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ADDENDA-(continued.) changed when circumstances are changed, and yet 1 A third species of law was the judicial, or those the moral law be untouched. A parent might suffer regulating courts of justice, contained in the Old his children to have fifty different dresses at different | Testament. These were of the nature of the ceretimes, and love them equally in all. The dress is a monial law, and might also be changed at pleasure. mere matter of ceremony, and may be changed. The

The ceremonial law was fulfilled by the coming of child, in all these garments, is bound to love and obey

Christ; the shadow was lost in the substance, and his father : this is a moral law, and cannot be

ceased to be binding. The moral law was confirmed changed. So the laws of the Jews.

and unchanged.'-Barnes.

THE COUNCIL, ver. 22, pp. 124, ..5. The seventy-two members were made up of the The situation of the great Sanhedrim, or, as the chief priests and elders of the people, and the scribes. Jews speak, the House of Judgment, was partly within The chief priests were such as had dischared the the priests' court, and partly within that of the Isoffice of the high priest, and those who were the headsraelites; and the time that this supreme court usually of the twenty-four classes of priests, who were called, l assembled was, after the morning daily sacrifice, to in an honorary way, high or chief priests-see Mt. ii. the afternoon daily sacrifice. It was not necessary 4, § 5, p. 32. The elders were the princes of the that all the members should be present, but no busi. tribes, or heads of the family associations. - See ness could be done unless there were twenty-three $ 3, p. 199, ADDENDA, · Scribes.'

assembled. The head of this council was called

Hanasci, i.e. president; and he who supplied his Tüll the time when Judea was subjected to the Ro room in his absence was called the Ab, i.e. the father mans, this council had the power of life and death. of the council, and always sat at the president's right It still retained the power of passing sentence, though hand. It was before this tribunal that our Saviour the Roman magistrate held the right of execution.- was tried. It was then assembled in the palace of See Mt. xxvii. 1, 2, S 89; (Mk. xv. 1; Lu. xxiii. l; the high priest, Mt. xxvi. 35; 57; SS 86, 9; Jno. Joo. xviii. 28), 31, $ 90.

1 xviii. 24, S 89—see also Ac. iv., v.

TOPHET, ver. 22, p. 125. Tophet.-It is thought that Tophet was the butch-wickedness among you.' Also xxi. 9. And the daughery, or place of slaughter, at Jerusalem, lying to the ter of any priest, she profane herself by playing the south of the city, in the valley of the children of rohore, she profaneth her father : she shall be burnt Hinnom. It is also said that a constant fire used to with fire.' If any were thus executed, this accursed be kept there, for burning the carcasses, and other place may have been the spot of ground on which filthiness, that were brought thither from the city, they were consumed. It seemed, both with regard It was in the same place that they cast away the to its former state, when Molech was worshipped, ashes and remains of the images of false gods, when and after Josiah had polluted it, a fit emblem of hell they demolished their altars, and broke down their | itself: Is. XXX. 33, p. (88). Je, vii. 32, Therefore, be statues. King Josiah defiled the place of Tophet, hold, the days come, saith the LORD, that it shall no where the temple of Molech stood, that nobody might more be called Tophet, nor the valley of the son of go thither any more to sacrifice their children to that Hinnom, but the valley of slaughter for they shall cruel heathenish deity, 2 Ki. xxiii. 6-10. Those bury in Tophet, till there be no place.' guilty of certain crimes were, according to the law, to be burned with fire-Le. xx. 14, 'And if a man také ! Jeremiah upbraids the Israelites with having built a wife and her mother, it is wickedness: they shall be temples to Molech, in the valley of Hinnom, in Toburnt with fire, both he and they ; that there be no phet, to burn their children in the fire, Je. vii. 31.


VALLEY OF HINNOM. From Dr. Robinson's Biblical Researches in Palestine,' Vol. I. pp. 402 .4. Valley of Hinnom.--This valley is so called in the the bend at the S. W. corner of * Zion. In this disOld Testament; though more commonly in the fuller tance, 875 feet brings us to the aqueduct as it crosses form, Valley of the son of Hinnom.' Dan Jos. the valley; at 220 feet further is the upper end of the xv. 8. DIN 2 2 Je. xix. 2, 6. Hence are derived Lower Pool, the length of which in the middle is 592 the Greek réavya, and the corresponding English | feet, and the remaining 420 feet lie between the pool forms Gehinnom, Gehenna. The Arabian writer, and the angle of the valley. In this part the valley Edrisi, in the twelfth century, apparently includes continues about the same breadth, grows deeper, the lower part of it under the name Wady Jehennan; is planted with olive and other fruit trees, and is in and this is the usual name for the whole Wady! some places tilled. A new course of S. 400 E. strikes among the Arabs at the present day. Other Arabic | the south side at the distance of 700 feet; and then writers apply this name to the valley of Jehoshaphat. another of S. 750 E. carries us 625 feet further. In Its commencement is in the broad sloping basin on this last, at 130 feet, a path crosses the valley leading the west of the city, south of the Yafa road, extending | up over the hills towards Bethlehem, and 75 feet beup nearly to the brow of the great Wady on the west. low this road is the point to which we measured in The large reservoir, commonly called the Upper | order to determine the height of Zion; which last is Pool, or Gihon, may be regarded as a sort of central here 154 feet. From the end of this course, the point in this basin; from which the land slopes up valley runs due east, for the space of 1,440 feet. wards by a gentle acclivity on every side except the For about 400 feet of this distance, the breadth reeast. On this side the ground descends towards the mains the same as above; and the fruit trees and Yafa Gate, forming a broad hollow or valley between tillage continues. The southern bill is steep, rocky, the two swells on the N. and S. This part might, and full of tombs. At 440 feet the valley contracts, perhaps, not improperly be termed the valley of becomes quite narrow and stony, and descends with Gihon ; though the name Gihon in Scripture is ap much greater rapidity. Towards the end of the plied only to a fountain.

course it opens again, and meets the gardens in the From the eastern side of the said Upper Pool, the oblong plat, where it forms a junction with the valley course of the valley is S. 51° E. for the distance of of Jehoshaphat. The S.E. corner of Zion here runs 1,900 feet, to the bend opposite the Yafa Gate. The | down and out in a low point. From the end of the valley is here from 50 to 100 yards in width. The last course to the well of Nehemiah, is a distance of bottom is every where thickly covered with small 480 feet, measured on a course S. 300 E. stones; but is nevertheless sown, and a crop of lentils growing upon it. From this point up to the Yafa In these gardens, lying partly within the mouth of Gate was a distance of 400 feet; viz., 100 in the valley, Hinnom, and partly in the valley of Jehoshaphat, 200 on the steep slope, at an angle of 20°, and 100 on and irrigated by the waters of Siloam, Jerome assigns the level of the gate above. Hence the depth of the l the place of Tophet, where the Jews practised the valley is here 44 feet below the gate.The valley horrid rites of Baal and Molech, and burned their now descends on a course S. 100 W. for 2, 107 feet, to sons and their daughters in the fire.

* of that which some now call Zion.
+ The height above the valley at the S.W. corner of the wall of the city is 104 feet.




SECTION 19.–The SERMON ON THE MOUNT-(continued.)

MATTHEW vi. chap.*

RECAPITULATION AND ANALYSIS. I. Having in the Beatitudes shewn what it is to pray, 'Our Father which art in heaven, Hallowed be take the Lord alone to be our God-the self-denial thy name.' and alienation from the world which it implies, and the blessing which it brings, Mt. v. 3–12.-p. 119.

In praying, “Thy kingdom come,' we pray that his

kingdom's law, which is 'LOVE,' may prevail; that II. Having shewn that his disciples are to be made righteousness and peace, and joy in the Holy Ghost, in the image of Him who is the Preserver of men, may abound: so will the being angry without cause, the Light of the world, and the Producer of good, and all other breaches of the sixth commandment, whom, and not their own works, they are to endea cease. vour to glorify, ver. 13.6.- 1b.

In praying, “Thy will be done in earth, as it is in III. Having shewn how the Name of the Lord is to heaven,' we pray that his people may be 'holiness unto be reverenced; viz., by seeing the Law and the Pro- the Lord;' that the Bride may not longer submit to phets,' as testifying of Christ, and by rightly regard- other lords; that the great and the manifold spiritual ing the purpose for which he came into the world, as adultery may be done away: which cannot be until the Fulbller of all righteousness, ver. 17-20.- 1b. human will ceases to have sway in the church of God,

and there results a holy keeping of the seventh comIV. Having also shewn what it is to cease from our

mandment. own works, and rest in the finished work of the Son of God; that it is to be as our Father who is in In praying, 'Give us this day our daily bread,' we heaven, who continues to bestow the blessing of his cast ourselves fully upon our Father's care, and that completed creation, even upon the evil and unthank simply for what we need; knowing that what is good, ful: so should his children, as having entered upon the Lord will give : so are we freed from all transthe finished work of the Son, continue to bring forth, gression of the eighth commandment. for the benefit of men, the fruits of the new creation• Be ve therefore perfect, as your Father which is in

In praying, 'Forgive us our debts, as we forgive our

I debtors,' we express a disposition the very reverse of heaven is perfect,' ver. 21–48.-ib.

that which leadis to a breach of the ninth commandV. Having thus led us into the adoption of sons, ment: so far from witnessing falsely against our the Great Teacher next instructs us in the spirituality neighbour, we, as truly witnessing of the grace of of the fifth commandment. If God be our Father, God, are willing to forgive our neighbour that which honour belongs to him in that relation: if we have is justly our due. been made the sons of God, who is just and good, omniscient and omnipotent, we should honour him,

In praying, 'Lead us not into temptation, but deliver the Father of our spirits, by ever acting as in his

| us from evil: For thine is the kingdom,' &c., we resight, and that to God as a father, and as having a

nounce all covetousness-all desire for any thing apart regard to the honour that cometh from God only, from the will of our God. An entire recognition of the vi. 1-18-ib.

divine sovereignty is one of the best means whereby

we may repel every approach of the deceiver, and all Ch. vi. 1-4. It is thus that, in our contributions, attacks of the adversary. whether for religious or charitable purposes, we are to act as under the eye of our Father who seeth in secret.

VI. Having taught us how to hold fellowship with

the great Author of life and Giver of all goodVer. 5, 6. So are we to acquaint ourselves with our Lord next directs us to the conservation of the God, as that our prayers will be for communion with life which is given; how to avoid the worst kind of Him, and not for display before men.

inurder-the killing of the spiritual life. We avoid

thisVer. 7-15. Prayer is to be made with holy reverence and childlike confidence, in communion with By having our treasure in heaven, ver. 19–21. the saints, for God's kingdom of righteousness and peace to come upon earth; and it is to be made with By being single-eyed in the service of God, 22—4. the ascription of glory to God, and with good-will

By having an entire trust in the good providence towards men.

of God, 25—30. Ver. 1648. Our Heavenly Father is to be honoured

By resisting the common example-a seeking the by our having such a regard to the happiness of his

things belonging to the present life, 31-.4. creatures, as that even, when most sad within ourselves, and most deeply humbled before Him, we The 'life which we now live in the flesh' must be shall endeavour to put on a pleasing exterior before a life of faith upon the Son of God a life in which them

we honour God, by reposing in him a child-like con

fidence. It is thus only that we can escape a breach Thus are we to worship God-to love the brother

of the sixth commandment. hood: thus are we to becorne truly obedient to the Anh commandment, as applied to the highest rela The life of the soul is destroyed by worldly anxiety tion of parent and child.

about the life of the body. He that loveth his life It may be remarked, that in the form of prayer

shall lose it;' and he that, for the kingdom of hea

ven's sake, hateth his life, shall keep it unto life taught us in the third of the four paragraphs of this

eternal,' Jno. xii. 25, § 82. Let us beware that we FIFTH section of the Sermon on the Mount,' are six

kill not the life, either in ourselves or in others, by petitions, ver. 9–13, which are the last SIX COMMAND

departing from the living God, through a love for MENTS, or second table of the Law, spiritualized and I

the service of mammon, or through a want of confipresented in the form of prayer. It is thus we are to

dence in the almighty God, as if he had not power to honour OUR HEAVENLY FATHER, by seeking not the gratification of our selfish wishes, but the accom

support the life he has given. plishment of his will for the good of men.

Upon the folly of this sin which doth so easily be

set us, and whereby so much spiritual murder is perThe NAME of the Lord, or that by which he is made

petrated, our Lord powerfully reasons in ver. 1934. known, or brought to remembrance, had been the subject of the first four commandments; and God

| It was by inducing distrust in God, that the father claims that the filial piety called for in the Anh com- of lies, who was a murderer from the beginning.' mandment should be especially rendered to Him. brought death into the world, and all our woe; and

his kingdom of darkness and of death is upheld by Having been given the Spirit of adoption, and the same means whereby it had its commencement being thereby taught, as before, to clear ourselves amongst men: in opposition to which we are given from all malevolence against our neighbour, we, as directions, Seek ye first the kingdom of God, c. in communion with the whole household of faith, I ver. 33. -For ch. vii. see p. 137.


This is LESSON XX. (First Part) in the First, Second, and Third Grades of 'The System of Graduated Simultaneous Instruction.'-Matt. vi., vii.




MATTHEW vi. 1–7. 1 TAKE-heed that-ye-do not your alms before men, to be seen Deunvai of-them: other2 wise ye-have no reward of your Father which is in heaven. Therefore when thou. doest thine alms, do-not-sound-a-trumpet before thee, as the hypocrites do in the

synagogues and in the streets, that they-may-have-glory of men. Verily I-say unto-you, 3 They have an exovot their reward. But when-thou -doest alms, let-not thy left4 hand.-know what thy right-hand doeth: that thine alms-may-be in secret: and thy

Father which seeth in secret himself shall-reward thee openly. 5 And when thou-prayest, thou-shalt-not.-be as the hypocrites are: for they-love to

pray standing in the synagogues and in the corners of the streets, that they-may-be6 seen of men. Verily I-say unto-you, They-have their reward. But thou, when thou

prayest, enter into thy closet, and when-thou-hast-shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall-reward thee openly. 7 But when-ye-pray, use-. not. -vain-repetitions Bartoloynonte, as the heathen do: for


SCRIPTURE ILLUSTRATIONS. 1. alms-or righteousness; the returning of the with his angels,' Mt. xvi. 27, S 50; xxv. 31-40, S 86pledge to a poor brother, although kindness to him, in the day when God shall judge the secrets of men was to be reckoned as justice in the sight of God-by Jesus Christ according to my gospel,' Rom. ii. 16.

it shall be righteousness unto thee before the LORD 5. prav standing—see Mk. xi. 25, § 84; Lu. xvill. thy God,' De. xxiv. 13-of the man who hath dis

11-3, $73. persed and given to the poor it is said, his righteousness endureth for ever, Ps. cxii. 9.

may be seen of men -- the Lord will turn such

worldly wisdom into foolishness: Forasmuch as this 2. sound a trumpet-gifts were deposited in a chest people draw near me with their mouth, and with -see Notes'- Jehoiada the priest took a chest, and their lips do honour me, but have removed their bored a hole in the lid of it, and set it beside the heart far from me, and their fear toward me is altar, on the right side as one cometh into the house taught by the precept of men:'...the wisdom of of the LORD: and the priests that kept the door put their wise men shall perish,' Is. xxix. 13, .4, p. (82) therein all the money that was brought into the I'Every one that is proud in heart is an abomination house of the LORD,' 2 Ki. xii. 9; 2 Ch. xxiv. 8-11- to the LORD,' Pr. xvi. 5 God resisteth the proud, • Jesus .... beheld how the people cast money into but giveth grace unto the humble,' Ja. iv. 6. the treasury: and many that were rich cast in much,'

16. enter into thy closet, fc.-so Elisha : 'he went in Mk. xii. 41, $ 85.

therefore, and shut the door upon them twain, and they have their reward-thou in thy life time prayed unto the LORD,' 2 Ki. iv. 33-it is the divine prereceivedst thy good things .... but now,' &c., Lu. sence which is to be felt, as expressed in Ps. cxxxix. xvi. 25, $ 69.

1-13-see p. (82). 3. let not thy left hand know, fc. ne that giveth, shall reward - The eyes of the LORD are upon the let him do it with simplicity,' Rom. xii. 8-to do good righteous, and his ears are open unto their cry,' Ps. to the poor, not as seeking a reward in time, or from xxxiv. 15-see the cry, xxxii. 5-7, p. (109)-and the man, for thou shalt be recompensed at the resurrec- answer, 8-11, ib. tion of the just,' Lu. xiv. 14, 8 67.

7. vain repetitions-repetitions, but not vain repeti4. shall reward thee openly such as have acknow. tions, may be used in the praise of God, as in Ps. cvii. ledged Christ in his poor brethren, shall be honoured | 8, 15, 21, 31-see p. (79)--and in prayer, Mt. xxvi. 39, by him, when he comes in the glory of his Father 42, .4, § 88.


NOTES. 2. Do not sound a trumpet. The trumpet referred the third hour, answering to our nine o'clock, to seems to have been the mouth of the chest or box when the inorning sacrifice was offered: the sixth into which the worshippers dropped their contribu-hour, answering to our twelve o'clock; at this hour tions. These were placed in the synagogues, and at Peter prayed on the house-top, Ac. X. 9. 30: the the corners of streets. They were trumpet-formed, ninth hour, answering to our three o'clock in the narrowing inwardly, and the money dropped therein afternoon, at which time the apostles Peter and John could be made to sound' upon the side if the con- / are said to have gone up to the temple. Ac. iii. 1. tributor wished to make a display of his liberality. The three are mentioned together, Ps. lv. 17, EvenDr. Lightfoot affirms, that in all his researches he ing, and morning, and at noon, will I pray, and cry has not been able to find that they had the custom of aloud: and he shall hear my voice.' It is also reotherwise sounding a trumpet when they gave alms.

corded of Daniel, that he prayed three times a day.

Da, vi. 10, Now when Daniel knew that the writing Hypocrites, étroxpotar, is well known to signify

was signed, he went into his house; and his windows players' disguised, as the Grecian actors used to be, in masks. A hypocrite is one who feigns himself to

being open in his chamber toward Jerusalem, he

kneeled upon his knees three times a day, and prayed, be what he is not.-See on ver. 16, p. 133.

and gave thanks before his God, as he did aforetime.' Have their reward. anayovoi tov wielov avto. Have At these hours, the Pharisees and hypocrites took already received it, have had all that they will have.' care to be in some public meeting or other, av ovra3. Let not thy left hand know, &c. A proverbial

yoyais, perhaps in the market-place, or in some court

of justice, or in a corner of a street where they might expression signifying to conceal an action.

be seen at a considerable distance, and where there 5. Love to pray standing. The Jews of old ob was a concourse of passengers to behold them. served stated hours of prayer, as the Mahommedans 7. Vain repetitions. The Jewish rabbins lay down do at this day. The Scriptures mention three of them :) as maxims, that every one that multiplies prayer

PRACTICAL REFLECTIONS. 1-4 ver. We should take heed as to the hope we 5, 6 ver. We are to pray as worshipping God, not set before is, and ask ourselves, whether it be the that we may be worshipped ourselves. hope set before us in the gospel,' or whether we are not rather influenced by things present and temporal. | (We are to pray as supplicating pardon and bless

Those who act with a view of obtaining the praise of ing from God, not as making a display of our piety bemen have now their reward. They have nothing fore men. In prayer more especially let us be able farther to look for. But those who, moved by bis to say, 'Whom have I in heaven but thee? And there grace, do good, simply as in the sight of God, have is none upon earth that I desire beside thee,' Ps. lxxiii. still their reward to look forward to.

| 25.]




Matthew vi. 7-11. they think that they-shall-be-heard Elgakovotingovtar for their much-speaking Ev TY 8 moduloyiq. Be-not-ye-therefore-like unto-them: for your Father knoweth what

9 things ye-have need-ot, before ye ask him. After-this-manner therefore pray ye: Our 10 Father which art in heaven, Hallowed-be thy name. Thy kingdom come.' Thy will 11 be done in earth, as it is in heaven. Give us this day our daily Toy ETLOVO LOY bread.

SCRIPTURE ILLUSTRATIONS. their much speaking-so the prophets of Baal cried 10. thy kingdom come the Son of man shall send from morning even until noon, saying, O Baal, hear forth his angels, and they shall gather out of his us,' I Ki. xviii. 26.

kingdom all things that offend,' &e.-' then shall the 8. knoweth, c.-- Thou understandest my thought

righteous shine forth as the sun in the kingdom of afar off ;' not a word in my tongue, but, lo, O LORD,

their Father,' Mt. xiii. 41-3, $ 33- see also Da. vii. thou knowest it altogether.' Ps. cxxxix. 2-4-see

9-12 - see p. (37) and the Father shall give the D. (82) before they call, I will answer; and while

kingdom to the Son, ver. 13, .4—and when all things they are yet speaking, I will hear,' Is. Ixv. 24.

shall be subdued unto him, then shall the Son also

hinself be subject unto him that put all things under 9. after this manner-the same form, Lu. xi. 2–4, him, that God may be all in all, 1 Co. xv. 28_comp. $ 62.

Rev. xx. 4-see $ 2, Lu. i. 33, p. (10), second column, Our Father - The LORD 18 my portion, saith my 'confirmation' - hast made us unto our God kings soul; therefore will I hope in him,' Lam. iii. 24- the and priests: and we shall reign on the earth,' Rev. LORD is the portion of mine inheritance and of my v. 10. cup: thou maintainest my lot,' Ps. xvi. 5 ye (Gentiles] have received the Spirit of adoption, whereby

thy will be done in earth, fc.-as to how the will of we (Jews) cry, Abba, Father' ... and if children,

God is done in heaven, see Ps. ciii. 20, 1, p. (30)-it then heirs: heirs of God, and joint-heirs with Christ, was done upon earth by Jesus, Mt. xxvi. 39. 49. & 88 Rom. viii. 15—7.

by the which will we are sanctified through the in heaven-whilst we approach him with filial con

offering of the body of Jesus Christ once for all,' fidence, let it be with reverence, and godly fear: 'let

He. x. 10—by the renewing of your mind, prove

what is that good, and acceptable, and perfect, will of us lift up our beart with our hands unto God in the

God. Rom. xii. 2- All the ends of the world shall heavens,' Lam. iii. 4 our God is in the heavens,

remember and turn unto the LORD: and all the kinPs. cxv. 3.

dreds of the nations shall worship before thee. For hallowed be thy name, let them praise thy great the kingdom is the LORD'S: and he is the governor and terrible name; for it is holy,' Ps. xcix. 3 holy among the nations,' Ps. xxii. 27, .8—see p. (76). and reverend is his name,' exi. hath been leading his people, to make to himself a glorious name,' Is. 11. daily bread the Lord gave daily bread to the Ixiii. 12, 4,.6-see p. (56) and, lo, a Lamb stood on Israelites, Ex. xvi. 4, 21-that they might know that the mount Sion, and with him an hundred forty and man doth not live by bread only, but by every word four thousand, having his Father's name written in that proceedeth out of the mouth of the LORD doth their foreheads,' Rev. xiv. 1.

| man live, De. viii. 3-Jesus said, I am the living

NOTES. shall be heard, and that the prayer which is long use the plural number, as comprehending all shall not return empty.' In one place of the Greek followers of God.-See Scripture Illustrations." poet Eschylus nearly a hundred verses are filled [rrárop-oúpavois. This prefatory address (frequent With a repetition of the same in vocation to the gods. in the Jewish forms of prayer) is expressive of the The vain repetitions, which Christ forbids his disci deepest reverence; and by ay tuis oùpa vois are implied ples to rise in their prayers, were such as proceeded all the attributes of that glorious Being who inhafrom an opinion that they were to be heard for biteth heaven, but whom the heaven of heavens Toldoya their much speaking, after the manner of cannot contain ; namely, his omnipresence, omnisthe heathens.

cience, omnipotence, and infinite holiness. He is 9. After this manner. That is, with that reverence,

styled our Father,' being such by right of creation, humility, seriousness, confidence in God, zeal for his preservation, adoption, and grace.-Bloomfield.] glory, love to mankind, submission and moderation

10. Thy kingdom come. The kingdom of God, in temporal, and earnestness about spiritual things,

under the Messiah. See 87, p. 50, Notes,' Mt. iii. 2, which it inculcates; avoiding vain repetitions, and Kingdom of heaven.' See also p. 83, Notes,' ver. 3. using grave and comprehensive expressions. The

The ancient Jews affirmed, that, 'He prays not at whole of this prayer, with the exception of the clause, all, in whose prayers there is no mention of the king

as we forgive our debtors,' is, in substance, found in dom of God. Hence they were accustomed to say. the nineteen prayers of the Jewish Liturgy.

Let him cause his kingdom to reign, and his reOur Father. It was a maxim of the Jews, that a demption to flourish; and let the Messiah speedily man should, whether alone or with the synagogue, come, and deliver his people.'

PRACTICAL REFLECTIONS. 7, 8 ver. Our desires are to be presented to God will put an end to the groaning of creation, and for things agreeable to his will; we may not think, make sin and sorrow give place to his own most by making many prayers, to purchase the objects blessed reign of righteousness and peace : those of our desire, but we may prepare ourselves for their who thus mourn the darkness and distress that preenjoyment, as asking in submission to the divine will. vail, until their Lord's return, cannot but with ear.

nestness ask, Thy kingdom come.' 9 ver. We are to pray as in communion with Christ, our Elder Brother, in whom we are presented

-The meek,' who'shall inherit the earth,' are they before the Heavenly Majesty, and as in communion

who are willing to be denied a portion here, and who with all our brethren in Christ. Thus let us be able

patiently submit to the providence of God, desirous, to say, Our Father wnich art in heaven.'

through his grace, to be made meet for his glory.

Such can with fervour ask, Thy will be done in The poor in spirit' will rejoice in Christ Jesus, earth, as it is in heaven.' Those who thus yield up asking only in his name, of whom the Father hath their own wills to the will of God, shall find the will said, "My name is in him,' Ex. xxiii. 21; and who of God good towards them they shall inherit the himself hath said, 'Whatsoever ye shall ask the Fal earth.' ther in my name, he will give it you,' Jno. xvi. 23. Well indeed may we, as knowing our own unworthi

11 ver. They who hunger and thirst after righness, desire that the Name may be hallowed, through te

teousness' will not be easily induced to fast whole which alone we can approach the Father with ac

weeks or even days at a time. They know their need of

la continual use of the bread of life, and consistceptance, and be constituted heirs of the kingdom.

ently they pray, as in the fourth petition, Give us 10 ver. Those who mourn' over the evils that pre- this day our daily bread.' They hear the injunction, vail, and who are comforted with words respecting the Labour not for the meat which perisheth, but for that kingdom, when Satan shall be bound, and the saints meal which endureth unto everlasting life, which the

shall be given the dominion under their Lord, who 'Son of man shall give unto you,' Jno. vi. 27, S 43.0.326 132) LABOUR NOT TO BE RICH: CEASE FROM THINE OWN WISDOM.-Prov. xxiii. 4.



MATTHEW vi. 124.7. 12, .3 And forgive us our debts apes ta opennata, as we forgive our debtors. And lead

us not into temptation, but deliver us from evil aro TOV Tovmpov : for thine is the

kingdom, and the power, and the glory, for ever eis TOUS auwvas. Amen. For if ye15 forgive men their trespasses, your heavenly Father will also forgive you: but if ye

forgive not men their trespasses, neither will-. your Father forgive your trespasses, 16 Moreover when ye-fast, be not, as the hypocrites, of-a-sad-countenance okupwato:

for they-disfigure apavi Covat their faces, that they-may-appear unto-men to-fast. Verily 17 I-say unto-you, They-have their reward. But thou, when-thou-fastest, anoint thine

SCRIPTURE ILLUSTRATIONS. bread which came down from heaven,' Jno. vi. 48-51, faithful, who will not suffer you to be tempted above 8.43_ I have esteemed the words of his mouth more that ye are able; but will with the temptation also than my necessary food' ( appointed por make a way to escape, that ye may be able to bear it, tion'), Job xxiii. 12---we are to ask from God our | I Cor. x. 13—such as keep the word of his patience, bread, both temporal, (remove far from me vanity | Jesus has promised to keep from the hour of tempand lies: give me neither poverty nor riches ; feed | tation, which shall come upon all the world,' &c., me with food convenient for me,' Pr. XXX. 8)-and Rev. iii. 10-Jesus gave himself for our sins, that he spiritual, Mt. vii. 7-11, pp. 138, ..9.

might deliver us from this present evil world,' Gal. i. 4. 12. forgive us our debts, as we, & ye kind the kingdom-the right to command, and that in one to another, tenderhearted, forgiving one another, all things, is his, 'King of kings, and Lord of lords, even as God for Christ's sake bath forgiven you, 1 Tim. vi. 15-this name given to the WORD: and he Ep. iv. 32—it is only in the spirit of forgiveness to hath on his vesture and on his thigh a name written, one another, that we can look for forgiveness from KING OF KINGS, AND LORD OF LORDS.' Rev. God, ver. 14, .5, above-see ch. xviii. 21-35, § 53. xix. 16-and in this name the Lamb will triumph:

To forgive sin is the prerogative of God only. I'these shall make war with the Lamb, and the Lamb When the Pharisees, who denied the Divinity of shall overcome them: for he is Lord of lords, and Christ, heard him forgiving sins, they said, This King of kings: and they that are with him are man blaspherneth,' Mt. ix. 3, § 22, and agreeably to called, and chosen, and faithful,' xvii. 14-those who this, the God of Jacob says, i, eren I, am he that are wise among the kings of the earth will acknowblotteth out thy transgressions.' Is. xliii. 25. It was ledge his claim, Ps. il. 10-2-see p. (7). the ground of worship in the Old Testament church, I the power-the power to do that which is comthat there was forgiveness with God: but there is manded must come from Him: it is God which forgiveness with thee, that thou mayest be feared,' worketh in you both to will and to do of his good Ps. cxxx. 4-and to exercise this attribute of God.

pleasure,' Ph. ii. 13. head Jesus Christ is exalted: Him hath God exalted | with his right hand to be a Prince and a Saviour,

the glory-all the honour is due unto him: 'for of for to give repentance to Israel,' &c., Ac. v. 31.

him, and through him, and to him, are all things : to

whom be glory for ever. Amen,' Rom. xi. 36. 13. temptation-Eve was led into temptation when

14, .5. if ye forgive, &c.-see above, ver. 12, and she began to parley with the deceiver, Ge. iii. 2-6see p. (109) - Jesus repeatedly warned his disciples

after, on Mt. xviii. 21-35, $ 53. that they had need to watch and pray, lest they 16. when ye fast, fc.-the Lord despises such fastshould enter into temptation, Mt. xxvi. 41, § 88; Lu. ing as is calculated only to annoy our neighbours, xxii. 40-6, Sib.-but Peter, too much in his own | Is. lviii. 5-and requires the exercise of good will to strength, risked himself in the place of trial, and was men, the renunciation of selfishness, as the best evi. shamefully overcome, Mk. xiv. 66–72, S 89—to those dence of our contrition before God, and preparation who take the guidance of God, it is said, God is for blessing, ver. 6-12—see p. (97).

NOTES. 1. 12. And forgive us our debts, fc. The word debts and earth upon the head, 2 Sa. i. 2; Es. iv. 1,

is here used figuratively, and signifies withholding. When Mordecai perceived all that was done, Morde. from God his due honour and love-offences which cai rent his clothes, and put on sackcloth with ashes, God only can forgive.

and went out into the midst of the city, and cried with [13. And lead us not into temptation. Trupaonor not a loud and a bitter cry;' also Eze. xxvii. 30. Or if their only implies violent assaults from Satan, but also griefs were of a lesser kind, they shewed them by sorely afflictive circumstances, none of which we neglecting to wash and anoint themselves, Da, x. 3, have as yet grace or fortitude sufficient to bear.] . I ate no pleasant bread, neither came fesh nor wine

in my mouth, neither did I anoint myself at all, till Amen. O , signifies, in Hebrew, 'true,' 'faithful,' three whole weeks were fulfilled;' a custom which it is certain.' It is used likewise in affirmation, and was

probable our Lord had now in view-see ver. 17. often thus employed by our Saviour, 'amen, amen,' rendered 'verily, verily.

17. Anoint thine head, and wash thy face. These 14. Your heavenly Father will also forgive you. Not

were forbidden, in the Jewish canon, on days of fastthat the forgiveness of others is the procuring cause

ing and humiliation; and hypocrites availed themof the forgiveness of God.

selves of this ordinance, that they might appear to

men to fast. 16. Hypocrites. A hypocrite is one who learns his

The Jews and all neighbouring nations were much postures, has his tongue tipped with Scripture lan

in the habit of washing and anointing their bodies. guage, and walks in the habit of a Christian. This

This washing was performed at every meal; and is taking up God's arms, and using them in the

where it could be effected, the head, (or other parts devil's service. See ver. 2, p. 131.

of the body,) was daily anointed with sweet or olive They disfigure their faces. It was the custom an-oil.-See Ps. xxiii. 5; Lu. vii. 46, & 29, p. 231; Mk. vi. ciently to express bitter sorrow by sprinkling ashes 13, S 39, p. 303; vii. 2, 3, $ 44, p. ; Jno. xii. 3, § 81.

PRACTICAL REFLECTIONS, 12 ver. The merciful... shall obtain mercy:' they acknowledging in all things the law of his kingdom, who are convinced of the forgiving grace of God, which is LOVE; acknowledging that the power is and who become conformed unto him, unto whom alone of him, and that to him should be given all the their affections are drawn forth in grateful love, I glory. - And see Lu. xi. 2–4, 8 62. can sincerely pray, Forgive us our debts, as we 14 ver. Let us not rigidly exact from others, but forgive our debtors.'

forgive as we expect to be ourselves forgiven. 13 ver. The pure in heart' are they who, distrustful [16-.8 ver. Let us not lay the punishment of our of themselves, seek not only to avoid sin, but the first sins upon others, but even when most afflicted within approaches to it: who are able, consistently with ourselves, because of that in which we have come their daily life, to pray, Lead us not into temptation, short or transgressed, let us be careful not to mar but deliver us from evil:' who, with their whole their happiness. We must commend our religion by hearts, devote themselves and their all unto God; kindness, even in trifles.




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