Give us this day our daily Bread. — APPLICATION.

Use 1. For information, in two branches.

First; That God will give his people temporal things: Not only pardon, and grace, and glory; but no good thing will he withhold (Psalm 81:11). Many say, they can trust God for eternal life, but cannot trust him for daily bread. This is an utter mistake. Certainly, it is far more easy to trust God for daily bread, than for eternal life; because there are more difficulties, more natural prejudices against these greater mercies of pardon, and eternal life, than there can be against the daily effects of God's bounty. It is a harder matter to work through our natural prejudices, which lie against eternal life; than to work through that distrust, which lies against God's care over us, and provision for us: Why? For God's common bounty, it reaches to all his creatures, even to the smallest worm; his mercy is over all his works: And surely it is more easy to believe his common bounty, than his special love, which runs in a distinct channel to such a sort of men.

But because many have too weak a faith about temporal things, let us consider how willing God is to distribute and give out these supplies. Several things I might mention.

1. God's respect to the bodies of his people, is a mighty ground and encouragement. God is in covenant with the body, as well as the soul. Jesus Christ proves the resurrection from there, that God is the God of Abraham, Isaac, and Jacob (Matthew 22:32). This argument can never be made good, but upon this supposition, that God is in covenant with Abraham's body, with the whole believer; and therefore the mark of circumcision was in their flesh, as the water of baptism is sprinkled upon our bodies. Well then, if the bodies of the saints be in covenant with God, certainly some of the promises of the covenant do concern the body, and sustentation of the present life. But that is not all, but Jesus Christ has purchased both body and soul (1 Corinthians 6:20): You are bought with a price; therefore glorify God in your body, and in your spirit, which are God's. Not only the soul is Christ's, but the body.

You will say, That is ground of service; but what! can it be inferred, that therefore God will provide for us? It is not only a ground of our service, but of Christ's care of us. If Christ had only purchased our service, yet it were a ground of hope: If you expect work and service from a body, you will give maintenance to that body. But Christ's purchase implies his care over that he has purchased; for the interest God has in us in redemption, is a gracious interest. God had an interest in us before we were redeemed; we could not make void his right, by any rebellion of ours: But then God has such an interest in us, as engaged and solicited him to destroy us. Look as a prince has an interest in his subjects; if they rebel, and revolt from their obedience, they cannot disannul his right; but it is such a right, as binds him to pursue and chastise them, until they return to their duty: So God has a right to the fallen creature, but it was such a right as solicited vengeance. But the right Christ purchased, was a gracious right, that God might protect and preserve us. Well then, if Christ purchased body and soul, he has obtained, not only that God should be gracious to our souls, but gracious to our bodies; then the argument runs clearly for confirming the faith of the saints, in expectation of temporal benefits.

2. God has given us greater things, therefore he will not stand upon the less; when a man has been at great cost, he will not lose it. The Lord has given us his Christ; (Romans 8:32) He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things? Can any man be so illogical, so ill-skilled in consequences, as not to conclude from there, if God give us Christ, with him he will give us all things? So, (Matthew 6:33) Seek first the Kingdom of God, and his righteousness, and all other things shall be added to you.

3. These things are dispensed to inferior, indeed, to the worst of his creatures; (Psalm 147:9) He gives to the beast his food, and to the young ravens which cry. Will God maintain the beasts of the field? and will he not maintain his children? It is monstrous and unnatural to think thus, that God will not support you, and bear you out in your work. This is Christ's own argument, (Matthew 6:34) Take therefore no thought for tomorrow; for tomorrow shall take thought for the things of itself: Sufficient to the day is the evil thereof. Daily bread is in your Father's power, and he gives it graciously to all his creatures, and therefore certainly he will give it to you. Thus you may see with what confidence you may expect daily supplies.

Secondly; It informs us, that we may ask temporal things, if we ask them lawfully. It is true, prayers to God for spiritual things are more acceptable. As your child pleases you better, when it comes to you to be taught its book, rather than when it comes for an apple: so it is more pleasing to God, when you come for the Mediator's blessing, and spiritual things. (Acts 3:26) God has sent him to bless you, in turning away every one of you from his iniquities. But yet we may ask other things; why? For they are good and useful to us in the course of our service, and without them we are exposed to many temptations. And prayer eases you of a deal of carking about them. (Philippians 4:6) Be careful for nothing; but in every thing, by prayer and supplication, with thanksgiving, let your requests be made known to God. We may ask them, but it must be lawfully; and that for order, not in the first place. That is howling, when we come to God merely for corn, wine and oil; when we prefer these things before his favor, and the graces of his Spirit. Then it must be lawful too as to the manner; a moderate proportion, not to set God a task to maintain you at such a rate, but to ask a moderate allowance. Christ teaches us here to pray for bread, which is a necessary allowance. (Proverbs 30:8) Feed me with food convenient for me. And, (1 Timothy 6:8) If we have food and raiment, let us therewith be content. And then ask them with humility, and submission to the will of God. We ought to say, as in (James 4:15) If the Lord will, we will go to such a place, and get gain. And then lawfully too, as to the end; not for an unlawful end, for ostentation and riot, that we may live at large, and at ease. (James 4:3) You ask, and receive not, because you ask amiss, that you may consume it upon your lusts. But we must ask it for a good end: (Psalm 115:1) Not to us, O Lord, not to us, but to your name give glory, for your mercy, and for your truth's sake. Lord, not for our ease, or our plenty, but that your name may be glorified, that we may be supported in service. And then again, lawfully as to the plea; we must not come and challenge it, as if it were our due; we must not use the plea of merit, but of mercy. Our Savior does not say, Let this bread come to us any how, as he says, Let your will be done; our subjection to God is due; but, Give us this day our daily bread, acknowledging the Lord's mercy.

Use 2. Let us not place our confidence in second causes, but in God, by whose goodness and providence over us, all temporal things do come to us; for without him, all our carking and labor is nothing; and if we have our wishes without labor, yet we shall not have our comfort and blessing without God. (Matthew 6:27) Which of you by taking thought, can add one cubit to his stature? By taking thought, he means anxious care about success. We cannot change the color of a hair by all our anxious thoughts. We cannot make ourselves stronger, or taller. Many a man is pierced through with worldly cares, and still the world frowns upon him, so all his care comes to nothing. (Proverbs 10:4) it is said, The hand of the diligent makes rich; compare it with verse 22. and it is said, The blessing of the Lord, it makes rich, and he adds no sorrow with it. Most commonly they that are diligent, they thrive with their diligence; indeed, but if that be all, if they have not the Lord's blessing, they have not that sweetness and peace, when they have gotten abundance. O therefore let us place our confidence, not in second causes, but in God.

Use 3. Let us be thankful to God for these worldly things that we enjoy. I urge this:

First; Because of the danger of ingratitude. Usually we never forget God more, than when he remembers us most. When men have what they would have, then God is neglected; they grow careless in prayer, or flat and cold in the performance of it. There is a great deal of difference between men poor and rich: when poor, they will seem to put a natural fervency into their prayers; but when rich, they grow cold and careless. Mark what the Lord says, (Hosea 13:6) They were filled, and their heart was exalted; therefore have they forgotten me. O how frequent is this, that many having been kept under a great sense of God in a low condition, but when they have been well at ease, then they bear it up, as if they could live without God. The bucket comes to the river with an empty mouth, gaping to receive its fullness, as it were; but when it is full, the bottom is turned towards it: so it is very usual with men, to turn their backs upon the Mercy Seat; and when the Lord has given them great increase in worldly things, and leased out a great estate to them, he has very little rent from them. Now because this is usual, therefore those whom God has blessed with the supplies of the present life, how should they study thankfulness!

Secondly; Because of the equity of it. Consider what an equity there is, that we should be thankful for outward blessings.

- 1. They are good in themselves. - 2. They come from God. - 3. They come from the Lord's grace and mercy.

1. They are good in themselves. Food and raiment is good, and every creature of God is good (1 Timothy 4:4). They are good things, though not the best things. They are good for ourselves, that we may serve God more cheerfully. The Lord would have the Levites and priests have their portion, that they might be encouraged in the law of the Lord (2 Chronicles 31:4). Now these things are good to encourage us, and support us in our work. Man consists of two parts, of a body, and of a soul. Now whether we look to the one, or the other, you will have many arguments to love and praise God, not only for what he has done for our souls, but likewise for our bodies. And they are good, because they prevent many snares and temptations. (Proverbs 30:9) Lest I be poor, and steal, and take the name of my God in vain. Diseases which arise from fullness, are more common; but diseases which arise from indigence and emptiness, they are more dangerous: so diseases of prosperity, they are more common; it is a rank soil, and yields more weeds: but diseases which arise from poverty, breed atheism, irreligion, and rebellion against God. They are good, as they make us more useful for God and man. For God, as having more advantages for the honoring of God: (Proverbs 3:9) Honor the Lord with your substance, and with the first-fruits of all your increase. And of doing good to others: That we may have to distribute to them that need (Ephesians 4:28). O we should all covet and affect mightily, to have wherewith to relieve the necessities of others.

2. As they are blessings, so they are blessings which do not come by chance, or by man's providence. (1 Timothy 6:17) The living God, who gives us richly all things to enjoy. The people of God are plentifully provided for. Your tables are well furnished, backs well clothed, it is God which gives you richly to enjoy them, and he must be acknowledged; as David does, (1 Chronicles 29:14) For all things come of you, and of your own have we given you. Then, verse 16. O Lord, our God, all this store that we have prepared, to build you a house for your holy name, comes of your hand, and is all your own. Though you yourselves have been purchasers of your own estate, and carvers of your own fortune, (as man is most apt to forget God there) indeed, but though you have prepared and brought together a great deal of store, yet, Lord, all comes from you. It sweetens the mercy. When you are at the table, to be carved to by a great person, their remembrance is counted a greater favor than the meal itself: so it is not barely the comfort we have by the creature, which sweetens it; but when we think of the Donor, that the great God should think of us, that it is God which spreads our table for us, that does put this meat and drink before us. It was he that gave seed to the sower, and bread for food (2 Corinthians 9:10). When we take it immediately out of God's hands, it is much sweeter. And not only so, but also it is the more sanctified. When we look to second causes, we shall surely abuse the mercy: (Hosea 2:8) For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold; what then? Therefore she prepared it for Baal. When God's kindness is not taken notice of, when we do not see God in our mercies, we shall not use them for God. That man will surely improve his comforts ill, that does not see God in them. Now that which comes from God, leads the heart to God again; then the creature is sanctified. Therefore acknowledge God in these outward things. We should say of every morsel of bread, this is God's gift to me; of every night's sleep, this is the Lord's goodness. When God is acknowledged in these outward things, he takes it the more kindly, and we are the better for it; the mercy is the sweeter, and the more sanctified.

3. They not only come from God, but from the Lord's free grace and mercy. These are two distinct notions, by which God's goodness is set out, and they are both significant and expressive in the present case: grace, that does all freely; mercy, that pities the miserable.

(1.) Then we have them from grace; grace is at liberty to give them to whom it will. Well, there is grace in these outward things; for God gives them to whom he will, to some, not to others. O when we consider the distinction between us and others, every one has not such liberal supplies, in fact, many of those of whom the world is not worthy; surely this is merely the Lord's goodness. (Proverbs 22:2) The rich and the poor meet together, the Lord is the maker of them all. They had the same maker that you had, (others which are destitute) therefore why is it you have more than they? It is merely from grace. Why is one vessel framed for an honorable use, and another for a baser use? So it pleased the Potter. God, as the great master of the scenes, appoints to every man what part he shall act, merely out of his own grace, he is bound to none. It was a good speech of Tamberlain, the great conqueror of the East, to Bajazet; What did God see in you, that are blind in one eye, and me, that am lame of one leg, that he should make us, passing by many others, the lords of so many opulent and mighty kingdoms? A savoury speech from an infidel! What did God see in any of us, to exalt, cherish, and supply us, and let pass many others, who for moral excellencies, and virtuous endowments, do far exceed us? When we consider this distinction, then, Even so, Father, because it pleased you. There is a kind of election and reprobation in these common mercies, (that is) God will dispense them to one, and not to another; he will be glorified in their poverty, and glorified in your wealth, and therefore there's grace in it.

(2.) There is mercy in it that pities the miserable. How does it appear these good things come from mercy? Because of our want, and because of our forfeiture.

1. Our want, and our indigence. O when we think what helpless creatures we should have been, if he had not provided for us: (Psalm 40:17) I am poor and needy, yet the Lord thinks upon me. If we were but sensible of our own weakness and emptiness, and manifold necessities, we would admire that God should think of us, such forlorn and wretched creatures; or that our baseness and poverty does not make us contemptible to God. (Psalm 34:6) This poor man cried, and the Lord heard him; and saved him out of all his troubles. He does not say, this wise man, this eminent saint, but this poor man. This was the doctrine of the Gentiles, that the divine powers did only care for the great and weighty concerns of the world, but other things he left to their own event, and their own chance; as if God in the great throng of business were not at leisure to attend every private man's request. These were the fond surmises the Gentiles had of God: but we are taught better. This poor man cried to the Lord, and he heard him. Poor men in the world, when they have anything to do with great persons, they must look long, wait, pray, and pay, to seek their face and favor, and at length meet with a rough answer, and sour look. But God will not shut the door, the throne of grace lies open for every comer. You will say, this would sweeten mercies to the poor: In fact, it concerns not only those that are actually poor, but the great ones of the world; (for they are poor and helpless in themselves, if God did not provide for them) others are but glasses where they might see their own misery. If they did well weigh the wants and necessities of others, they might see what would have been their own case, if the Lord had not been merciful to them. As Augustine, when he saw a beggar frisking and leaping after his belly was filled, the spectacle wrought much upon him, that he had not such rejoicing in God, who tasted so much of his abundance. Says Chrysostom, If you are not thankful for health, go to the hospitals and lazar-houses, and see what might have been your own case. Thus if you are not thankful for abundance, go to the families where there are children that want bread. It is the Lord's mercy to the richest, for they were miserable and indigent. It is a great mercy to relieve those from hand to mouth: but you that have abundance, it is a double mercy to you, for he anticipates the necessity before it was felt; as (Psalm 21:3) You anticipated him with the blessings of goodness: David takes notice of the goodness of God to him. Before the need is felt and observed, you are stored; and this should be a great endearment of the Lord's mercy to you.

2. It is mercy if we consider not only our want, but our forfeiture. It is not only mercy, but pardoning mercy, at least a reprieving from trouble, for we deserved the contrary. There is a kind of temporary pardon, which continues all these blessings. It is as great a curse as possibly David could thunder out against obstinate sinners, and God's implacable enemies: (Psalm 28:4) Give them according to their deeds, and according to the wickedness of their endeavors. Do we think this would be matter of mischief only to David's enemies? No, every one of us, if we had our deserts, we should soon be helpless, harborless, begging from door to door, indeed howling for one drop of mercy to cool our tongues. O then surely the Lord is to be praised and acknowledged in bestowing the good things of this present life. Well then,

As these blessings come from God, let them carry up your heart to God again. As all rivers they run from the sea, and they discharge themselves into the sea again; so let all be returned to God with thankfulness, with acknowledgments that you have received them from God. I shall urge it with one example; Jesus Christ, though he were heir, Lord of all things, who thought it no robbery to be equal with God; yet you find him ever giving thanks when he used the creatures; (Matthew 15:36) and it is the main thing John takes notice of, and passes by the miracle, (John 6:23) Where they did eat bread, after that the Lord had given thanks. Near to Tiberias there was the place where our Lord fed many with five loaves and two fishes; but he only says this, where they did eat bread, after that the Lord had given thanks: he saw this was a notable circumstance, so he does but cursorily mention the miracle, only calls it eating bread, but expressly mentions Christ's blessing the creature. He would teach us, that the blessing of all enjoyments is in God's hand.

Use 4. If the Lord be the Donor, and Giver of all these outward things, let us beware we do not abuse these gifts of God, as occasions of sinning against the Giver, that we fight not against him with his own weapons. Jesus Christ speaking to his own disciples, though they were trained up with him, a company chosen out, and select family, who were to be his heralds and ambassadors to the world, yet he gives them this caution; (Luke 21:34) Take heed to yourselves, lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. He saw it needful to warn his own disciples. We had two common parents, [reconstructed: Adam] and Noah, and one miscarried by eating, and the other by drinking; these sins are natural to us. The throat is a slippery place, and had need well be looked to. Mark, Christ there does not mean surfeiting and drunkenness merely in a gross notion. When we hear of surfeiting and drunkenness, we think of spewing, staggering, reeling, vomiting, and the like; but we are to consider it in a stricter notion; Take heed lest the heart be over-charged. The heart may be over-charged, when the stomach is not; (that is) when we are less apt to praise God, grow more lumpish and heavy; or rather when we settle into a sensual frame of spirit, and by an inordinate delight in our present portion, are taken off from minding better things. Look as the heart is over-charged with the cares of the world; so likewise with creature delights, and comforts of this world, when it is set for ease and vanity. Many that would be loathers of the other drunkenness, yet are guilty of this kind of surfeiting and drunkenness; the heart is over-charged with an inordinate affection to present things. There cannot be a more heavy judgment, than when our table is made our snare: (Psalm 69:22) a snare, it is God's spiritual judgment; when the comforts of this life serve not so much to lengthen and strengthen life; but when their hearts are hardened in sin, and they grow neglectful of God, and heavenly things. Raining snares is an argument of God's hatred. First, the Lord shall rain snares; and then, brimstone and a horrible tempest shall be their portion: (Psalm 11:6) so it makes way for his eternal anger.

Use 5. Let us be contented with that portion which God has given us of worldly things, if the Lord be the Donor. Why?

1. Because God stands upon his sovereignty; you must stand to God's allowance, though he gives to others more, and to you less; for God is supreme, and will not be controlled in the disposal of what is his own. The good man of the house pleaded, (Matthew 20:13-15) Friend, I do you no wrong; is it not lawful for me to do what I will with my own? The fullness of the earth, and all, is his: and therefore though others have better trading, and finer apparel, and be more amply provided for than we are, God is sovereign, and will give according to his pleasure, and you must be content.

2. Nothing is deserved, and therefore certainly everything should be kindly taken. If a man be kept at free-cost, and maintained at your expense, you take it very ill, if he murmurs and dislikes his diet. Certainly we are all maintained at free-cost, and therefore we should with all humble contentment receive whatever God will put into our hands.

3. God knows what proportion is best for us, he is a God of judgment, and knows what is most convenient for us, for he is a wise God. It is the shepherd must choose the pasture, not the sheep. Leave it to God to give you that which is convenient, and suitable to your condition of life. A shoe may be too big for the foot, and a garment too great for the body, as Saul's armor was too large for little David; (1 Samuel 17) God will give you that which is convenient, that which is agreeable to you. A garment, when too long, proves a dirty rag; we may have too much, and therefore God carves out our allowance with a wise hand.

4. God does not only give suitable to your condition, but suitable to your strength, such a portion as you are able to bear. God lays affliction upon his people, and he gives them mercies as they are able to bear; if they had more, they would have more snares, more temptations. You find it hard for a rich man to enter into the kingdom of heaven; (Matthew 19:24) a man may take a larger draft than he is able to bear: so God proportions every man's condition [reconstructed: according] to his spiritual strength; every man is not able to bear a very high prosperous estate: (Hebrews 13:5) Let your conduct be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you: then you will live upon the promise. But when men set God a task, and he must maintain them at such a rate; that ends in mischief and distrust. (Psalm 78:19) Can God furnish a table in the wilderness? etc.

5. Contentment is one of God's gifts that we ask in this Prayer, [Give us this day our daily Bread,] that is, we ask to be contented with our portion. Contentment and quietness of mind with what we do enjoy, it is a great blessing: (Joel 2:19) See what the Lord says there by his Prophet: I will send you corn, and wine, and oil, and you shall be satisfied with it. The bare and simple blessing does not speak so much of God's love, as when we are satisfied, when we have contentment in it; that is the greater blessing. When our minds are suited to our condition, then the creature is more sweet, more comfortable. Your happiness lies not in abundance, but in contentment; (Luke 12:15) this does not make a man happy, that he has much; but this, that he is contented; he has what God will give him. All spiritual miseries may be referred to these two things; a war between a man and his conscience, and a war between his affections and his condition.

6. There may be as much love in a lesser portion as in a greater. There's the same affection to a small younger child, though he has not so large an allowance, as the elder brother; yet says he, my Father loves me as well as him; not that I have a double portion, but I have as much of my Father's love: So a child of God may say, God loves me though he has given another more, and me less. Be content with what falls to your share, and with your allowance by the wise designation and allotment of God's providence. Thus much for the first point.

A word of a second, namely,

Doctrine 2. In asking temporal things, Christ has stinted us to a day, [Give us, [in non-Latin alphabet], this day our daily bread.]

God in an extraordinary manner fed his people in the wilderness; the manna stank if they had kept it another day; they had it from day to day. What's the reason Christ says, Give us this day?

1. That every day we may pray to God: Therefore it is not, give us this month, or year, but day; because every day God will hear from us: (1 Thessalonians 5:17) Pray without ceasing: God would not have us too long out of his company, but by a frequent commerce he would have us acquainted and familiar with him. This is required, that you should not let a day pass over your head, but God must hear from you, for your patent lasts but for a day; you have a lease from God of your comforts and mercies, but it is expired unless you renew it again by prayer. How much do they differ from the heart of God's children, that could be contented (like the High-Priest of old) to come to the mercy-seat but once a year? now the Lord would have us come every day to the throne of grace.

2. Every day, because there should be family prayer; for all that take their food together, are to come, and say to God; Give us this day our daily bread. It is not said, Give me, but Give us: Therefore you see how little of love and fear of God is there, where week after week they call not upon God's name.

3. To make way for our gratitude and thankfulness. Our mercies they flow not from God all at once, but some today, and some tomorrow, for we take them day by day; all together, they are too heavy for us to wield and manage: (Psalm 68:19) Who daily loads us with benefits. Our mercies they come in greater number, and a greater measure, than we are able to acknowledge, make use of, or be thankful for. Therefore this is the burden of gracious hearts, that mercies come so thick and fast, they cannot be thankful enough for them: but to help us, God distributes them by parcels; who loads us daily, some today, some tomorrow, and every day, that we may not forget God, but may have a new argument to praise him.

4. To show us every day we should renew our dependence upon God for temporal things. There is no day but we stand in need of the Lord's blessing, of sanctification, of comfort, that they may not be a snare, that there is still need of new strength; new grace, and new supplies.

5. Again, Give us this day, that we may not burden ourselves with over-much thoughtfulness, that we might not anxiously worry about tomorrow: (Matthew 6:34) Sufficient to the day is the evil thereof. Every day affords business, trouble, care, and burden enough; we need not anticipate and pre-occupy the cares of the next day; God would not have us overwhelmed with solicitude, but look no further than this day.

6. Christ would teach us, that worldly things should be sought in a moderate proportion; if we have sufficient for a day, for the present want, we should not grasp at too much. Ships lightly laden will pass through the sea; but when we take too great a burden, the ship will easily sink with every storm. We have sore troubles to pass through in the world; now when we are over-burdened with present things, we have more snares and temptations.

7. Christ would train us up with thoughts of our life's uncertainty; (James 4:13) say not, This and this I will do, today or tomorrow: What is your life? it is but a vapor. One being invited to dinner the next day, said, for these many years I have not had a tomorrow; meaning he was providing every day for his last day. We do not know whether we have another day, but are apt to sing lullabies to our souls, and say, Soul, take your ease, you have goods laid up for many years: (Luke 12:19) We are foolishly secure, and dream of many years, whereas God tells us only of today.

8. To awaken us after heavenly things. When we seek bread for the present life, then give us this day: but now come to me, says Christ, and I will give you bread that shall nourish you to eternal life, bread that endures forever: (John 6:27) Labor not for the food which perishes, but for that food which endures to everlasting life. There is food that will endure forever, but for the present, we beg only for this day. (1 Peter 1:4) To an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you. That's an eternal state, this is but of a short, and of a small continuance: You see what need you have to go to God, that he will most plentifully provide for you.