spent; and if anyone had asked them where they would have their breakfast next morning, they would have said, "Our care is only for the day: God will rain down whatever manna we need. If we have bread today, let us not distrust God's providence for the future."
(2) Our Savior will have us pray, "Give us bread this day," to teach us to live every day as if it were our last. We are not to pray, Give us bread tomorrow, because we do not know whether we shall live until tomorrow; but, "Lord, give us this day;" it may be the last day we shall live, and then we shall need no more.
If we pray for bread for a day only, then you who have great estates have cause to be thankful. You have more than you pray for; you pray but for bread for one day, and God has given you enough to suffice all your life. What a bountiful God do you serve! Two things should make rich men thankful. (1) God gives them more than they deserve. (2) He gives them more than they pray for.
[4] The fourth thing in the petition is, "Our bread."
Why is it called "Our bread," when it is not ours—but God's?
(1) We must understand it in a qualified sense; it is our bread, being gotten by honest industry. There are two sorts of bread that cannot properly be called our bread: the bread of idleness and the bread of violence.
The bread of idleness. "She eats not the bread of idleness." Proverbs 31:27, An idle person lives at the cost of others. "His hands refuse to labor." Proverbs 21:25. We must not be as the drones, which eat the honey that other bees have brought into the hive. If we eat the bread of idleness, it is not our own bread. "There are some who walk disorderly, working not at all; such we command that they work, and eat their own bread." 2 Thess 3:11, 12. The apostle gives this hint, that such as live idly do not eat their own bread.
The bread of violence. We cannot call that "our bread" which is taken away from others; that which is gotten by stealth or fraud, or any manner of extortion, is not "our bread," it belongs to another. He who is a bird of prey, who takes away the bread of the widow and fatherless, eats the bread which is not his, nor can he pray for a blessing upon it. Can he pray God to bless that which he has gotten unjustly?
(2) It is called our bread by virtue of our title to it. There is a twofold title to bread. [1] A spiritual title. In and by Christ we have a right to the creature, and may call it "our bread." As we are believers we have the best title to earthly things. "All things are yours;" by what title? "you are Christ's." 1 Cor 3:23. [2] A civil title, which the law confers on us. To deny men a civil right to their possessions, and make all common, opens the door to anarchy and confusion.
See the privilege of believers. They have both a spiritual and a civil right to what they possess. Those who can say, "our Father," can say "our bread." Wicked men that have a legal right to what they possess —but not a covenant right; they have it by providence, not by promise; with God's permission, not with his love. Wicked men are in God's eye no better than usurpers; all they have, their money and land, is like cloth taken up at the draper's, which is not paid for; but the sweet privilege of believers is, that they can say, "our bread." Christ being theirs—all is theirs. Oh, how sweet is every bit of bread dipped in Christ's blood! How well does that food relish, which is a pledge of more! The meal in the barrel is a pledge of our angels' food in paradise. It is the privilege of saints to have a right to earth and heaven.
[5] The fifth and last thing in this petition is, the thing we pray for, "daily bread."
What is meant by bread?
Bread here, by a synecdoche, [the particular for the whole class], is put for all the temporal blessings of this life, food, fuel, clothing, etc. [Whatever serves for our well-being.] Augustine. Whatever may serve for necessity or sober delight.
Learn to be contented with the allowance which God gives. If we have the necessities of life-let us rest satisfied. We pray but for bread, "Give us our daily bread;" we do not pray for superfluities, nor for quails or venison—but for bread which may support life. Though we have not so much as others—so full a crop—so rich an estate—yet if we have the staff of bread to keep us from falling, let us be content. "If we have food and clothing, we will be content with that." 1 Timothy 6:8. Most people are herein faulty. Though they pray that God would give them bread, as much as he sees expedient for them—
yet they are not content with his allowance—but greedily covet more, and with the daughters of the horse-leech, cry, "Give, give." Proverbs 30:15. This is a vice naturally engrafted in us.
Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches." Proverbs 30:8. They are not content with "daily bread," but have the cancer of covetousness; they are still craving for more. "Who enlarges his desire as hell, and is as death, and cannot be satisfied." Hab 2:5. There are, says Agur, four things which are never satisfied: the grave, the barren womb, the thirsty desert, the blazing fire. And I may add a fifth thing—the heart of a covetous man. Proverbs 30:15.
Such as are not content with daily bread—but thirst insatiably after more, will break over the hedge of God's command; and to get riches will stick at no sin. Therefore covetousness is called a radical vice. "The root of all evil." 1 Tim 6:10. [Oh cursed hunger for gold, to what do you not drive the hearts of men?] The Greek word for covetousness, signifies an inordinate desire of getting. Covetousness is not only in getting riches unjustly—but in loving them inordinately, which is a key that opens the door to all sin. It causes:
(1) Covetousness causes theft. Achan's covetous heart made him steal the wedge of gold—which cleft asunder his soul from God. Josh 7:21.
(2) Covetousness causes treason. What made Judas betray Christ? It was the thirty pieces of silver! Matthew 26:15.
(3) Covetousness causes murder. It was the inordinate love of the vineyard that made Ahab conspire Naboth's death. 1 Kings 21:13.
(4) It is the root of perjury. Men shall be covetous; and it follows, truce-breakers. 2 Tim 3:23. Love of silver will make men take a false oath, and break a just oath.
(5) Covetousness is the spring of apostasy. "Demas has forsaken me, having loved this present world." 2 Tim 4:10. He not only forsook Paul's company—but his doctrine. Demas afterwards became a priest in an idol-temple, according to Dorotheus.
(6) Covetousness will make men idolaters. "Covetousness which is idolatry." Col 3:5. Though the covetous man will not worship graven images in the church—yet he will worship the graven image in his coin.
(7) Covetousness makes men give themselves to the devil. Pope Sylvester II sold his soul to the devil for a popedom. Covetous people forget the prayer, "Give us daily bread." They are not content with that which may satisfy nature—but are insatiable in their desire. O let us take heed of this cancer of covetousness! Keep your lives free from the love of money and be content with what you have." Heb 13:5.
Use. That we may be content with "daily bread," that which God in his providence carves out to us, and not covet or murmur—take the following considerations:
(1) God can bless a little. "He shall bless your bread and your water." Exod. 23:25. A blessing puts sweetness into the least morsel of bread, it is like sugar in wine. "I will bless her provision." Psalm 132:15. Daniel, and the three Hebrew children, ate a diet of vegetables and water—and yet they looked fairer than those who ate of the king's food. Dan 1:12, 15. Whence was this? God infused a more than ordinary blessing into the vegetables and water. His
blessing was better than the king's venison. A piece of bread with God's love—is angels' food.
(2) God, who gives us our allowance, knows what quantity of outward things is fittest for us. A smaller provision may be fitter for some; bread may be better than dainties. Everyone cannot bear a high condition, any more than a weak brain can bear heavy wine. Has any one a larger proportion of worldly things? God sees he can better manage such a condition; he can order his affairs with discretion, which perhaps another cannot. As he has a large estate— so he has a large heart to do good, which perhaps another has not. This should make us content with a shorter bill of fare. God's wisdom is what we must acquiesce in; he sees what is best for everyone. That which is good for one, may be bad for another.
(3) In being content with daily bread, though less than others have, much grace is seen. All the graces act their part in a contented soul. As the holy ointment was made up of several spices, myrrh, cinnamon, and cassia—so contentment has in it a mixture of several graces. Exod 30:23. There is faith. A Christian believes that God does all for the best. There is love, which thinks no evil—but takes all God does in good part. There is patience, submitting cheerfully to what God orders wisely. God is much pleased to see so many graces at once sweetly exercised, like so many bright stars shining in a constellation.
(4) To be content with daily bread, though but sparing, keeps us from many temptations which discontented people fall into. When the devil sees a person discontented with daily bread, he says, "Here is good fishing for me!" Satan often tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding; and he who increases an estate by indirect
means, stuffs his pillow with thorns—so that his head will lie very uneasy when he comes to die. If you would be freed from the temptations which discontent exposes to, be content with such things as you have—thank God for "daily bread."
(5) What a rare and admirable thing is it to be content with "daily bread," though it be coarse, and though there be but little of it! Though a Christian has but a little meal in the barrel— yet he has that which gives him contentment. What he has not in the cupboard, he has in the promise. That bit of bread he has, is with the love of God, and that sauce makes it taste sweet. The little oil in the cruse is a pledge of the dainties he shall have in the kingdom of God, and this makes him content. What a rare and wonderful thing is this! It is no wonder to be content in heaven, when we are at the fountainhead, and have all things we can desire; but to be content when God keeps us to short fare, and we have scarcely "daily bread," is a wonder indeed. When grace is crowning, it is no wonder to be content; but when grace is conflicting with straits, to be content is a glorious thing, and deserves the garland of praise.
(6) To make us content with "daily bread," though God straitens us in our allowance, think seriously of the danger there is in a high, prosperous condition. Some are not content with "daily bread," but desire to have their barns filled, and heap up silver as dust; which proves a snare to them. "Those who will be rich fall into a snare." 1 Tim 6:9. Pride, idleness, and lust—are three worms which usually breed in prosperity. Prosperity often deafens the ear against God. "I spoke unto you in your prosperity— but you said, I will not hear." Jer 22:21. Soft pleasures harden the heart. In the body, the more fat—the less vitality. Just so, the more outward plenty—often the less piety. Prosperity has its honey—and also its sting; like the full of the moon—it makes many lunatic. The
pastures of prosperity are idleness and excess. Anxious care is the evil spirit which haunts the rich man, and will not let him rest. When his chests are full of money, his heart is full of care, either how to manage or how to increase, or how to secure what he has gotten. Sunshine is pleasant—but sometimes it scorches.
Should it not make us content with that allowance which God gives— if we have daily bread, though not dainties? Think of the danger of prosperity! The spreading of a full table may be the spreading of a snare! Many have been sunk to hell with golden weights. The ferryman takes in all passengers, that he may increase his fare, and sometimes to the sinking of his boat. "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." 1 Tim 6:9. The world's golden sands are quicksands, which should make us take our daily bread, though it be but coarse, contentedly. What if we have less prosperity—we have less snare. As we lack the rich provisions of the world—so we lack their temptations.
(7) If God keeps us to a spare diet—if he gives us less temporal things—he has made it up in spiritual things. He has given us the Pearl of great price, and the holy anointing of the Spirit. The pearl of great price, the Lord Jesus—is the quintessence of all good things. To give us Christ, is more than if God had given us all the world. He can make more worlds—but he has no more Christs to bestow. Christ is such a golden mine, that the angels cannot dig to the bottom! His riches are unsearchable! Eph 3:8. From Christ we may have justification, adoption, and glorification. "The sea of God's mercy in giving us Christ," says Luther, "should swallow up all our needs!"
God has anointed us with the graces, the holy unction of his Spirit. Grace is a seed of God, a blossom of eternity. The graces are the impressions of the divine nature, stars to enlighten us, spices to perfume us, diamonds to enrich us! And if God has adorned the hidden man of the heart with these sacred jewels, it may well make us content, though we have but short fare, and that coarse too. God has given his people better things than corn and wine; he has given those who which he cannot give in anger, and which cannot stand with reprobation, and they may say as David, "The lines have fallen unto me in pleasant places; yes, I have a goodly heritage." Psalm 16:6. Didimus was a blind man—but very holy; Anthony asked him, if he was not troubled for the lack of his eyes, and he told him he was; Anthony replied, "Why are you troubled? You lack that which flies and birds have—but you have that which angels have." So I say to Christians, if God has not given you the purse, he has given you his Spirit. If you lack that which rich men have, God has given you that which angels have, and are you not content?
(8) If you have but daily bread enough to suffice nature, be content. Consider that it is not having an abundance, which makes
us content. It is not a fancy cage which will make the bird sing. Having only the necessities of life may bring contentment, when having more may make one less contentment. A staff may help the traveler—but a bundle of staffs will be a burden to him. A great estate may be like a long trailing garment, more burdensome than useful. Many that have great incomes and revenues, have not so much comfort and contentment in their lives, as some that go to hard labor. "Keep your lives free from the love of money and be content with what you have, because God has said, "Never will I leave you; never will I forsake you." Hebrews 13:5
(9) If you have less daily bread, you will have less account to give. The riches and honors of this world, make a great show, and with their glistening, dazzle men's eyes. But they do not consider the great account they must give to God. "Give an account of your stewardship!" Luke 16:2. What good have you done with your estate? Have you, as a good steward, traded your golden talents for God's glory? Have you honored the Lord with your substance? The greater the revenues—the greater the reckonings. Let it quiet and content us, that if we have but little daily bread—that our account will be less.
(10) You who have but a small competence in outward things, may be content to consider how much you look for hereafter. God keeps the best wine until last. What though now you have a small pittance, and are fed from hand to mouth? You look for an eternal reward, white robes, sparkling crowns, rivers of pleasure. A son is content though his father gives him a little money but now and then, as long as he expects his father should settle all his wealthy estate upon him at last. Just so, if God gives you but little at present —yet you look for that glory which eye has not seen. The world is but a great inn. If God gives you sufficient to pay for your charges in your inn, you may be content, you shall have enough when you come to your own country.
How may we be content, though God cut us short in these externals; though we have but little daily bread, and coarse?
(1) Realize that some have been much lower than you, who have been better than you. Jacob, a holy patriarch, went over Jordan with his staff, and lived in a poor condition a long time; he had the clouds for his canopy, and a stone for his pillow. Moses, who might have been rich, as some historians say, that Pharaoh's daughter adopted him for her son, because king Pharaoh had no
heir, and so Moses was likely to have come to the crown—yet leaving the honors of the court, in what a low, poor condition did he live in, when he went to Jethro, his father-in-law! Musculus, famous for learning and piety, was put to great straits, even to dig in a town ditch, and had scarcely daily bread, and yet was content! Nay, Christ, who was heir of all, for our sakes became poor! 2 Cor 8:9. Let all these examples make us content.
(2) Let us labor to have the interest cleared between God and our souls. He who can say, "My God," has enough to rock his heart quiet in the lowest condition. What can he lack who has ElShaddai, the all-sufficient God for his portion? Though the nether springs fail—yet he has the upper springs. Though the bill of fare grows short—yet an interest in God is a pillar of support to us, and we may, with David, encourage ourselves in the Lord our God!
The Fifth Petition in the Lord's Prayer
"Forgive us our debts, as we forgive our debtors." Matthew 6:12
Before I speak strictly to the words, I shall notice:
[1] That in this prayer there is but one petition for the body, "Give us our daily bread," but two petitions for the soul, "Forgive us our trespasses, lead us not into temptation—but deliver us from evil." Observe hence, that we are to be more careful for our souls than for our bodies, more careful for grace than for daily bread; and more desirous to have our souls saved than our bodies fed. In
the law, the weight of the sanctuary was twice as big as the common weight, to typify that spiritual things must be of far greater weight with us than earthly. The excellency of the soul may challenge our chief care about it.
(1) The soul is an immaterial substance; it is a heavenly spark, lighted by the breath of God. It is the more refined and spiritual part of man; it is of an angelic nature; it has some faint resemblance to God. The body is the more humble part, it is the cabinet only, though curiously wrought—but the soul is the jewel; it is near akin to angels; it is capable of communion with God in glory.
(2) The soul is immortal; it never expires. It can act without the body. Though the body dissolve into dust, the soul lives. Luke 12:4. The essence of the soul is eternal; it has a beginning but no end. Surely, then, if the soul is so ennobled and dignified, more care should be taken about it than the body. Hence, we make but one petition for the body—but two petitions for the soul.
Use 1. They are reproved who take more care for their bodies than their souls. The body is but the brutish part—yet they take more care, (1) About dressing their bodies than their souls. They put on the best clothes, are dressed in the richest garb; but care not how naked or undressed their souls are. They do not get the jewels of grace to adorn the inner man. (2) About feeding their bodies than their souls. They are caterers for the flesh, they make provision for the flesh, they have the best diet—but let their souls starve; as if one should feed his dog—but let his child starve. The body must sit in the chair of state—but the soul, that princely thing, is made a lackey to run on the devil's errands!
Use 2. Let us be more careful for our souls. If it is well with the soul, it shall be well with the body. If the soul is gracious, the body shall be
glorious, for it shall shine like Christ's body. Therefore, it is wisdom to look chiefly to the soul, because in saving the soul we secure the happiness of the body. And we cannot show our care for our souls more than by improving all seasons for their good; as reading, praying, hearing, and meditating. Oh, look to the main thing; let the soul be chiefly tended! The loss of the soul would be fatal. Other losses may be made up again. If one loses his health, he may recover it again; if he loses his estate, he may make it up again; but if he loses his soul, the loss is irreparable. The merchant who ventures all he has in one ship, if that be lost, is quite ruined.
[2] As soon as Christ had said, "Give us daily bread," he adds, "and forgive us." He joins the petition of forgiveness of sin immediately to the other of daily bread, to show us that though we have daily bread—yet all is nothing without forgiveness. If our sins are not pardoned, we can take but little comfort in our food. As a man who is condemned takes little comfort from the food you bring him in prison; so, though we have daily bread—yet it will do us no good unless sin is forgiven. What though we should have manna, which was called angels' food, though the rock should pour out rivers of oil—all is nothing unless sin is taken away. When Christ had said, "Give us our daily bread," he presently added, and "forgive us our trespasses." Daily bread may satisfy the appetite—but forgiveness of sin satisfies the conscience.
Use 1. It condemns the folly of most people, who, if they have daily bread, the delicious things of this life, look no further; they are not solicitous for the pardon of sin. If they have that which feeds them, they look not after that which should crown them. Alas! you may have daily bread, and yet perish. The rich man in the gospel had daily bread, nay, he had dainties, he fared 'sumptuously every day;" but "in hell he lift up his eyes." Luke 16:19, 23.