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gether before him. "In his sight," that is in comparison of him, the very angels are not pure. But this does not imply, that they are not pure in themselves. Doubtless they are; they are without spot and blameless. They are altogether devoted to his Will, and perfectly obedient in all things..

If we view them in another light, we may observe, the angels of God in heaven, do all the Will of God. And they do nothing else, nothing 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 and no other reason.

10. When therefore we pray, That the "Will of God may be done on 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 that 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 the 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 ζωην και ευσεβειαν the things pertaining to life and godliness. We understand not barely the outward bread, which 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 forgive 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 who are sanctified, 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."

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14. "As we forgive them that trespass against us. 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," ver. 14, 15. Secondly, God forgives us, as we forgive others. So that if any malice or bitterness, if any taint of unkindness or anger remains, if we 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 shew us some degree of mercy. But we will not suffer him to blot out all our sins, and forgive all our iniquities.

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, Exouevos, 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, then 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," ano тe Toνngs. OПovngos 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...

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