OF THOUGHTFULNES FOR THE FUTURE. MATTH. 6. 34. Take therefore no Thought for the Morrow: for the morrow shall take Thought for the things of it self:
OF THOUGHTFULNES FOR THE FUTURE. MATTHEW. 6. 34. Take Therefore no Thought for the Morrow: for the morrow shall take Thought for the things of it self:
1. What portion or measure of time may be here signified by to morrow, for some time it must signifie, in the first place, as fundamental to the further meaning.
1. What portion or measure of time may be Here signified by to morrow, for Some time it must signify, in the First place, as fundamental to the further meaning.
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And so that measure of time may, 1. Admit, no doubt, to be taken strictly for the very next day, according to the literal import of the word to morrow. But 2. It is also to be taken in a much larger sence,
And so that measure of time may, 1. Admit, no doubt, to be taken strictly for the very next day, according to the literal import of the word to morrow. But 2. It is also to be taken in a much larger sense,
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Much less strange is it that the little residue, the future time that is before us, which we do not know how little it may be, should be spoken of but as a day.
Much less strange is it that the little residue, the future time that is before us, which we do not know how little it may be, should be spoken of but as a day.
Experience hath taught even sensual Epicures so to account their remaining time: Let us eat and drink, for to morrow we shall dye. i. e. Very shortly.
Experience hath taught even sensual Epicureans so to account their remaining time: Let us eat and drink, for to morrow we shall die. i. e. Very shortly.
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Yea and we may in some sense extend it not only to all our future time, but simply to all future time as that measures the concernments and affairs, not of this world only,
Yea and we may in Some sense extend it not only to all our future time, but simply to all future time as that measures the concernments and affairs, not of this world only,
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And as to its present and temporal State, or as it falls under the measure of time, it is not unsupposable that it may be within the compass of our Saviours design, to forbid unto his disciples (who were not only to pursue the blessedness of that Kingdom in the other world, but to intend the service of it in this ) an intemperate and vexatious solicitude about the success of their endeavours,
And as to its present and temporal State, or as it falls under the measure of time, it is not unsupposable that it may be within the compass of our Saviors Design, to forbid unto his Disciples (who were not only to pursue the blessedness of that Kingdom in the other world, but to intend the service of it in this) an intemperate and vexatious solicitude about the success of their endeavours,
And directed them rather and more principally to seek the Kingdom of God and his Righteousnes, with an assurance that those other things should be added to them.
And directed them rather and more principally to seek the Kingdom of God and his Righteousness, with an assurance that those other things should be added to them.
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It seems not improbable he might in conclusion, give this general direction, as with a more especial reference to the private concernments of humane life, about which common frailty might make them more apt to be unduly thoughtful:
It seems not improbable he might in conclusion, give this general direction, as with a more especial Referente to the private concernments of humane life, about which Common frailty might make them more apt to be unduly thoughtful:
So with Some oblique and secondary reference to the affairs of that Kingdom too, which they were here to serve as well as hereafter to partake and enjoy. And about the success of which service (being once ingaged in it,
So with some oblique and secondary Referente to the affairs of that Kingdom too, which they were Here to serve as well as hereafter to partake and enjoy. And about the success of which service (being once engaged in it,
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and the difficulties they were to encounter, appearing great and discouraging to so inconsiderable persons as they must reckon themselves) they might be somewhat over solicitous also.
and the difficulties they were to encounter, appearing great and discouraging to so inconsiderable Persons as they must reckon themselves) they might be somewhat over solicitous also.
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Nor though they might not as yet understand their own work, nor (consequently) have the prospect of its difficulties as yet in view, are we to think our Saviour intended to limit the usefulness of the instructions he now gave them, to the present time,
Nor though they might not as yet understand their own work, nor (consequently) have the prospect of its difficulties as yet in view, Are we to think our Saviour intended to limit the usefulness of the instructions he now gave them, to the present time,
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unto undue excursions into futurity, their intemperate and extravagant rangings and roamings into that unknown Country, that Terra incognita, in which we can but bewilder and lose our selves to no purpose.
unto undue excursions into futurity, their intemperate and extravagant rangings and roamings into that unknown Country, that Terra incognita, in which we can but bewilder and loose our selves to no purpose.
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Therefore Secondly and more principally, by [ to morrow ] we are to understand the things that may fall within that compass of future time. For time can only be the object of our care, in that relative sense, as it refers unto such and such occurrences and emergencies that may fall into it.
Therefore Secondly and more principally, by [ to morrow ] we Are to understand the things that may fallen within that compass of future time. For time can only be the Object of our care, in that relative sense, as it refers unto such and such occurrences and emergencies that may fallen into it.
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And yet here we must carefully distinguish, as to those things of to morrow, matters of Event and of Duty. We are not to think these the equally prohibited objects of our thoughts and care.
And yet Here we must carefully distinguish, as to those things of to morrow, matters of Event and of Duty. We Are not to think these the equally prohibited objects of our thoughts and care.
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how I may continue on in a course of duty, unto which I am, by all the most sacred Obligations tyed for a stated course, that may lie before me, let it be never so long,
how I may continue on in a course of duty, unto which I am, by all the most sacred Obligations tied for a stated course, that may lie before me, let it be never so long,
If it please God to give me such additional time I will love him to morrow, I will serve him to morrow, I will trust him to morrow, I will walk with him to morrow.
If it please God to give me such additional time I will love him to morrow, I will serve him to morrow, I will trust him to morrow, I will walk with him to morrow.
that to morrow, in this respect may be as this day, and much more abundant, as is spoken on a much another account, Isai. 56. 12. To morrow shall be as this day, God assisting,
that to morrow, in this respect may be as this day, and much more abundant, as is spoken on a much Another account, Isaiah 56. 12. To morrow shall be as this day, God assisting,
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To employ our selves with excessive intention of thoughts and cares concerning them, is to meddle without our Sphaere, beyond what we have any warrant for, farther than as it is in some cases supposable there may be some connexion,
To employ our selves with excessive intention of thoughts and Cares Concerning them, is to meddle without our Sphere, beyond what we have any warrant for, farther than as it is in Some cases supposable there may be Some connexion,
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Now Events that may occur to us to morrow, or in our future time, you know are distingishable into good or bad, grateful and ungrateful, pleasing to us or displeasing.
Now Events that may occur to us to morrow, or in our future time, you know Are distingishable into good or bad, grateful and ungrateful, pleasing to us or displeasing.
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We do not use to perplex our selves about good things, otherwise than as they may be wanting, and as we may be deprived of them, which privation or want is an Evil. And under that notion our Saviour considers the object of the prohibited thoughtfulness, as his after words shew.
We do not use to perplex our selves about good things, otherwise than as they may be wanting, and as we may be deprived of them, which privation or want is an Evil. And under that notion our Saviour considers the Object of the prohibited thoughtfulness, as his After words show.
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Your heavenly father knows you have need of these things, vers. 32. And directs his disciples to a noble object of their thoughts and care, vers. 33. Seek you first the Kingdom of God:
Your heavenly father knows you have need of these things, vers. 32. And directs his Disciples to a noble Object of their thoughts and care, vers. 33. Seek you First the Kingdom of God:
It would be indeed an ill thing if you should want bread to morrow, and it would be worse if the affairs of Gods Kingdom should miscarry, or you be excluded it.
It would be indeed an ill thing if you should want bred to morrow, and it would be Worse if the affairs of God's Kingdom should miscarry, or you be excluded it.
This is then, in short, the object of this prohibited thoughtfulness [ future time including whatsoever ungrateful events, we suppose, and preapprehend in it. ]
This is then, in short, the Object of this prohibited thoughtfulness [ future time including whatsoever ungrateful events, we suppose, and preapprehend in it. ]
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Which indeed may be collected from the import of the word in the Text that signifies another, peculiar sort of thinking, as we shall hereafter have more occasion to take notice.
Which indeed may be collected from the import of the word in the Text that signifies Another, peculiar sort of thinking, as we shall hereafter have more occasion to take notice.
whereas sense is limited to the present; Reason hath dignify'd our nature by adding to it a sagacity, and enabling us to use prospection in reference to what yet lies more remotely before us.
whereas sense is limited to the present; Reason hath dignified our nature by adding to it a sagacity, and enabling us to use prospection in Referente to what yet lies more remotely before us.
And though we are too apt to a faulty excess herein, and to be overpresaging (which it is the design of this discourse to shew) yet we are not to think that all use of any natural faculty can be a fault;
And though we Are too apt to a faulty excess herein, and to be overpresaging (which it is the Design of this discourse to show) yet we Are not to think that all use of any natural faculty can be a fault;
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