Latest / Philosophy and Faith / 26 - Upon our Lord’s Sermon on the Mount, Discourse VI - Sermons on Several Occasions

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26 - Upon our Lord’s Sermon on the Mount, Discourse VI - Sermons on Several Occasions · Philosophy and Faith

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  Speaker 1: Upon our Lord's sermon on the mount. Take heed that
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  Speaker 1: ye do not your arms before men to be seen
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  Speaker 1: of them. Otherwise ye have no reward of your Father,
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  Speaker 1: which is in heaven. Therefore, when thou doest thine arms,
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  Speaker 1: do not sound a trumpet before thee, as the hypocrites
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  Speaker 1: do in the synagogues and in the streets, that they
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  Speaker 1: may have glory of men. Verily, I say unto you,
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  Speaker 1: they have their reward. But when thou doest arms, let
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  Speaker 1: not thy left hand know what thy right hand doeth,
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  Speaker 1: that thine arms may be in secret, and thy Father,
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  Speaker 1: which seeth in secret himself, shall reward THEE openly. And
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  Speaker 1: when thou prayest, thou shalt not be as the hypocrites are,
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  Speaker 1: for they love to pray, standing in the synagogues and
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  Speaker 1: in the corners of the streets, that they may be
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  Speaker 1: seen of men. Verily, I say unto you, they have
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  Speaker 1: their reward. But thou, when thou prayest, enter into thy closet,
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  Speaker 1: and when thou hast shut the door, pray to thy Father,
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  Speaker 1: which is in secret. And their father would seeth in secret,
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  Speaker 1: he shall reward THEE openly. But when ye pray, use
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  Speaker 1: not vain repetitions, as the heathen do, for they think
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  Speaker 1: that they shall be heard for them much speaking. Be
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  Speaker 1: not ye therefore like unto them. For your Father knoweth
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  Speaker 1: what things ye have need of before you ask him.
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  Speaker 1: After this manner, therefore pray ye, our Father, which are
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  Speaker 1: in heaven, Hallow be thy name, thy Kingdom. Come. They
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  Speaker 1: will be done in earth as it is in heaven.
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  Speaker 1: Give us this day our daily bread, and forgive us
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  Speaker 1: our debts, as we forgive our debtors. And lead us
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  Speaker 1: not its in temptation, but deliver us from evil. For
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  Speaker 1: Thine is the kingdom and the Power and the glory
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  Speaker 1: forever and ever. Amen. For if ye forgive men their trespasses,
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  Speaker 1: your heavenly Father will also forgive you. But if ye
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  Speaker 1: forgive not men their trespasses, neither will your father forgive
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  Speaker 1: your trespasses. Matthew six, verses one to fifteen. In the
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  Speaker 1: preceding chapter, our Lord has described inward religion in its
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  Speaker 1: various branches. He has laid before us those dispositions of
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  Speaker 1: soul which constitute real Christianity, the inward tempers contained in
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  Speaker 1: that holiness without which no man shall see the Lord,
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  Speaker 1: the affections which when flowing from their proper fountain, from
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  Speaker 1: a living faith in God through Christ Jesus, are intrinsically
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  Speaker 1: and essentially good and acceptable to God. He proceeds to
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  Speaker 1: show in this chapter how all our actions, likewise, even
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  Speaker 1: those that are indifferent in their own nature, may be
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  Speaker 1: made holy and good and acceptable to God by a
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  Speaker 1: pure and holy intention. Whatever is done without this, he
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  Speaker 1: largely declares, is of no value before God. Whereas whatever
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  Speaker 1: outward works are thus consecrated to God, they are, in
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  Speaker 1: his sight of great price. The necessity of this purity
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  Speaker 1: of intention he shows first with regard to those which
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  Speaker 1: are usually accounted religious actions, and indeed are those which
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  Speaker 1: performed with a right intention. Some of these are commonly
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  Speaker 1: termed works of piety, the rest works of charity or mercy.
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  Speaker 1: Of the latter sort he particularly names arms giving are
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  Speaker 1: the former, praying and fasting. But the directions given for
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  Speaker 1: these are equally to be applied to every work, whether
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  Speaker 1: of charity or mercy. And first with regard to works
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  Speaker 1: of mercy, take heed saith He that ye do not
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  Speaker 1: your arms before men to be seen of them. Otherwise
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  Speaker 1: ye have no reward of your Father, which is in Heaven.
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  Speaker 1: That ye do not your arms. Although this only is named.
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  Speaker 1: Yet is every work of charity included everything which we give,
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  Speaker 1: or speak, or do whereby our neighbor may be profited,
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  Speaker 1: whereby another man may receive any advantage, either in his
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  Speaker 1: body or soul. The feeding the hungry, the clothing the naked,
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  Speaker 1: the entertaining or assisting the stranger, the visiting those that
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  Speaker 1: are sick or imprisoned, the comforting the afflicted, the instructing
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  Speaker 1: the ignorant, the reproving the wicked, the exhorting and encouraging
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  Speaker 1: the well doer. And if there be any other work
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  Speaker 1: of mercy, it is equally included in this direction. Take
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  Speaker 1: heed that ye do not your arms before men to
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  Speaker 1: be seen of them. The thing which is here forbidden
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  Speaker 1: is not barely the doing good in the side of men.
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  Speaker 1: This circumstance alone, that either see what we do makes
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  Speaker 1: the action neither worse nor better, but the doing it
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  Speaker 1: before men to be seen of them. With this view,
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  Speaker 1: from this intention only, I say, from this intention only,
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  Speaker 1: for this may in some cases be part of our intention.
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  Speaker 1: We may design that some actions should be seen, and
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  Speaker 1: yet they may be acceptable to God. We may intend
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  Speaker 1: that our light should shine before men, when our conscience
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  Speaker 1: bears witness in the Holy Ghost that our ultimate end
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  Speaker 1: is designing that they should see our good works, is
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  Speaker 1: that they may glorify our Father, which is in heaven.
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  Speaker 1: But take heed that ye do not do the least
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  Speaker 1: thing with a view to your own glory. Take heed
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  Speaker 1: that a regard to the praise of men have no
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  Speaker 1: place at all in your works of mercy, if you
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  Speaker 1: seek your own glory, if you have any design to
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  Speaker 1: gain the honor that cometh of men, whatever is done
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  Speaker 1: with this view is nothing worth. It is not done
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  Speaker 1: unto the Lord, he accepteth it. Not, you have no
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  Speaker 1: reward for this of our Father, which is in heaven. Therefore,
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  Speaker 1: when thou doest thine arms, sound a trumpet before thee,
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  Speaker 1: as the hypocrites do in the synagogues and in the streets,
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  Speaker 1: that they may have praise of men. The word synagogue
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  Speaker 1: does not here mean a place of worship, but any
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  Speaker 1: place of public resort, such as the market place or exchange.
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  Speaker 1: It was a common thing among the Jews, who were
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  Speaker 1: men of large fortunes, particularly among the Pharisees, to cause
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  Speaker 1: a trumpet to be sounded before them in the most
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  Speaker 1: public parts of the city when they were about to
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  Speaker 1: give any considerable arms. The pretended reason for this was
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  Speaker 1: to call the poor together to receive it, but the
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  Speaker 1: real design that they might have praise of men. But
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  Speaker 1: be not thou like unto them. Do not thou cause
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  Speaker 1: a trumpet to be sounded before thee Use no ostentation.
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  Speaker 1: In doing good. Aim at the honor which cometh of God.
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  Speaker 1: Only they who seek the praise of men have their award.
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  Speaker 1: They shall have no praise of God. When thou doest arms,
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  Speaker 1: Let not thy left hand know what thy right hand doeth.
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  Speaker 1: This is a proverbial expression, the meaning of which is
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  Speaker 1: do it in as secret a manner as possible, as
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  Speaker 1: secret as is consistent with the doing it at all,
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  Speaker 1: For it must not be left undone, omit no opportunity
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  Speaker 1: of doing good, whether secretly or openly, and with the
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  Speaker 1: doing it in the most effectual manner. For here is
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  Speaker 1: also an exception to be made when you are fully
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  Speaker 1: persuaded in your own mind that by your not concealing
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  Speaker 1: the good which is done, either you will yourself be
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  Speaker 1: enabled or others excited to do more good. Then you
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  Speaker 1: may not conceal it. Then let your light appear and
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  Speaker 1: shine to all that are in the house. But unless
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  Speaker 1: where the glory of God and the good of mankind
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  Speaker 1: oblige you to the contrary, act in as private and
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  Speaker 1: unobserved a manner as the nature of the thing will admit,
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  Speaker 1: that thy arms may be in secret, and thy Father,
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  Speaker 1: which seeth in secret, he shall reward thee openly. Perhaps
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  Speaker 1: in the present world, many instances of this stand recorded
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  Speaker 1: in all ages, but infallibly in the world to come
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  Speaker 1: before the general assembly of men and angels. From works
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  Speaker 1: of charity or mercy, our Lord proceeds to those which
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  Speaker 1: are termed works of piety. And when thou prayest saith
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  Speaker 1: he thou shalt not be as the hypocrites are, for
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  Speaker 1: they love to pray, standing in the synagogues and in
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  Speaker 1: the corners of the streets, that they may be seen
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  Speaker 1: of men. Thou shalt not be as the hypocrites are. Hypocrisy, then,
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  Speaker 1: or insincerity, is the first thing we are to guard
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  Speaker 1: against in prayer. But when not to speak, what thou
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  Speaker 1: dost not mean? Prayer is the lifting up of the
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  Speaker 1: heart to God. All words of prayer without this are
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  Speaker 1: mere hypocrisy. Whenever, therefore thou attemptest to pray. See that
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  Speaker 1: it be thy one design to commune with God, to
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  Speaker 1: lift up thy heart to Him, to pour out thy
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  Speaker 1: soul before him, not as the hypocrites who love or
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  Speaker 1: are wont to pray. Standing in the synagogues, the exchange
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  Speaker 1: or market places, and in the corners of the streets,
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  Speaker 1: wherever the most people are, that they may be seen
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  Speaker 1: of men. This was the sole design, the motive and
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  Speaker 1: end of the prayers which they there repeated. Verily, I
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  Speaker 1: say unto you, they have their reward. They are to
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  Speaker 1: expect none from your Father, which is in heaven. But
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  Speaker 1: it is not only the having an eye to the
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  Speaker 1: praise of men which cuts us off from any reward
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  Speaker 1: in heaven, which leaves us no room to expect the
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  Speaker 1: blessing of God upon our works, whether of piety or mercy.
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  Speaker 1: Purity of intention is equally destroyed by a view to
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  Speaker 1: any temporal reward whatever. If we repeat our prayers, if
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  Speaker 1: we attend the public worship of God, if we relieve
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  Speaker 1: the poor with a view to gain or interest, it
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  Speaker 1: is not a wit more acceptable to God than if
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  Speaker 1: were done with a view to praise any temporal view,
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  Speaker 1: any motive whatever. On this side of eternity, any design,
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  Speaker 1: but that of promoting the glory of God and the
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  Speaker 1: happiness of men for God's sake, makes every action, however
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  Speaker 1: fair it may appear to men, an abomination unto the Lord.
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  Speaker 1: But when thou prayest, enter into thy closet, and when
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  Speaker 1: thou hast shut the door, pray to Thy Father, which
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  Speaker 1: is in secret. There is a time when thou art
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  Speaker 1: openly to glorify God, to pray and praise Him in
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  Speaker 1: the great congregation. But when thou desirest more largely, and
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  Speaker 1: more particularly to make thy requests known unto God, whether
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  Speaker 1: it be in the evening or in the morning, or
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  Speaker 1: at noonday, enter into thy closet and shut the door.
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  Speaker 1: Use all the privacy thou canst. Only leave it not undone,
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  Speaker 1: whether thou hast any closet, any privacy, or no. Pray
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  Speaker 1: to God, if it be poss when none seeth but He.
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  Speaker 1: But if otherwise pray to God, thus pray to thy Father,
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  Speaker 1: which is in secret, pour out thy heart before Him,
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  Speaker 1: and thy Father, which seeth in secret. He shall reward
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  Speaker 1: thee openly. But when ye pray even in secret, use
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  Speaker 1: not vain repetitions, as the Heathen, do may baolr gasetti.
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  Speaker 1: Do not use abundance of words without any meaning. Say
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  Speaker 1: not the same thing over and over again. Think not
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  Speaker 1: the fruit of your prayers depends on the length of them,
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  Speaker 1: like the Heathens, for they think they shall be heard
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  Speaker 1: for their much speaking. The thing here reproved is not
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  Speaker 1: simply the length any more than the shortness of our prayers,
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  Speaker 1: but first length without meaning, speaking much and meaning little
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  Speaker 1: or nothing. The using not all repetitions, for our Lord
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  Speaker 1: himself prayed thrice, repeating the same words, but vain repetitions,
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  Speaker 1: as the Heathens did, resigning the names of their gods
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  Speaker 1: over and over, as they do among Christians, vulgarly so called,
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  Speaker 1: and not among the papers only, who say over and
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  Speaker 1: over the same string of prayers without ever feeling what
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  Speaker 1: they speak. Secondly, the thinking to be heard for our
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  Speaker 1: much speaking. The fancying God measures prayers by their length,
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  Speaker 1: and is best pleased with those which contain the most words,
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  Speaker 1: which sound the longest in his ears. These are such
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  Speaker 1: instances of superstition and folly as all who are named
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  Speaker 1: by the name of Christ should leave to the Heathens,
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  Speaker 1: to them on whom the glorious light the Gospel hath
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  Speaker 1: never shined be not ye. Therefore, like unto them, Ye
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  Speaker 1: who have tasted of the grace of God in Christ Jesus,
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  Speaker 1: are thoroughly convinced. Your Father knoweth what things ye have
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  Speaker 1: need of before ye ask him. So that the end
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  Speaker 1: of your praying is not to inform God, as though
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  Speaker 1: he knew not your wants or read, but rather to
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  Speaker 1: inform yourselves, to fix the sense of those wants more
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  Speaker 1: deeply in your hearts, and the sense of your continual
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  Speaker 1: dependence on Him who only is able to supply all
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  Speaker 1: your wants. It is not so much to move God,
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  Speaker 1: who is always more ready to give than you to ask,
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  Speaker 1: as to move yourselves, that you may be willing and
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  Speaker 1: ready to receive the good things He has prepared for you.
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  Speaker 1: After having taught the true nature and ends of prayer,
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  Speaker 1: our Lord subjoins an example of it, even that divine
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  Speaker 1: former prayer, which seems in this place to be proposed
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  Speaker 1: by way of pattern, chiefly as the model and standard
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  Speaker 1: of all our prayers. After this manner. Therefore, pray ye,
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  Speaker 1: whereas elsewhere he enjoins the use of these very words
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  Speaker 1: he said, unto them, when ye pray, say so on
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  Speaker 1: so forth Luke eleven two. We may observe in Jedi
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  Speaker 1: general concerning this divine prayer. First, that it contains all
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  Speaker 1: we can reasonably or innocently pray for. There is nothing
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  Speaker 1: which we have need to ask of God, nothing which
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  Speaker 1: we can ask without offending Him, which is not included,
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  Speaker 1: either directly or indirectly, in this comprehensive form. Secondly, that
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  Speaker 1: it contains all we can reasonably or innocently desire, whatever
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  Speaker 1: is for the glory of God, whatever is needful or profitable,
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  Speaker 1: not only for ourselves, but for every creature in heaven
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  Speaker 1: and earth. And indeed our prayers are the proper test
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  Speaker 1: of our desires. Nothing being fit to have a place
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  Speaker 1: in our desires, Which is not fit to have a
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  Speaker 1: place in our prayers. What we may not pray for,
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  Speaker 1: neither should we desire. Thirdly, that it contains all our
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  Speaker 1: duty to God and Man, whatsoever things are pure and holy,
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  Speaker 1: whatsoever God requires of the children of men, whatsoever is
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  Speaker 1: acceptable in His sight, whatsoever it is whereby we may
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  Speaker 1: profit our neighbor, being expressed or implied therein. It consists
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  Speaker 1: of three parts, the preface, the petitions, and the doxology
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  Speaker 1: or conclusion, the preface Our Father, which art in Heaven,
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  Speaker 1: lays a general foundation for prayer, comprising what we must
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  Speaker 1: first know of God before we can pray in confidence
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  Speaker 1: of being heard. It likewise points out to us all
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  Speaker 1: those tempers with which we are to approach to God,
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  Speaker 1: which are most essentially requisite if we desire either our
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  Speaker 1: prayers or our lives should find acceptance with him, our Father.
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  Speaker 1: If he is a father, then he is good, Then
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  Speaker 1: he is loving to his children. And here is the
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  Speaker 1: first and greatest reason for prayer. God is willing to
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  Speaker 1: bless Let us ask for a blessing. Our Father, our creator,
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  Speaker 1: the author of our being, who who raised us from
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  Speaker 1: the dust of the earth, who breathe into us the
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  Speaker 1: breath of life, and we became living souls. But if
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  Speaker 1: he made us, let us ask, and he will not
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  Speaker 1: withhold any good thing from the work of his own hands.
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  Speaker 1: Our Father, our preserver, who day by day sustains the
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  Speaker 1: life he has given, of whose continuing love we know,
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  Speaker 1: and every moment receive life and breath and all things.
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  Speaker 1: So much the more boldly let us come to him,
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  Speaker 1: and we shall obtain mercy and grace to help in
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  Speaker 1: time of need. Above all, the Father of our Lord,
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  Speaker 1: Jesus Christ, and of all that believe in him, who
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  Speaker 1: justifies us freely by his grace through the redemption that
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  Speaker 1: is in Jesus, who hath blotted out all our sins
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  Speaker 1: and healed all our infirmities, who hath received us from
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  Speaker 1: his own children by adoption and grace. And because we
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  Speaker 1: are sons, hath sent forth the spirit of his son
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  Speaker 1: into our hearts. Crying, Aba, Father, who hath begotten us
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  Speaker 1: again of incorruptible seed, and create us anew in Christ Jesus.
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  Speaker 1: Therefore we know that he heareth us always. Therefore we
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  Speaker 1: pray to him without ceasing. We pray because we love
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  Speaker 1: and we love him because he first loved us. Our father,
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  Speaker 1: not mine only, who now cry unto him, but ours
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  Speaker 1: in the most extensive sense, the God and father of
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  Speaker 1: the spirits of all flesh, the father of angels and men.
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  Speaker 1: So the very Heathens acknowledged him to be Paate Tathonte,
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  Speaker 1: the father of the universe, of all the families, both
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  Speaker 1: in heaven and earth. Therefore, with him there is no
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  Speaker 1: respective persons. He loveth all that he hath made. He
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  Speaker 1: is loving unto every man, and his mercy is over
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  Speaker 1: all his works. And the Lord's delight is in them
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  Speaker 1: that fear Him and put their trust in His mercy,
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  Speaker 1: in them that trust in Him through the Son of
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  Speaker 1: His Love, knowing they are accepted in the Beloved. But
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  Speaker 1: if God so loved us, we ought also to love
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  Speaker 1: one another, YEA, all mankind, Seeing God so loved the
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  Speaker 1: world that he gave his only begotten son, even to
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  Speaker 1: die the death, that they might not perish, but have
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  Speaker 1: eternal life, which art in heaven high and lifted up
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  Speaker 1: God over all, blessed forever, who sitting on the circle
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  Speaker 1: of the heavens, beholdeth all things, both in heaven and earth,
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  Speaker 1: whose eye pervades the whole sphere of created being, YEA,
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  Speaker 1: and of uncreated Knight, unto whom are known all His
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  Speaker 1: works and all the works of every creature, not only
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  Speaker 1: from the beginning of the world a poor, low, weak translation,
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  Speaker 1: but up ionus from all eternity, from everlasting to everlasting.
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  Speaker 1: Who constrains the host of Heaven as well as the
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  Speaker 1: children of men, to cry out with wonder and amazement
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  Speaker 1: of the depth, the depth of the riches, both of
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  Speaker 1: the wisdom and of the knowledge of God, which art
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  Speaker 1: in Heaven, the Lord and ruler of all, superintending and
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  Speaker 1: disposing all things, who art, the King of kings and
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  Speaker 1: Lord of lords, the blessed and only potentate, who art
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  Speaker 1: strong and girded about with power, doing whatsoever pleaseth THEE
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  Speaker 1: the Almighty. For whensoever thou willest to do, is present
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  Speaker 1: with THEE in Heaven. Eminently There heaven is thy throne,
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  Speaker 1: the place where thine honor particularly dwelleth, But not there alone,
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  Speaker 1: for thou feell'st Heaven and Earth, the whole expanse of space,
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  Speaker 1: Heaven and Earth are full of Thy glory. Glory be
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  Speaker 1: to THEE, O, Lord most High. Therefore should we serve
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  Speaker 1: the Lord with fear and rejoice unto him with reverence.
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  Speaker 1: Therefore should we think, speak, and act as continually under
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  Speaker 1: the eye, in the immediate presence of the Lord, the King.
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  Speaker 1: Hallowed be thy name. This is the first of the
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  Speaker 1: six petitions whereof the prayer itself is composed. The name
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  Speaker 1: of God is God himself. The nature of God, so
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  Speaker 1: far as it can be discover'd to man, It means, therefore,
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  Speaker 1: together with his existence, all his attributes or perfections, his
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  Speaker 1: eternity particularly signified by his great and incommune n name Jehovah.
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  Speaker 1: As the apostle John translates it, tai koturo r k
• 21:07
  Speaker 1: catalos unki hoor onenkai how en kai how er Komenos,
• 21:16
  Speaker 1: the Alpha and omega the beginning in the end, He
• 21:20
  Speaker 1: which is, and which was, and which is to come,
• 21:25
  Speaker 1: his fullness of being, denoted by his other great name,
• 21:29
  Speaker 1: I am that, I am his omnipresence, his omnipotence, who
• 21:34
  Speaker 1: is indeed the only agent in the material world, all
• 21:38
  Speaker 1: matter being essentially dull and inactive, and moving only as
• 21:42
  Speaker 1: it is moved by the finger of God. And he
• 21:47
  Speaker 1: is the spring of action in every creature, visible and invisible,
• 21:51
  Speaker 1: which could neither act nor exist without the continual influx
• 21:55
  Speaker 1: and agency of His almighty power, his wisdom clearly to
• 22:00
  Speaker 1: use from the things that are seen from the goodly
• 22:02
  Speaker 1: order of the universe, his trinity and unity and unity
• 22:06
  Speaker 1: and trinity, discovered to us in the very first line
• 22:09
  Speaker 1: of his written work Barrah Elohim literally the Gods created
• 22:15
  Speaker 1: a plural noun joined with a verb of the singular number,
• 22:19
  Speaker 1: as well as in every part of his subsequent revelations
• 22:23
  Speaker 1: given by the mouth of all his holy prophets and apostles,
• 22:27
  Speaker 1: his essential purity and holiness, and above all his love,
• 22:33
  Speaker 1: which is the very brightness of His glory. In praying
• 22:38
  Speaker 1: that God or his name may be hallowed or glorified,
• 22:43
  Speaker 1: we pray that He may be known such as he
• 22:46
  Speaker 1: is by all that are capable thereof, by all intelligent beings,
• 22:51
  Speaker 1: and with affections suitable to that knowledge, that He may
• 22:54
  Speaker 1: be duly honored and feared and loved by all in
• 22:57
  Speaker 1: heaven above and in the earth beneath, by all angels
• 23:02
  Speaker 1: and men whom for that end He has made capable
• 23:05
  Speaker 1: of knowing and loving Him to eternity, Thy Kingdom come.
• 23:11
  Speaker 1: This has a close connection with the preceding petition. In
• 23:15
  Speaker 1: order that the name of God might be haloed, we
• 23:20
  Speaker 1: pray that His kingdom, the Kingdom of Christ, may come.
• 23:25
  Speaker 1: This kingdom then comes to a particular person when he
• 23:29
  Speaker 1: repents and believes the Gospel, when he is taught of God,
• 23:32
  Speaker 1: not only to know himself, but to know Jesus Christ
• 23:35
  Speaker 1: and Him crucified. As this is life eternal, to know
• 23:40
  Speaker 1: the only True God and Jesus Christ, whom he hath sent.
• 23:44
  Speaker 1: So it is the Kingdom of God begun below, set
• 23:47
  Speaker 1: up in the believer's heart. The Lord God, omnipotent, then reigneth.
• 23:52
  Speaker 1: When he is known through Christ Jesus. He taketh unto
• 23:56
  Speaker 1: himself his mighty power, that he may subdue all things
• 24:00
  Speaker 1: unto himself. He goeth on in the soul, conquering and
• 24:06
  Speaker 1: to conquer, till he hath put all things under his feet,
• 24:11
  Speaker 1: till every thought is brought into captivity to the obedience
• 24:15
  Speaker 1: of Christ. When therefore God shall give his son the
• 24:21
  Speaker 1: Heathen for his inheritance, and the uttermost parts of the
• 24:25
  Speaker 1: earth for his possession. When all kingdoms shall bow before him,
• 24:29
  Speaker 1: and all nations shall do him service, When the mountain
• 24:33
  Speaker 1: of the Lord's house, the Church of Christ, shall be
• 24:36
  Speaker 1: established in the top of the mountains, when the fullness
• 24:39
  Speaker 1: of the gentiles shall come in and all Israel shall
• 24:42
  Speaker 1: be saved. Then shall it be seen that the Lord
• 24:46
  Speaker 1: is king and hath put on glorious apparel, appearing to
• 24:50
  Speaker 1: every soul of man, as King of kings and Lord
• 24:53
  Speaker 1: of lords. And it is meet for all those who
• 24:57
  Speaker 1: love his appearing, to pray that He would hasten in
• 25:00
  Speaker 1: the time that this kingdom, the Kingdom of Grace, may
• 25:05
  Speaker 1: come quickly and swallow up all the kingdoms of the earth,
• 25:09
  Speaker 1: that all mankind, receiving Him for their king, truly believing
• 25:14
  Speaker 1: in his name, may be filled with righteousness and peace
• 25:18
  Speaker 1: and joy, with holiness and happiness, till they are removed
• 25:23
  Speaker 1: hence into His heavenly kingdom, there to reign with him
• 25:27
  Speaker 1: forever and ever. For this also we pray in those words,
• 25:33
  Speaker 1: Thy Kingdom Come. We pray for the coming of His
• 25:36
  Speaker 1: everlasting Kingdom, the Kingdom of Glory in heaven, which is
• 25:40
  Speaker 1: the continuation and perfection of the Kingdom of Grace on earth. Consequently, this,
• 25:45
  Speaker 1: as well as the preceding petition, is offered up for
• 25:49
  Speaker 1: the whole intelligent creation, who are all interested in this
• 25:54
  Speaker 1: grand event, the final renovation of all things, by God's
• 25:59
  Speaker 1: putting an end to misery and sin, to infirmity and death,
• 26:03
  Speaker 1: taking all things into his own hands, and setting up
• 26:07
  Speaker 1: the kingdom which endureth throughout all ages. Exactly answerable to
• 26:14
  Speaker 1: this are those awful words in the prayer at the
• 26:16
  Speaker 1: burial of the dead, beseeching THEE that it may please
• 26:19
  Speaker 1: THEE of thy gracious goodness shortly to accomplish the number
• 26:23
  Speaker 1: of Thine elect and to hasten Thy Kingdom, that we,
• 26:27
  Speaker 1: with all those that are departed, in the true faith
• 26:29
  Speaker 1: of Thy Holy name, may have our perfect consummation and bliss,
• 26:34
  Speaker 1: both in body and soul, in Thy ever lasting glory.
• 26:39
  Speaker 1: Thy will be done in earth as it is in heaven.
• 26:42
  Speaker 1: This is the necessary and immediate consequence wherever the Kingdom
• 26:46
  Speaker 1: of God is come, wherever God dwells in the soul
• 26:49
  Speaker 1: by faith and Christ's reigns in the heart by love.
• 26:54
  Speaker 1: It is probable many, perhaps the generality of men, at
• 26:58
  Speaker 1: the first view of these words, are apt to amage
• 27:00
  Speaker 1: that they are only an expression of, or petition of resignation,
• 27:05
  Speaker 1: for a readiness to suffer the will of God, whatsoever
• 27:08
  Speaker 1: it be concerning us. And this is unquestionably a divine
• 27:12
  Speaker 1: and excellent temper, the most precious gift of God. But
• 27:16
  Speaker 1: this is not what we pray for in this petition,
• 27:19
  Speaker 1: at least not in the chief and primary sense of it.
• 27:21
  Speaker 1: We pray not so much for a passive as for
• 27:24
  Speaker 1: an active conformity to the will of God. In saying
• 27:28
  Speaker 1: Thy will be done in earth as it is in heaven,
• 27:32
  Speaker 1: how is it done by the angels of God in heaven?
• 27:35
  Speaker 1: Those who now circle his throne, rejoicing. They do it willingly.
• 27:40
  Speaker 1: They love his commandments, and gladly hearken to his words.
• 27:44
  Speaker 1: It is their meat and drink. To do his will.
• 27:46
  Speaker 1: It is their highest glory and joy. They do it continually.
• 27:50
  Speaker 1: There is no interruption in their willing service. They rest
• 27:53
  Speaker 1: not day or night, but employ every hour, speaking after
• 27:57
  Speaker 1: the manner of men. Otherwise, our measures of du ration
• 28:00
  Speaker 1: days and nights and ours have no place in eternity.
• 28:03
  Speaker 1: In fulfilling his commands, in executing his designs, in performing
• 28:07
  Speaker 1: the counsel of his will. And they do it perfectly.
• 28:11
  Speaker 1: No sin, no defect belongs to angelic minds. It is
• 28:16
  Speaker 1: true the stars are not pure in his sight, even
• 28:19
  Speaker 1: the morning stars that sing together before him in his sight,
• 28:23
  Speaker 1: that is, in comparison of him. The very angels are
• 28:25
  Speaker 1: not pure. But this does not imply that they are
• 28:29
  Speaker 1: not pure in themselves. Doubtless they are. They are without
• 28:33
  Speaker 1: spot and blame us. They are altogether devoted to His
• 28:36
  Speaker 1: will and perfectly obedient in all things. If we view
• 28:42
  Speaker 1: this in another light, we may observe the angels of
• 28:45
  Speaker 1: God in heaven do all the will of God, and
• 28:49
  Speaker 1: they do nothing else, nothing but what they are absolutely
• 28:52
  Speaker 1: assured is His will. Again, they do all the will
• 28:57
  Speaker 1: of God as he willeth, in the manner which pleaseth Him,
• 29:01
  Speaker 1: and no other. Yea. And they do this only because
• 29:05
  Speaker 1: it is His will for this end, and no other reason.
• 29:10
  Speaker 1: When therefore, we pray that the will of God may
• 29:13
  Speaker 1: be done in earth as it is in heaven. The
• 29:15
  Speaker 1: meaning is that all the inhabitants of the earth, even
• 29:18
  Speaker 1: the whole race of mankind, may do the will of
• 29:22
  Speaker 1: their Father which is in Heaven, as willingly as the
• 29:25
  Speaker 1: holy angels. That these may do it continually, even as
• 29:29
  Speaker 1: they without any interruption of their willing service. Yea. And
• 29:33
  Speaker 1: that they may do it perfectly, that the God of Peace,
• 29:38
  Speaker 1: through the Blood of the Everlasting Covenant, may make them
• 29:41
  Speaker 1: perfect in every good work, to do His will and
• 29:45
  Speaker 1: work in them all which is well pleasing in His sight.
• 29:49
  Speaker 1: In other words, we pray that we and all mankind
• 29:54
  Speaker 1: may do the whole will of God in all things,
• 29:57
  Speaker 1: and nothing else, not the life least thing, but what
• 30:01
  Speaker 1: is the holy and acceptable will of God. We pray
• 30:06
  Speaker 1: that we may do the whole will of God as
• 30:08
  Speaker 1: He willeth, in the manner that pleaseth Him. And lastly,
• 30:13
  Speaker 1: that we may do it, because it is His will
• 30:16
  Speaker 1: that this may be the sole reason and ground, the
• 30:19
  Speaker 1: whole and only motive, of whatsoever we think, or whatsoever
• 30:23
  Speaker 1: we speak or do. Give us this day our daily bread.
• 30:30
  Speaker 1: In the three former petitions we have been praying for
• 30:32
  Speaker 1: all mankind. We come now more particularly to desire a
• 30:36
  Speaker 1: supply for our own wants. Not that we are directed
• 30:40
  Speaker 1: even here to confine our prayer altogether to ourselves, But
• 30:45
  Speaker 1: this and each of the following petitions may be used
• 30:47
  Speaker 1: for the whole Church of Christ upon earth. By bread,
• 30:51
  Speaker 1: we may understand all things needful, whether for our souls
• 30:54
  Speaker 1: or bodies Tha pro zoenki eusebian. The things between to
• 31:00
  Speaker 1: life and godliness. We understand not barely the outward bread,
• 31:06
  Speaker 1: what our Lord terms the meat which perisheth, but more
• 31:10
  Speaker 1: much more the spiritual bread, the grace of God, the
• 31:14
  Speaker 1: food which endureth unto everlasting life. It was the judgment
• 31:19
  Speaker 1: of many of the ancient fathers that we are here
• 31:23
  Speaker 1: to understand. The sacramental bread also date be received in
• 31:28
  Speaker 1: the beginning by the whole Church of Christ, and highly
• 31:31
  Speaker 1: esteemed till the love of many waxed cold, as the
• 31:35
  Speaker 1: Grand channel whereby the grace of His spirit was conveyed
• 31:38
  Speaker 1: to the souls of all the children of God. Our
• 31:41
  Speaker 1: daily bread. The word we render daily has been differently
• 31:46
  Speaker 1: explained by different commentators, but the most plain and natural
• 31:49
  Speaker 1: sense of it seems to be this, which is retained
• 31:52
  Speaker 1: in almost all translations, as well ancient as modern. What
• 31:56
  Speaker 1: is sufficient for this day, and so for each day
• 31:59
  Speaker 1: as it succeeds, give us, For we claim nothing of right,
• 32:05
  Speaker 1: but only of free mercy. We deserve not the air
• 32:09
  Speaker 1: we breathe, the earth that bears, or the sun that
• 32:13
  Speaker 1: shines upon us. All our desert we own is hell.
• 32:19
  Speaker 1: But God loves us freely. Therefore we ask Him to
• 32:23
  Speaker 1: give what we can no more procure for ourselves than
• 32:27
  Speaker 1: we can merit it at his hands. Not that either
• 32:32
  Speaker 1: the goodness or the power of God is a reason
• 32:34
  Speaker 1: for us to stand idle. It is his will that
• 32:36
  Speaker 1: we should use all diligence in all things, that we
• 32:39
  Speaker 1: should employ our utmost endeavors, as much as if our
• 32:43
  Speaker 1: success were the natural effect of our own wisdom and strength.
• 32:47
  Speaker 1: And then, as though we had done nothing. We are
• 32:51
  Speaker 1: to depend on Him, the giver of every good and
• 32:54
  Speaker 1: perfect gift this day for we are to take no
• 33:00
  Speaker 1: thought for the morrow. For this very end has our
• 33:03
  Speaker 1: wives created divided life into these little portions of time,
• 33:08
  Speaker 1: so clearly separated from each other, that we might look
• 33:11
  Speaker 1: on every day as a fresh gift of God, another
• 33:15
  Speaker 1: life which we may devote to His glory, and that
• 33:19
  Speaker 1: every evening may be as the close of life, beyond
• 33:23
  Speaker 1: which we are to see nothing but eternity. And forgive
• 33:29
  Speaker 1: us our trespasses, as we forgive them that trespass against us,
• 33:33
  Speaker 1: as nothing but sin can hinder the bounty of God
• 33:36
  Speaker 1: from flowing forth upon every creature. So this petition naturally
• 33:42
  Speaker 1: follows the former, that all hindrances being removed, we may
• 33:47
  Speaker 1: the more clearly trust in God of love for every
• 33:51
  Speaker 1: manner of thing which is good, our trespasses. The word
• 33:56
  Speaker 1: properly signifies our debts. Thus, as our sins are frequently
• 34:01
  Speaker 1: represented in scripture, every sin laying us under a fresh
• 34:05
  Speaker 1: debt to God, to whom we already owe, as it were,
• 34:09
  Speaker 1: ten thousand talents, What then can we answer when He
• 34:13
  Speaker 1: shall say pay me that thou owest we are utterly insolvent,
• 34:17
  Speaker 1: we have nothing to pay. We have wasted all our substance. Therefore,
• 34:23
  Speaker 1: if he deal with us according to the rigor of
• 34:25
  Speaker 1: his law, if he exact what he justly may, he
• 34:29
  Speaker 1: must command us to be bound, handed in foot, and
• 34:32
  Speaker 1: delivered over to the tormentors. Indeed, we are already bound
• 34:38
  Speaker 1: hand and foot by the chains of our own sins. These,
• 34:42
  Speaker 1: considered with regard to ourselves, are chains of iron and
• 34:46
  Speaker 1: fetters of brass. They are wounds, wherewith the world the
• 34:51
  Speaker 1: flesh and the devil have gashed and mangled us all over.
• 34:56
  Speaker 1: They are diseases that drink up our blood, and spirits
• 35:00
  Speaker 1: that I bring us down to the chambers of the grave.
• 35:06
  Speaker 1: But considered as they are here with regard to God,
• 35:10
  Speaker 1: they are debts immense and numberless. Well, Therefore, seeing we
• 35:16
  Speaker 1: have nothing to bay, may we cry unto Him that
• 35:20
  Speaker 1: he would frankly forgive us all. The word translated forgive
• 35:26
  Speaker 1: implies either to forgive a debt or to unloose a chain,
• 35:31
  Speaker 1: And if we attain the former, the latter follows. Of course,
• 35:35
  Speaker 1: if our debts are forgiven, the chains fall off our hands.
• 35:39
  Speaker 1: As soon as ever, through the free grace of God
• 35:42
  Speaker 1: in Christ we receive forgiveness of sins, we receive likewise
• 35:47
  Speaker 1: a lot among those who are sanctified by faith, which
• 35:51
  Speaker 1: is in Him. Sin has lost its power. It has
• 35:54
  Speaker 1: no dominion over those who are under grace, that is
• 35:57
  Speaker 1: in favor with God. As there is no condemnation for
• 36:01
  Speaker 1: them that are in Christ Jesus, so they are freed
• 36:04
  Speaker 1: from sin as well as from guilt. The righteousness of
• 36:08
  Speaker 1: the law is fulfilled in them, and they walk not
• 36:11
  Speaker 1: after the flesh, but after the spirit. As we forgive
• 36:16
  Speaker 1: them that trespass against us. In these words, our Lord
• 36:20
  Speaker 1: clearly indicates both on what condition and in what degree
• 36:23
  Speaker 1: or manner we may look to be forgiven of God.
• 36:26
  Speaker 1: All our trespasses and sins are forgiven us if we forgive,
• 36:31
  Speaker 1: and as we forgive others, first God forgives us if
• 36:36
  Speaker 1: we forgive others. This is a point of the utmost importance.
• 36:40
  Speaker 1: And our blessed Lord is so jealous lest any time
• 36:45
  Speaker 1: we should let it slip out of our thoughts, that
• 36:48
  Speaker 1: he not only inserts it into the body of his prayer,
• 36:51
  Speaker 1: but presently after repeats it twice over. If saith he
• 36:56
  Speaker 1: ye forgive men their trespasses, your heavenly Father will also
• 36:59
  Speaker 1: forgive you. But if ye forgive not men their trespasses,
• 37:03
  Speaker 1: neither will your father forgive your trespasses Matthew six fourteen
• 37:07
  Speaker 1: and fifteen. Secondly, God forgives us as we forgive others,
• 37:13
  Speaker 1: so that if any malice or bitterness, if any taint
• 37:17
  Speaker 1: of unkindness or angerer remains, if we do it not clearly,
• 37:21
  Speaker 1: fully and from the hearts forgive all men their trespasses,
• 37:25
  Speaker 1: we far cut short the forgiveness of our own. God
• 37:30
  Speaker 1: cannot clearly and fully forgive us. He may show us
• 37:33
  Speaker 1: some degree of mercy, but we will not suffer him
• 37:36
  Speaker 1: to blot out all our sins and forgive all our iniquities.
• 37:42
  Speaker 1: In the meantime, while we do not, from our hearts
• 37:46
  Speaker 1: forgive our neighbor his trespasses, what manner of prayer are
• 37:49
  Speaker 1: we offering to God? Whenever we are to these words,
• 37:53
  Speaker 1: we are indeed sending God at open defiance. We are
• 37:56
  Speaker 1: daring him to do his worst to forgive us our trespasses,
• 37:59
  Speaker 1: as we forgive them that trust us against us. That is,
• 38:02
  Speaker 1: in plain terms, do not thou forgive us at all?
• 38:06
  Speaker 1: We desire no favor at thy hands. We pray that
• 38:09
  Speaker 1: Thou will keep our sins in remembrance, and that thy
• 38:12
  Speaker 1: wrath may abide upon us. But can you seriously offer
• 38:16
  Speaker 1: such a prayer to God? And hath He not yet
• 38:19
  Speaker 1: cast you quick into hell? Idempt him no longer now
• 38:23
  Speaker 1: even now, by his grace, forgive as you would be forgiven.
• 38:30
  Speaker 1: Now have compassion on thy fellow servant, as God hath had,
• 38:34
  Speaker 1: and will have pity on thee. Lead us not into temptation,
• 38:39
  Speaker 1: but deliver us from evil. The word translated temptation means
• 38:45
  Speaker 1: trial of any kind, and so the English word temptation
• 38:49
  Speaker 1: was formerly taken in an indifferent sense, although now it
• 38:55
  Speaker 1: is usually understood of solicitation to sin. Since shame uses
• 39:00
  Speaker 1: the word in both these senses, first in its general
• 39:04
  Speaker 1: then in its restrained acceptation, he takes it in the
• 39:09
  Speaker 1: former sense when he saith blessed is the man, and
• 39:12
  Speaker 1: that in dureth temptation, for when he is tried or
• 39:15
  Speaker 1: approved of God, he shall receive the crown of life
• 39:18
  Speaker 1: James one, verse twelve to thirteen. He immediately adds, taking
• 39:23
  Speaker 1: the word in the latter sense, that no man say
• 39:25
  Speaker 1: when he is tempted, I am tempted of God. For
• 39:28
  Speaker 1: God cannot be tempted with evil. Neither tempeth he any man,
• 39:33
  Speaker 1: but every man is tempted when he has drawn away
• 39:36
  Speaker 1: of his own lust or desire excel commenos, drawn out
• 39:41
  Speaker 1: of God, in whom alone he is safe and enticed,
• 39:45
  Speaker 1: caught as a fish with a bait. Then it is
• 39:49
  Speaker 1: when he is thus drawn away and enticed, that he
• 39:51
  Speaker 1: properly enters into temptation. Then temptation covers him as a cloud,
• 39:58
  Speaker 1: it overspreads his whole soul. Then how hard shall he
• 40:02
  Speaker 1: escape out of the snare. Therefore we beseech God not
• 40:06
  Speaker 1: to lead us into temptation. That is, seeing God tempteth
• 40:10
  Speaker 1: no man, not to suffer us to be led into it,
• 40:14
  Speaker 1: but deliver us from evil, rather from the evil one.
• 40:18
  Speaker 1: Apo tou pon eru ho ponneaus is unquestionably the wicked one,
• 40:24
  Speaker 1: emphatically so called the Prince and God of this world,
• 40:28
  Speaker 1: who works with mighty power in the children of disobedience.
• 40:32
  Speaker 1: But all those who are the children of God by
• 40:35
  Speaker 1: faith are delivered out of his hands. He may fight
• 40:39
  Speaker 1: against them, and so he will, but he cannot conquer
• 40:43
  Speaker 1: unless they betray their own souls. He may torment for
• 40:46
  Speaker 1: a time, but he cannot destroy, for God is on
• 40:50
  Speaker 1: their side, who will not fail in the end to
• 40:54
  Speaker 1: avenge his own elect that cry unto him day and night. Lord,
• 41:00
  Speaker 1: when we are tempted, suffer us not to enter into temptation.
• 41:04
  Speaker 1: Do thou make a way for us to escape, that
• 41:06
  Speaker 1: the wicked one touch us not. The conclusion of this
• 41:11
  Speaker 1: divine prayer, commonly called the doxology, is a solemn thanksgiving,
• 41:15
  Speaker 1: a compendious acknowledgment of the attributes and works of God.
• 41:22
  Speaker 1: For Thine is the kingdom, the sovereign right of all
• 41:25
  Speaker 1: things that are or ever were created. Yea, thy kingdom
• 41:30
  Speaker 1: is an everlasting kingdom, and thy dominion endures throughout all ages.
• 41:35
  Speaker 1: The power, the executive power, whereby thou governest all things
• 41:39
  Speaker 1: in thy everlasting Kingdom, whereby thou dost whatsoever pleaseth thee
• 41:44
  Speaker 1: in all places of thy dominion, and the glory the
• 41:48
  Speaker 1: praise due from every creature for thy power and the
• 41:53
  Speaker 1: mightiness of thy Kingdom, and for all thy wondrous works,
• 41:56
  Speaker 1: which thou workest from everlasting, and shalt do world without
• 42:01
  Speaker 1: end for ever endeavor. Amen. So be it. I believe
• 42:07
  Speaker 1: it will not be unacceptable to the serious reader to
• 42:10
  Speaker 1: subjoin a paraphrase on the Lord's prayer, Father of All,
• 42:15
  Speaker 1: whose powerful voice called forth his universal frame, whose mercies
• 42:20
  Speaker 1: over all rejoice through endless ages. Still the same, Thou,
• 42:24
  Speaker 1: by thy word upholdest all. Thy bountiest love to all
• 42:28
  Speaker 1: is showed Thou hearest thy every creature's call and fell'st
• 42:33
  Speaker 1: every mouth with good in heaven, Thou ragin'st enthroned in light.
• 42:39
  Speaker 1: Nature's expands beneath thee spread Earth, air and sea before
• 42:43
  Speaker 1: thy sight, and Hell's deep gloom are open laid. Wisdom
• 42:47
  Speaker 1: and might and love are Thine prostrate before Thy face.
• 42:51
  Speaker 1: We fall confess Thine attributes, Divine the sovereign Lord, that
• 42:57
  Speaker 1: all confess that moves in earth or air or sky.
• 43:01
  Speaker 1: Revere thy power, thy goodness, bless tremble before thy piercing eye.
• 43:06
  Speaker 1: Or ye who owe to him your birth in praise
• 43:10
  Speaker 1: your every hour, employ Jehovah reigns, Be glad o'er earth,
• 43:14
  Speaker 1: and shout ye morning stars for joy, Son of thy
• 43:19
  Speaker 1: sires eternal love. Take to thyself thy mighty power, that
• 43:23
  Speaker 1: all earth suns thy mercy, prove that all thy bleeding
• 43:27
  Speaker 1: grace adore the triumphs of Thy love display in every heart.
• 43:32
  Speaker 1: Rain Thou alone, till all thy foes confess thy sway
• 43:37
  Speaker 1: and glory ends with grace. Begun, Spirit of grace and
• 43:41
  Speaker 1: health and power, fountain of light and love. Below uproad
• 43:46
  Speaker 1: Thine healing influence, shower o'er all the nations. Let it
• 43:50
  Speaker 1: flow inflame our hearts, with perfect love in us the
• 43:55
  Speaker 1: work of faith fulfill So not Heaven's hosts shall swifter
• 43:59
  Speaker 1: move then we on earth to do Thy will. Father,
• 44:04
  Speaker 1: tis thine each day to yield thy children's wants a
• 44:08
  Speaker 1: fresh supply. Thou clothest the lilies of the field, and
• 44:11
  Speaker 1: hearest the young ravens. Cry on thee. We cast our care.
• 44:15
  Speaker 1: We live through THEE. We knowest our every need. Oh
• 44:20
  Speaker 1: feed us with thy grace, and give our souls this
• 44:22
  Speaker 1: day the living bread, eternal, spotless lamb of God before
• 44:27
  Speaker 1: the world's foundation. Slain. Sprinkle us ever with thy blood,
• 44:32
  Speaker 1: O cleanse and keep us ever clean to every soul,
• 44:36
  Speaker 1: All praise to THEE our bowels of compassion. More and
• 44:41
  Speaker 1: all mankind by this may see God is in us.
• 44:46
  Speaker 1: For God is love, giver and Lord of life, whose
• 44:52
  Speaker 1: power and guardian care for all are free to THEE.
• 44:56
  Speaker 1: In fierce temptations our from sin and satan. Let us
• 45:00
  Speaker 1: thus flee Thine Lord, we are, and ours thou art.
• 45:04
  Speaker 1: In Thus be all thy goodness showed, renew enlarge and
• 45:08
  Speaker 1: fill our heart with peace and joy, and heaven and
• 45:13
  Speaker 1: God blessing and honor, praise and love, coequal, co eternal
• 45:19
  Speaker 1: three in earth below, in heaven above. By all thy
• 45:23
  Speaker 1: works be paid to THEE thrice wholly thine. The Kingdom
• 45:28
  Speaker 1: is the power, omnipotent is Thine. And when created nature dies,
• 45:33
  Speaker 1: Thy never ceasing glories shine. End of Section twenty six