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027 - Upon our Lords Sermon on the Mount Discourse VI · Sermons on Several Occasions, First Series

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