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but what they are absolutely assured is his will. Again, they do all the will of God as he willeth, in the manner which pleases him, and no other. Yea, and they do this, only because it is his will; for this end, and no other reason.

10. When therefore we pray, that the "will of God may be done in earth, as it is in heaven," the meaning is, that all the inhabitants of the earth, even the whole race of mankind, may do the will of their Father which is in heaven, as willingly as the holy angels; that these may do it continually even as they, without any interruption of their willing service; yea, and that they may do it perfectly; that "the God of peace, through the blood of the everlasting covenant, may make them perfect in every good work to do his will, and work in them [all] which is well pleasing in his sight."

In other words, we pray that we and all mankind may do the whole will of God in all things, and nothing else; not the least thing but what is the holy and acceptable will of God. We pray that we may do the whole will of God as he willeth, in a manner that pleases him; and, lastly, that we may do it because it is his will; that this may be the sole reason and ground, the whole and only motive, of whatsoever we think, or whatsoever we speak or do.

11. "Give us this day our daily bread."-In the three former petitions we have been praying for all mankind. We come now more particularly to desire a supply for our own wants. Not that we are directed, even here, to confine our prayer altogether to ourselves; but this, and each of the following petitions, may be used for the whole church of Christ upon earth.

By bread we may understand all things needful, whether for our souls or bodies; τα προς ζωήν και ευσέβειαν,—the things pertaining to life and godliness: we understand not barely the outward bread, what our Lord terms "the meat which perisheth;" but much more the spiritual bread, the grace of God, the food "which endureth unto everlasting life." It was the judgment of many of the ancient fathers, that we are here to understand the sacramental bread also; daily received in the beginning by the whole church of Christ, and highly esteemed, till the love of many waxed cold, as the grand channel whereby the grace of his Spirit was conveyed to the souls of all the children of God.

"Our daily bread."-The word we render daily, has been differently explained by different commentators. But the most plain and natural sense of it seems to be this, which is retained in almost all translations, as well ancient as modern ;-what is sufficient for this day; and so for each day as it succeeds.

12. "Give us :"-For we claim nothing of right, but only of free mercy. We deserve not the air we breathe, the earth that bears, or the sun that shines upon us. All our desert, we own, is hell: but God loves us freely; therefore we ask him to give, what we can no more procure for ourselves than we can merit it at his hands.

Not that either the goodness or the power of God is a reason for us to stand idle. It is his will, that we should use all diligence in all things, that we should employ our utmost endeavours, as much as if our success were the natural effect of our own wisdom and strength: and then, as though we had done nothing, we are to depend on Him, the giver of every good and perfect gift.

"This day :"For we are to take no thought for the morrow. For this very end has our wise Creator divided life into these little portions of time, so clearly separated from each other; that we might look on every day as a fresh gift of God, another life, which we may devote to his glory; and that every evening may be as the close of life, beyond which we are to see nothing but eternity.

13. "And forgive us our trespasses, as we forgive them that trespass against us."-As nothing but sin can hinder the bounty of God from flowing forth upon every creature, so this petition naturally follows the former; that all hinderances being removed, we may the more clearly trust in the God of love for every manner of thing which is good.

"Our trespasses:"-The word properly signifies our debts. Thus our sins are frequently represented in Scripture; every sin laying us under a fresh debt to God, to whom we already owe, as it were, ten thousand talents. What then can we answer when he shall say, " Pay me that thou owest?" We are utterly insolvent; we have nothing to pay; we have wasted all our substance. Therefore if he deal with us according to the rigour of his law, if he exact what he justly may, he must command us to be “bound hand and foot, and delivered over to the tormentors."

Indeed we are already bound hand and foot by the chains of our own sins. These, considered with regard to ourselves, are chains of iron, and fetters of brass. They are wounds, wherewith the world, the flesh, and the devil, have gashed and mangled us all over. They are diseases that drink up our blood and spirits, that bring us down to the chambers of the grave. But, considered as they are here, with regard to God, they are debts immense and numberless. Well, therefore, seeing we have nothing to pay, may we cry unto Him, that he would frankly for give us all!

The word translated forgive, implies either to forgive a debt, or to unloose a chain. And, if we attain the former, the latter follows of course: if our debts are forgiven, the chains fall off our hands. As soon as ever, through the free grace of God in Christ, we "receive forgiveness of sins," we receive likewise "a lot among those which are sanc tified, by faith which is in him." Sin has lost its power; it has no dominion over those who are under grace, that is, in favour with God. As "there is now no condemnation to them that are in Christ Jesus," so they are freed from sin as well as from guilt. "The righteousness of the law is fulfilled in them, and they walk not after the flesh but after the Spirit."

14." As we forgive them that trespass against us."-In these words our Lord clearly declares both on what condition, and in what degree or manner, we may look to be forgiven of God. All our trespasses and sins are forgiven us, if we forgive, and as we forgive others. This is a point of the utmost importance. And our blessed Lord is so jealous lest at any time we should let it slip out of our thoughts, that he not only inserts it in the body of his prayer, but presently after repeats it twice over. "If," saith he, "ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses," verses 14, 15. Secondly, God forgives us, as we forgive others. So that if any malice or bitterness, if any taint of unkindness or anger remain, if we VOL. I. 16

do not clearly, fully, and from the heart, forgive all men their trespasses, we so far cut short the forgiveness of our own: God cannot clearly and fully forgive us: he may show us some degree of mercy; but we will not suffer him to blot out all our sins, and forgive all our iniquities.

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In the mean time, while we do not from our hearts forgive our neighbour his trespasses, what manner of prayer are we offering to God whenever we utter these words? We are indeed setting God at open defiance; we are daring him to do his worst. Forgive us our trespasses, as we forgive them that trespass against us!" That is, in plain terms, "Do not thou forgive us at all: we desire no favour at thy hands. We pray that thou wilt keep our sins in remembrance, and that thy wrath may abide upon us." But can you seriously offer such a prayer to God? And hath he not yet cast you quick into hell? O tempt him no longer! Now, even now, by his grace, forgive as you would be forgiven! Now have compassion on thy fellow servant, as God hath had, and will have, pity on thee!

15. “ And lead us not into temptation, but deliver us from evil.""And lead us not into temptation." The word translated temptation, means trial of any kind. And so the English word temptation was formerly taken in an indifferent sense; although now it is usually understood of solicitation to sin. St. James uses the word in both these senses; first, in its general, then in its restrained, acceptation. He takes it in the former sense when he saith, " Blessed is the man that endureth temptation: for when he is tried, [or approved of God,] he shall receive the crown of life," chap. i, 12, 13. He immediately adds, taking the word in the latter sense, "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted when he is drawn away of his own lust," or desire, eğeλxoμevos,-drawn out of God, in whom alone he is safe," and enticed;" caught as a fish with a bait. Then it is, when he is thus drawn away and enticed, that he properly enters into temptation. Then temptation covers him as a cloud; it overspreads his whole soul. Then how hardly shall he escape out of the snare! Therefore, we beseech God "not to lead us into temptation," that is, (seeing God tempteth no man,) not to suffer us to be led into it." But deliver us from evil:" rather, "-from the evil One," aTO TY πονηρό. Ο Πονηρος is unquestionably the wicked One, emphatically so called, the prince and god of this world, who works with mighty power in the children of disobedience. But all those who are the children of God, by faith, are delivered out of his hands. He may fight against them; and so he will. But he cannot conquer, unless they betray their own souls. He may torment for a time, but he cannot destroy; for God is on their side, who will not fail, in the end, to " avenge his own elect, that cry unto him day and night." Lord, when we are tempted, suffer us not to enter into temptation! Do thou make a way for us to escape, that the wicked One touch us not!

16. The conclusion of this divine prayer, commonly called the doxology, is a solemn thanksgiving, a compendious acknowledgment of the attributes and works of God. "For thine is the kingdom;"-the sove reign right of all things that are or ever were created; yea, thy kingdom is an everlasting kingdom, and thy dominion endureth throughout al, ages. "The power;"the executive power whereby thou governest

all things in thy everlasting kingdom, whereby thou dost whatsoever pleaseth thee, in all places of thy dominion. "And the glory ;"—the praise due from every creature, for thy power, and the mightiness of thy kingdom, and for all thy wondrous works which thou workest from everlasting, and shalt do, world without end, "for ever and ever ' Amen!" So be it!

I believe it will not be unacceptable to the serious reader to subjoin a Paraphrase on the Lord's Prayer.

FATHER of all, whose powerful voice
Call'd forth this universal frame;
Whose mercies over all rejoice,

Through endless ages still the same:
Thou, by thy word, upholdest all;

Thy bounteous love to all is show'd ;
Thou hear'st thy every creature's call,
And fillest every mouth with good.
In heaven thou reign'st, enthron'd in light,
Nature's expanse beneath thee spread;
Earth, air, and sea, before thy sight,

And hell's deep gloom, are open laid.
Wisdom, and might, and love are thine:
Prostrate before thy face we fall,
Confess thine attributes divine,

And hail Thee sovereign Lord of all!
Thee Sovereign Lord let all confess,
That moves in earth, or air, or sky;
Revere thy power, thy goodness bless,
Tremble before thy piercing eye.
All ye who owe to him your birth,
In praise your every hour employ :
JEHOVAH reigns! Be glad, O earth!
And shout, ye morning stars, for joy!

SON of thy SIRE'S eternal love,

Take to thyself thy mighty power;
Let all carth's sons thy mercy prove,
Let all thy bleeding grace adore.
The triumphs of thy love display;
In every heart reign thou alone;
Till all thy foes confess thy sway,
And glory ends what grace begun,
SPIRIT of grace, and health, and power,
Fountain of light and love below;
Abroad thine healing influence shower,
O'er all the nations let it flow.
Inflame our hearts with perfect love;
In us the work of faith fulfil;
So not heaven's host shall swifter move
'Than we on earth to do thy will.

FATHER, 'tis thine each day to yield
Thy children's wants a fresh supply:
Thou cloth'st the lilies of the field,

And hearest the young ravens cry.
On thee we cast our care; we live
Through thee, who know'st our every need;

O feed us with thy grace, and give
Our souls this day the living bread.

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Eternal, spotless LAMB of GOD,
Before the world's foundation slain,
Sprinkle us ever with thy blood;

O cleanse and keep us ever clean,
To every soul (all praise to thee!
Our bowels of compassion move:
And all mankind by this may see
God is in us; for God is love.
Giver and LORD of Life, whose power
And guardian care for all are free;
To thee in fierce temptation's hour,
From sin and Satan let us flee.
Thine, Lord, we are, and ours thou art;
In us be all thy goodness show'd;
Renew, enlarge, and fill our heart

With peace, and joy, and heaven, and God.
Blessing and honour, praise and love,
Co-equal, co-eternal THREE,
In earth below and heaven above,
By all thy works be paid to thee.
Thrice holy thine the kingdom is,
The power omnipotent is thine;
And when created nature dies,
Thy never ceasing glories shine.

SERMON XXVII.-Upon our Lord's Sermon on the Mount.

DISCOURSE VII.

"Moreover when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

"But thou, when thou fastest, anoint thine head, and wash thy face;

"That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly," Matt. vi, 16-18.

1. It has been the endeavour of Satan, from the beginning of the world, to put asunder what God hath joined together; to separate inward from outward religion; to set one of these at variance with the other. And herein he has met with no small success, among those who were ignorant of his devices."

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Many in all ages, having a zeal for God, but not according to knowledge, have been strictly attached to the "righteousness of the law," the performance of outward duties, but in the mean time wholly regardless of inward righteousness, "the righteousness which is of God by faith." And many have run into the opposite extreme, disregarding all outward duties, perhaps even "speaking evil of the law, and judging the law," so far as it enjoins the performance of them.

2. It is by this very device of Satan, that faith and works have been so often set at variance with each other. And many who had a real zeal for God, have for a time, fallen into the snare on either hand. Some have magnified faith to the utter exclusion of good works, not only from being the cause of our justification, (for we know that a man is " justified freely by the redemption which is in Jesus,") but from being the necessary fruit of it, yea, from having any place in the religion of Jesus Christ. Others, eager to avoid this dangerous mistake, have run as much too far the contrary way; and either maintained that good works

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