Luke 16. 18.

Against divorcement

and swearing
shall put away his wife, let him gives at all; neither by heaven; for it is
her a writing of divorcement: God's throne :

32 But I say unto you, That who- 35 Nor by the earth; for it is 1 Cor. 1. 10. soever shall put away his wife, saving his footstool: neither by Jerusa

for the cause of fornication, causeth lem; for it is the city of the great
her to commit adultery: and whoso- King.
ever shall marry her that is divorced 36 Neither shalt thou swear by thy
committeth adultery.

head, because thou canst not make
33 ( Again, ye have heard that it one hair white or black.

hath been said by them of old time, . 37 But let your communication + James 5. 12. s Exod. 20. 7. • Thou shalt not forswear thyself, but be, Yea, yea; Nay, nay: for whatsobeut. 3. 11. shalt perform unto the Lord thine ever is more than these cometh of oaths :

34 But I say unto you, Swear not 38 q Ye have heard that it hath

His words are, not as before, “it hath been said to them risees especially, taught that the guilt of perjury was of old,” but only “it hath been said;" to note that this not incurred when a falsehood was attested by an oath was not a precept given by Moses to divorce their wives, of this kind. Hence, our Saviour's words being spoken but only a permission in some cases. See Matt. xix. 8. to persons who well understood the doctrines and pracDr. Whitby. Among the Jews and heathens, but more tices of their countrymen in this matter, enjoined that particularly among the latter, the power of divorce was they should not swear by the creatures of God in any of carned to a great extent, and exercised with the most those cases in which it was unlawful to swear by the capricious and wanton cruelty. It was full time for a Almighty Himself, that is, in their usual communicastop to be put to these increasing barbarities; and it tions with each other. For, it seems, the Jews themwas a task worthy of the Son of God Himself, to stand selves were not in those days arrived at that insolence, up as the Defender and Protector of the most weak and which, it is dreadful to think, is too frequent with helpless part of our species. Accordingly He here de- Christians, of profaning the name of the most high God, clares

, in the most positive terms, that the only, legi- by calling upon Him, on every trivial occasion, to bear timate cause of divorce is adultery; and this has, by the witness to what they say. Dr. Clagett. experience of ages, been found to be a most wise and 37.— let your communication be, &c.] Your common salutary provision, no less conducive to the happiness discourse must be free from oaths of any kind; for than to the virtue of the species. Bp. Porteus. oaths are only to be used when they are required by

34. - Swear not at all;] That is, Swear not at all lawful authority. Bp. Mann. in common conversation; invoke not the name of God "Let your communication be, Yea, yea,” &c. As if upon light occasions; but let your conversation be He had said, This is the rule I would have you conalways so sincere and true, that your affirmation may be stantly to observe in your commerce and dealing with received as an oath. Dr. S. Clarke. Although this men, and in your whole conversation : When you

have espression seems general and absolute, we must never- occasion to affirm a thing affirm it steadily without an theless understand it with some restriction. Our Sa- oath: when you have occasion to deny a thing, say it is viour forbids, first, the swearing by created things; se- not so, without an oath: when you have occasion to condly, the profane and rash use of oaths, such as the promise that you will do a thing, or will not do it, Jews were accustomed to employ, without necessity, promise, but do not swear; and when you have profrom mere habit, or, what was worse, from a design to mised, be sure you be as good as your word. “Let deceive. It appears from other passages of Scripture, always your yea be yea, and your nay nay,” as St. James that, on some occasions, oaths were not only lawful but expresseth it, Jam. v. 12; that is, let your words and necessary: See Exod. xxii. 11; Ps. cx. 4; Rom. ix. 1; your deeds agree together. Abp. Sharp. 2 Cor. i. 23; xi. 31 ; Gal. i. 20; Heb. vi. 16; Rev. x. 6. cometh of evil.] It proceeds from an evil mind, Beausobre. It is plain, that if the prohibition, “Swear produces an evil custom, is of an evil example, and not at all,”, were understood absolutely, the good of tends to an evil end. Bp. Beveridge. society would be much affected; as, in important mat- Truth and fidelity are the great bases on which all ters, there would be wanting the strongest human assu- society is founded ; and without which there could be rance and the best human testimony, which derive their no peace, no security, no right or property in the world. greatest force from a solemn appeal to God; and, there- Whatsoever therefore is apt to undermine these, as fore, our Lord restrains His command to ordinary dis- perjury directly does, and as common swearing natucourse, (ver. 37,) and opposes it to the unnecessary and rally tends to do, ought to be avoided and discouraged ensnaring oaths and vows, then so frequent amongst the by all who either love their own welfare, or have any Jews. Abp. Newcome.

regard to the publick good. Abp. Wake. - neither by heaven ; &c.] Our Saviour's design 38. Ye have heard that it hath been said, &c.] There in these words cannot be better understood than by are two opposite descriptions of character, under which considering what those corrupt principles were con- mankind may generally be classed. The one possesses cerning swearing, which had crept in among the Jews. vigour, firmness, resolution, is daring and active, quick And, first

, as their own authors tell us, it was generally in its sensibilities, jealous of its fame, inflexible in its held among them that they ought not to swear by the purpose, violent in its resentments: the other, meek, name of God in light and trivial cases, but they believed yielding, complying, forgiving; not prompt to act, but it was no sin to swear upon any occasion by a creature willing to suffer ; silent and gentle under rudeness and that was a remarkable object of God's favour and

pro- insult; suing for reconciliation where others would devidence, as by heaven, or by the earth, or by Jerusalem, mand satisfaction. The former of these characters is, or by their head, which are the instances here noted by and ever has been, the favourite of the world. It is the our Saviour. Secondly, some of them, and the Pha- I character of great men. There is a dignity in it, which






Christ exhorteth

to love our enemies.
been said, u An eye for an eye, and a 42 Give to him that asketh thee,
tooth for a tooth:

and y from him that would borrow of 39 But I say unto you,

* That


thee turn not thou away. u Exod. 21. resist not evil: but whosoever shall 43 q Ye have heard that it hath y Deut. 15. 8. Lev: 21:20;.. smite thee on thy right cheek, turn been said, a Thou shalt love thy

z z Lev. 19. 18. * Luke 6. 29. to him the other also.

neighbour, and hate thine enemy. 40 And if any man will sue thee 44 But I say unto you,

a Love a Luke 6. 27. at the law, and take away thy coat, your enemies, bless them that curse let him have thy cloke also.

you, do good to them that hate you, 41 And whosoever shall compel and pray for them which despite- b Luke 23.34. thee to go a mile, go with him twain. fully use you, and persecute you ;

Rom. 12. 17. 1 Cor. 6. 7.

Acts 7. 60.

universally commands respect. The latter is apt to be at ver. 39–41,) though they appear in the form of deemed poor-spirited, tame, and abject. Yet so it has specifick precepts, are intended to be descriptive of dishappened, that with the Founder of Christianity this position and character. A specifick compliance with the latter is the subject of His commendation, His precepts, precepts would be of little value ; but the disposition His example; and that the former is go in no part of which they inculcate is of the highest. He, who should its composition. This is the character designed in the content himself with waiting for the occasion, and with following passage, ver. 38–44. The morality contained literally observing the rule when the occasion offered, in this is no commonplace, but is truly original. Now would do nothing, or worse than nothing: but he who it is certainly true, however contrary it may be to popu- considers the character and disposition which is hereby lar opinion, that the meek and yielding character pos- inculcated, and places that disposition before him as the sesses most of true worth, both as being most difficult model to which he should bring his own, takes perhaps to be acquired and sustained, and as contributing most the best possible method of improving the benevolence, to the happiness of social life; for, if this disposition and of calming and rectifying the vices, of his temper. were universal, the world would be a society of friends ; Archdeacon Paley. and, if the disposition be only partial, as is the case in 40.- coat, cloke] The word, rendered coat, means the world; if a few be actuated by it, amongst a multi- the inner garment or tunick, over which the Jews and tude who are not, in whatever degree it does prevail, in other nations threw an outer garment or cloak, when the same proportion it prevents and terminates quarrels

, they went abroad, or were not at work. Bp. Pearce. the great disturbers of human happiness, and the great 41.- compel thee to go a mile,] This sort of compulsources of human misery, as far as happiness and sion was used by the officers of the publick magistrates, misery depend upon man. Archdeacon Paley.

especially by such as were couriers, who for expedition an eye for an eye, &c.] By a perversion of their seized and made use of the horses, carriages, and somelaw the Jews had conceived that private revenge was times the persons, of those with whom they met, as they permitted. Among the ancient heathens, private revenge had occasion. Bp. Pearce. was indulged without scruple and without mercy. It 43.— and hate thine enemy.] The words are not in the was to check this furious ungovernable passion, so uni- law of Moses ; indeed that law expressly commands the versally prevalent, that our Saviour delivers the pre- love of strangers and of our enemies, in the highest decepts which follow. Bp. Porteus.

gree, Lev. xix. 18, 34. Our Saviour therefore is, in 39. But I say unto you, That ye resist not evil :) No this passage, not correcting or altering the moral preone can imagine that this injunction, and those of the cepts of the law, but opposing the corrupt interpretasame kind which follow, are to be understood strictly tions of the scribes and Pharisees. Dr. Whitby. and literally; that we are to submit, without the least 44. But I say unto you, Love your enemies,] By the opposition, to every injury and insult that is offered us, command “to love our enemies,” we are required to and are absolutely precluded from every degree of self- have always a favourable disposition of mind towards preservation and self-defence. Common sense, as well them, which will incline us to be just and charitable in as common utility, require that we should consider the our dealings with them; to abstain from all revenge, to particular instances of behaviour under the instances exert a ready forgiveness, to pray for them, to do them here specified, as proverbial and figurative expressions, good offices when it lies in our power. Dr. Jortin. intended to convey a general precept, and to describe it has been objected to this command, that it is extrathat peculiar temper and disposition which the Gospel vagant and impracticable, and that it is impossible for requires; that patience, gentleness, mildness, modera- any man to bring himself to entertain any real love for tion, and forbearance under injuries and affronts, which his enemies. But this objection supposes that we are is best calculated to preserve the peace of our own to love our enemies in the same manner and degree, minds, as well as that of the world at large; which and with the same cordiality and ardour of affection, as tends to soften resentment and turn away wrath ; and we do our relations and friends. Our Lord however without which, on one side or the other, provocations is not so severe a taskmaster as to require this at our must be endless, and enmities eternal. Bp. Porteus. It hands. There are different degrees of love, as of every is incidental to our Saviour's mode of instruction, which other human affection, and these degrees are to be duly proceeds not by proof, but upon authority, not by dis- proportioned to the different objects of our regard. quisition, but by precept, that the rules will be conceived | There is one degree due to our relations, another to in absolute terms, leaving the application, and the dis- our friends and benefactors, another to strangers, anotinctions that attend it, to the reason of the hearer. It ther to our enemies. Bp. Porteus. is likewise to be expected that they will be delivered in bless them that curse you, &c.] That is, do not terms by so much the more forcible and energetick, as retaliate on your enemy; do not return his execrations, they have to encounter natural or general propensities. his injuries and persecutions with similar treatment; It is further to be remarked, that many of the strong do not turn upon him his own weapons, but endeavour instances which appear in our Lord's sermon, (as here to subdue him with weapons of a celestial temper, with

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Christ exhorteth to aim at perfection. CHAP. V, VI.

Of almsgiving.
45 That ye may be the children of as your Father which is in heaven is
your Father which is in heaven: for perfect.
he maketh his sun to rise on the evil

and on the good, and sendeth rain on
the just and on the unjust.

i Christ continueth his sermon in the mount,

speaking of alms, 5 prayer, 14 forgiving our Lake 6. 32. 46 For if ye love them which

brethren, 16 fasting, 19 where our treasure love you, what reward have ye? do

is to be laid up, 24 of serving God, and
not even the publicans the same ? mammon : 25 exhorteth not to be careful for
47 And if ye salute your brethren worldly things : 33 but to seek God's king.

only, what do ye more than others ?
do not even the publicans so?

NAKE heed that

48 Be ye therefore perfect, even alms before men, to be seen of

do not your


kindness and compassion. Bp. Porteus. The Jewish others. But the Divine nature is infinitely above any law had commanded them to love their neighbours, real injury or suffering : God can never stand in need meaning their brethren, and those of their own nation; of pity or forgiveness; and yet, of His own mere goodbut our Saviour, by commanding us to love our ene- ness, without any interest or design, how slow is He to mies, has, in the most emphatical manner possible, anger, how ready to forgive! Abp. Tillotson. commanded us to love all men.

And to secure the 46.--the publicans] These were the collectors, and sincerity of our charity towards our enemies, we are some of them perhaps farmers of the customs and required to express it by our hearty prayers to God in other taxes, which the Roman emperors exacted from their behalf; to God, before whom it is impious and the Jewish nation. They were all, or some of them at dangerous to dissemble, and from whom we can expect least, Jews; for Matthew was a publican, chap. ix. 9, no mercy for ourselves if with feigned lips we beg it of and, in the next verse here, the Jews seem to be Him for others. Abp. Tillotson.

spoken of as their brethren. But, because the Jews in Many wise moralists have represented the desire of general considered the exaction of these customs and revenge as a mark of a noble mind, and the accomplish- taxes as an oppression of their nation, they conceived a ment of it as one of the chief felicities of life. But very bad opinion of these publicans, as instrumental in how much more magnanimous, how much more be- that oppression, and perhaps as adding to it by their neficial to mankind, is forgiveness! It is more mag- behaviour, Luke iii. 13; and on this account they nanimous, because all the generous and exalted feel- always spake of them as sinners. See chap. ix. 11, &c. ings of the human mind are requisite to the practice Bp. Pearce. They were held infamous among the Jews, of it; for these alone can enable us to bear the because they dealt and conversed much with the Genwrongs and insults of wickedness and folly with pa- tiles by the necessity of their trade, and also because, tience, and to look down on the perpetrators of them hiring the tributes at a price, they were in habits of with pity rather than indignation ; these alone can raising gain to themselves by severe exactions on the teach us, that such are but a part of those sufferings people. Dr. Hammond. allotted to us in this state of probation, and to know 47.- if ye salute your brethren] The Jews were so that to overcome evil with good is the most glo- haughty and uncharitable, that they would not even nous of all victories; it is the most beneficial, be- bestow a salutation on a Gentile or'a Samaritan, but cause this amiable conduct alone can put an end to an only on their brethren. Grotius. Eternal succession of injuries and retaliations; for every 48. Be ye therefore perfect, &c.] Remember that it retaliation becomes a new injury, and requires another is your highest perfection and glory to resemble your act of revenge for satisfaction. S. Jenyns.

heavenly Father, as much as you possibly can, in acts 45. That ye may be the children &c.] Raise your of goodness and mercy. Bp. Mann. In your

conduct Fitue and goodness above the common rate of men; towards your enemies, approach as near as you can to let it be so universal as to approach to an imitation of that perfection of mercy which your heavenly Father God, who bestows the benefit of His sun and rain on manifests towards His enemies, towards the evil and the unjust and wicked, as well as on the just and good. the unjust, on whom He makes His sun to rise, as well Dr. S. Clarke. God bestows the blessings of His com- as on the righteous and the just. Bp. Porteus. mon providence even upon those who are guilty of the It is the extent principally of the Divine mercy and greatest provocations against Him. This quality of compassion, discernible in His works, which our Lord goodness is a prime excellency and perfection of the here presses. Your Father, He says, is bountiful to Divine nature; and who would not be ambitious to be the evil as well as the good : go ye therefore and do like the best and most perfect of beings? But with likewise, and learn from hence to love your enemies as what peculiar force should the example of God operate well as your friends, to do good to those who hate you upon us! Our offences against Him are more and as well as to those who love you. He here recommends greater than any man ever was or could be guilty of not only the temper of mercy which is natural to the towards us; besides, there are many considerations Deity, but also that extensive exercise of it, that perfecwhich ought to restrain us from severity towards our tion of goodness, which shone forth in all His works. fellow creatures, which can have no place with God. Bp. Sherlock.

may justly fear that the consequences of our Terenge may return upon ourselves, and that it may Chap. VI. ver. 1. Take heed that ye do not your alms come to our own case to stand in need of mercy and before men, &c.] In the passages which follow, we forgiveness from others, and therefore, out of necessary have strong and repeated cautions to avoid all shew caution and prudence, we should take heed not to set and ostentation in the performance of our religious any bad example in this kind, lest it should recoil upon duties, instanced in the acts of giving alms, of praying, ourselves. We, who stand in need so much of forgive- and of fasting. Here is a marked disapprobation of less ourselves, ought in all reason to be easy to forgive every thing that looks likę parade, vain-glory, insin,


how to pray.





a Rom. 12. 8.
|| Or,
cause not a

be sounded.


Christ teacheth

them: otherwise ye have no reward synagogues and in the corners of the
|| of your Father which is in heaven. streets, that they may be seen of men.

2 Therefore a when thou doest thine Verily I say unto you, They have || Or, with.

alms, || do not sound a trumpet before their reward.

thee, as the hypocrites do in the syna- 6 But thou, when thou prayest, trumpet to gogues and in the streets, that they enter into thy closet, and when thou

may have glory of men. Verily hast shut thy door, pray to thy Father
I say unto you, They have their which is in secret; and thy Father

which seeth in secret shall reward
3 But when thou doest alms, let thee openly.
not thy left hand know what thy 7 But when ye pray, use not vain
right hand doeth :

brepetitions, as the heathen do : for 5 Ecclus. 7.
4 That thine alms may be in they think that they shall be heard
secret: and thy Father which seeth for their much speaking.
in secret himself shall reward thee 8 Be not ye therefore like unto

them: for your Father knoweth what 5 | And when thou prayest, thou things ye have need of, before ye ask shalt not be as the hypocrites are : him.

for they love to pray standing in the 9 After this manner therefore pray cerity, or hypocrisy in the discharge of our Christian 6. But thou, when thou prayest, &c.] It should be duties. We here see in the clearest light the spirit and well observed, that it is of private prayer only that our temper of the Christian religion, which is modest, silent, Lord is here speaking; and the hypocrites whom He retired, quiet, unobtrusive, shunning the observation condemns were those ostentatious Jews, who performed and the applause of men, and looking only to the ap- those devotions, which ought to have been confined to probation of Him who sees every thought of our hearts, the closet, in the synagogues, and even the publick and every secret motive of our actions. We have here streets, that they might be noticed and applauded for established, as the grand principle for every disciple of their extraordinary piety and sanctity. His expressions Christ, that, in every part of his moral and religious cannot possibly be considered as implying a disapproconduct, he is to have no other object in view than the bation of publick devotion in places of publick worship; favour of God. Bp. Porteus.

for we find, in various parts of Scripture, publick worWe are not to suppose that, in this or any other pas- ship enjoined as a duty of the highest importance. sage, the pursuit of fame is stated as a vice; it is only Bp. Porteus. said, that an action to be virtuous must be independent 7.-use not vain repetitions,] The sense here is vaof any such motive. We should observe also, that it is riously rendered; use not much speaking, vain and not publicity, but ostentation, that is prohibited; not the unseasonable speaking. The words seem to condemn mode, but the motive of the action which is regulated. prayers lengthened out upon the supposition that we A good man will prefer that mo as well as those ob- shall be heard for much speaking; they shew that long jects of his beneficence, by which he can produce the and earnest entreaties to God are unavailing while we greatest effect; and the view of this purpose may dic- continue in sin, and they recommend that, in our custate sometimes the publication, sometimes the conceal- tomary addresses to God, we should use words as comment, of his action. Either the one or the other may prehensive, general, and free from needless repetitions be the mode of the action, according as the end to be as we can. Dr. Whitby. He tells His disciples that promoted by it seems to require. But from the motive they ought not to lay their wants before God in a superof the action, the reputation which is to arise from it, perfluous abundance of words, nor hope to extort His and the fruits and advantage of that reputation to our favour by such absurd methods. Dr. Jortin. selves, must be shut out; or, in whatever proportion --as the heathen do:] Thus, in one place of the they are not so, in that proportion the action fails of Greek poet Æschylus, near a hundred verses are filled being virtuous. Archdeacon Paley.

with a repetition of the same invocations of the gods. 2.- do not sound a trumpet.] This is a figurative So, 1 Kings xviii. 26, the priests of Baal called from way of speaking, to express ostentation and a desire of morning till noon. The Ephesians, Acts xix. 34, rehaving their alms seen and commended. Bp. Pearce. peated, “Great is Diana,” for the space of two hours.

- They have their reward.] The applause of men Dr. Hammond. shall be their only reward, and they must expect no 8.- for your Father knoweth &c.] Since this is given other from God. Dr. S. Clarke.

as the reason why we should not imitate the heathen in 3.let not thy left hand know, &c.] A proverbial using vain repetitions, it implies on what accounts the expression, implying that in almsgiving all unnecessary heathens used to do so; that is, as questioning His disclosure should be avoided.

omniscience, and therefore speaking thus for the purWe are by no means to infer from hence, that we pose of imparting to Him what He did not know, or are on no occasion to give our alms in publick. In inculcating what He was unwilling immediately to atsome cases, publicity is so far from being culpable, that tend to, or of suggesting again what He had forgotten. it is necessary, useful, and laudable. Bp. Porteus. See Dr. Whitby. Archdeacon Paley's note on ver. 1.

9. After this manner therefore pray ye:) The Lord's 5.pray standing.] It was customary for the Jews Prayer stands unrivalled in every circumstance that to pray standing. See Mark xi. 25; Luke xviii. 11, 13. constitutes the perfection of prayer, and the excellence Yet on their more solemn days of fasting, they were of that species of composition. It is concise, it is perwont to kneel, and even prostrate themselves before the spicuous, it is solemn, it is comprehensive; it is adapted Lord. Dr. Whitby.

to all ranks, conditions, and classes of men; it fixes our how to pray.


Christ teacheth

cOur Father which art in hea- 11 Give us this day our daily
ven, Hallowed be thy name.

10 Thy kingdom come. Thy will 12 And forgive us our debts, as
e Luke 11. 2. be done in earth, as it is in heaven.

we forgive our debtors.





thoughts on a few great important points, and impresses words, “which art in heaven,” we acknowledge His on our minds a deep sense of the goodness and the glory and power. God is our Father, as having cregreatness of that Almighty Being to whom it is ad- ated us in common with all other beings : in a stricter dressed. It begins with acknowledging Him to be our sense, the Father of us rational creatures, as having most gracious and merciful Father; it begs that His created us in His own image and likeness, also as exername may be every where reverenced, that His religion cising a fatherly care and providence over us; and in a may spread over the earth, and that His will may be more peculiar sense the Father of Christians, as havobeyed by men with the same ardour, and alacrity, and ing united them by faith unto His Son our "head,” constancy, that it is by the angels in heaven. It next 1 Cor. xi. 3, and made us His children by adoption, entreats the supply of all our essential wants, both tem-“heirs of Himself, and joint-heirs with Christ,” Rom. poral and spiritual; a sufficiency of those things that viii. 17. We address Him as being "in heaven,” not are absolutely necessary for our subsistence; the for- as if His spiritual essence could cease to be every where giveness of our transgressions, on condition that we present, but because the Scriptures represent Him as forgive our brethren; and, finally, support under the manifesting the more visible tokens of His inexpressible temptations that assault our virtue, and deliverance Majesty in heaven, which is His “throne” and “taberfrom the various evils and calamities that every where nacle," Ps. xi. 4; Heb. viii. 1, 2; where He receives surround us; expressing at the same time the utmost the homage of His holy angels, and issues forth His trust and confidence in the power of God, to grant commands for the government of the world. Abp. whatever He sees it expedient and proper for His crea- Secker. By saying, “our Father,” and not “my tures to receive. Bp. Porteus.

Father," we are taught to pray in brotherly charity for The Lord's Prayer, for a succession of solemn others, as well as for ourselves. Oxford Catechism. thoughts, for fixing the attention on a few great points, - Hallowed be thy name.] The “name” of God for suitableness to every condition, for sufficiency, for means here God Himself, His person and attributes ; conciseness without obscurity, for the weight and real and to hallow His name signifies to think of Him as a importance of its petitions, is without an equal or a holy being, and to behave towards Him accordingly. rival. Archdeacon Paley.

By this petition therefore we beg of God that His gloOf all the applications to the Supreme Being which rious name and our holy profession be not blasphemed, are extant, and are of a general nature, not receiving an but glorified by ourselves and others, in thought, word, additional force from the uncommon or moving cir- and deed. Abp. Secker, Oxford Catechism. cumstances of those who made them, this now before 10. Thy kingdom come.] By the coming of God's us, the prayer of our Lord, is undoubtedly the best; kingdom is meant the establishment of His spiritual being at once the most rational and the most devout. kingdom where it is not received, and the enlargement It would have been so esteemed by all judges, if the of it where it is received. Oxford Catechism. In this name of its author had never been known to us; so petition therefore we especially pray that all men may that

, whether we consider the preaching or the prayer more clearly know, and more worthily obey, the true of our Redeemer, the observation is equally just, that and only God; that to this end the borders of His “ never man spake like this man.” John vii. 46. church may be enlarged, and the dominion of sin and

Satan destroyed; and also that His eternal kingdom This prayer is called the Lord's Prayer, because it may be enlarged, the fulness of His saints be accomwas taught us by our Lord Jesus Christ, in whose plished, and the blessed time come when all shall be name we pray unto God the Father. It consists of translated into His heavenly kingdom. Abp. Wake. three general parts: the introduction, “Our Father Thy will be done &c.] As God declares His which art in heaven;" the petitions; and the doxology will to us by the dispensations of His providence, and or conclusion with praises to God. Abp. Wake, Oxford by His revealed word, so with respect to both these we Catechism.

are here taught to pray, that we may all continue His Our Father] God is the Father of the universe; obedient and constant servants, seriously considering all nature owes its being and support to Him. He His commandments and the ways of His providence, bears a nearer degree of the same relation to all spi-discerning what it is that He would have us do or ritual beings, endowed with intelligence and capable of suffer, improving His blessings to the glory of His virtue; who have received a greater portion of His name, and patiently enduring whatever He may call kindness and care, and shew or may shew a stronger upon us to suffer for His sake. And that we may thus resemblance of their Divine Parent. Of man, in par- do the will of God, as the angels in heaven do, with all ticular, it is said, that he was created in the image of readiness, cheerfulness, constancy, and delight. Abp. God; and he is styled His son. A good man may with | Wake. still better hopes make use of this endearing appella- 11.--this day] In St. Luke xi. 3, “ day by day;" tion, and a good Christian above all. He is born again, our daily bread.] The word here translated from above, by the operation of the same Divine Spirit, “ daily” occurs not in any Greek author. It seems, by which the eternal Word was incarnate, and became from its derivation, either to mean “of the day apthe Redeemer of men: and he is made an heir of God proaching,” whether the present day, or the morrow; and joint-heir with Christ. By Him he is taught and “for the future,” the remainder of our lives, whether authorized, as he is prompted by that Spirit, to lay long or short; or else “ that which is sufficient, suited claim to the relation, and by it to address his applica- for our subsistence.” Under the name of “bread" is tions to the Maker of all things. Dr. Ogden.

undoubtedly comprehended all that is necessary for Our Father which art in heaven,] By the words sustaining human nature; meat, drink, and clothing. "gur Father” we express not only the absolute autho- Drs. Hammond and Whitby. rity, but the unspeakable goodness of God; and by the We present this petition to God, not to exclude our

Dr. Ogden.

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