(2)By us, in our thoughts, words, and actions; in our hearts, and life. Not only when we speak of the name of God, but when we think of it;

(3)When in straits, difficulties, and dangers;

(4)When we speak of the Lord with reverence;

(5)In our actions;

(6)In our worship;

(7)In ordinary conversation. Let this be your care, and let these be your directions in hallowing and sanctifying the Lord's name.

1. Be holy.

2. Study His name if ye would sanctify it.

3. Submit to His providence without murmuring.

4. Live to public ends. Allure others, and recommend God to them.

5. Be fully sensible when God's name is dishonoured by yourselves and others; not enduring the least profanation of it.

(Thomas Manton, D. D.)

I. A Discrimination;

II. A distance;

III. An exaltment in nature or use of the thing which is denominated thereby.

(Isaac Barrow, D. D.)

II. THE SINS DEPRECATED. A thoughtless and irreverent use of His name; appeals to God in common conversation; perjury.

III. The grounds on which this petition rests. God is jealous of the glory of His name; He has commanded it to be reverenced; punishment is annexed to a violation of that command.

(Dr. Cope.)

2. It is a supplication for knowledge.

3. It is an acknowledgment of our sin.

4. It is an entreaty for holiness in ourselves.

5. It ought to be increasingly comprehensive.

(F. Edwards, B. A.)

II. The MEANING of the petition.

III. What is involved in this petition.

1. Honour to Jesus, as revealing the name of the Father.

2. Appropriate thoughts of God.

3. Suitable emotions towards God.

4. Reverential use of the name.

5. Confession of the name.

6. Private and public worship of the name.

7. Observance of special institutions: sacraments.

8. Subjection to the name.

9. Making known the name.

IV. REASONS for offering this petition.

1. The welfare of the world.

2. For the good of ourselves.

3. For the glory of God.

(Newman Hall, LL. B.)

1. His name is the expression of Himself through the language of nature.

2. It includes the further expression of Himself through the medium of inspired words.

3. His name is perfectly expressed in the language of the Incarnation.

II. How CAN WE HALLOW IT?

1. In the language of the Old Testament to hallow a thing is to set it apart ceremonially, as a thing sacred.

2. Hallowed be Thy name by the indwelling of the Holy Ghost in us.

3. By our trust.

4. In the spirit of our prayers.

5. In our lives.

6. In our language.

7. In Thy Church by the ascription to Thee alone of honours due.

8. In the overthrow of idolatry.

(Dr. Stanford.)

II. We can also pray THAT WE AND ALL MEN MAY HALLOW THE NAME OF GOD. We should consecrate His name —

1. On our lips.

2. In our lives.

3. In our hearts.

(E. H. Chaplin.)

1. In creation.

2. In Israel.

3. In His Law.

4. In the sacrifices.

5. In the names of His servants. Elijah means, Jehovah is my strength.

6. In the face of Jesus.

II. HALLLOWED be Thy name. All the works of God glorify His name. The petition implies —

(1)The desire to know God's name;

(2)To treat it as a reality;

(3)To rejoice in it;

(4)To separate it from our corrupt thoughts and desires;

(5)To regard it as inviolable in its unity;

(6)That we be manifestations of God.

(7)This prayer is universal; there is no health for the nation or family but by the knowledge of God's name.

(Dr. Saphir.)

1. God's name is Holy (Leviticus 22:2).

2. He is jealous of it (Ezekiel 39:25).

3. God notices the hallowing of His name by His people (Matthew 2:5).

4. God has hallowed His own name

(1)in His revealed word;

(2)in the Lord Jesus Christ;

(3)in His dealings with His saints. How is God's name to be hallowed?We cannot make it more holy, yet may hallow it

(1)By a deepening sense of its holiness;

(2)By bringing it into the daily exercise of faith;

(3)By a meek, submissive spirit, under the discipline of our Father's correcting hand;

(4)By a full trust in the name, Person, work of Jesus.

(Dr. O. Winslow.)

I. What we should INCLUDE in this prayer.

1. Just and worthy apprehensions of the Divine character and attributes.

2. That fresh accessions of glory may be constantly accruing to that name from the Person and work of Christ.

3. That in everything which pertains to God, due regard may be had to the sanctities of His holy nature.

4. To emphasize the utterance of the sacred name by some act of mental worship.

5. A reverent observance of His ordinances.

II. What we may LEARN from this petition.

1. That in all our prayers, regard must be had to certain fixed principles of moral government.

2. The law of subordination according to which we are to frame our desires.

3. He may not allow praise to be given to any other name.

(D. Moore, M. A.)

II. The HOLY name. Who so worthy of honour:

(1)He is the God of Nature;

(2)of Providence;

(3)of Grace;

(4)of Glory.

(5)The redeemed saints in glory honour and venerate Him; the angelic host worship Him.

(6)The other Persons in the adorable Trinity honour Him — "He shall glorify Me."

III. How can we honour Jesus?

1. By giving Him the first place in our thoughts and affections.

2. By a reverential use of all the appellations by which He is distinguished from all other beings.

3. By solemn and grateful acts of worship.

4. By keeping holy the Sabbath day.

5. By living holily before our fellow men.

6. By praising, and recommending Him to all who dwell around us.

(J. Morgan.)

2. Amidst all the breaking up of human kingdoms men seek one that wilt abide.

3. This is a kingdom founded not by external might but by moral goodness.

4. The kingdom of God is God's first primeval thought.

5. The kingdom of God has made out a history.

6. The way of its coming is an inner, a spiritual, a moral one.

7. His kingdom comes in time till it will one day come gloriously in eternity.

(Dr. Luthardt.)

II. In the good influence it exerts over those who offer it in sincerity and in earnest,

III. In the encouragement it affords those who have consecrated themselves to labour in person for that object.

IV. Prayer is the only means of bringing down God's blessing upon us.

(J. Doolittle.)

2. It suggests difficulties in the way of the establishment of God's kingdom.

3. It expresses our acquiescence in all things by which the desired result may be secured.

4. It leads us to anticipate that the ascendancy desired will be gained only slowly.

5. It impregnates the future with hopefulness.

6. It necessitates the cultivation of a missionary spirit.

(F. Edwards, B. A.)

1. A kingdom, and who is the King of this kingdom.

2. The kingdom of Christ is wholly Divine in its rise and progress.

3. This kingdom supposes a sceptre of dominion. It is a sceptre of invincible strength.

4. This kingdom is destined to be universal.

II. WHAT IS INCLUDED IN THE PRAYER OF THE CHURCH FOR ITS ADVANCEMENT.

1. It is not yet fully come.

2. That this kingdom may come in the world, we ought to pray that this kingdom may come in the Church.

4. We ought to pray that this kingdom may come in our hearts.

III. BUT IF WE PRAY FOR IT, THIS INTIMATES THAT WE MUST DESIRE ITS COMING.

1. And can it be otherwise than an object of desire to you, if you love Christ.

2. This prayer intimates that you should labour for its advancement.

3. You should hope for the universal coming of this kingdom.

(J. Brown.)I. THE NATURE OF THE KINGDOM.

1. Spiritual in its nature.

2. Tranquil in its government.

3. Abundant in its immunities.

4. Perpetual in its duration.

II. THE IMMEDIATE CONSEQUENCES OF ITS BEING COME.

III. THE MEANS TO EFFECTUATE IT.

(The Pulpit.)

II. WE SHOULD LET OUR RELIGIOUS CONTEMPLATIONS EXPAND TO THE LIMITS OF THE EARTH. What a mortifying diminutiveness in our widest views of the same.

III. THERE THERE SOME CONSOLATORY TRUTHS TO RELIEVE THIS AWFUL VIEW OF THE WORLD. What revealed religion has done and is doing. The prophetic vision of its future achievements. The absolute certainty that Christianity is the grand expedient for renovating the state of man.

IV. CONSIDERATIONS TO INDUCE THE ACTIVE CO-OPERATION OF ALL CHRISTIANS. The good designed to be diffused is heavenly. Its progress is at present most marvellous, God looks with greatest complacency upon the missionary toil.

(The Evangelist.)

II. The kingdom of God is NOT YET FULLY COME from the narrow extent of Christianity.(1) It cannot be said to come till all nations have received and submitted to it;(2) Until it hath been preached to all the world.

III. This kingdom is NOT YET COME, FROM THE WANT OF DUE OBEDIENCE IN THE MEMBERS.(1) A government cannot be said to be perfect — where the laws and constitutions of it have not their due force;(2) Till the power and efficacy of it be more visible in the orderly lives of its subjects.

IV. The kingdom of God cannot be said to come — TILL THE TRUE MEMBERS OF IT RECEIVE THEIR REWARD;(1) Till His faithful servants are made sharers in it;(2) Till the subjects of it are freed from hardships and oppression.

V. This petition SHOULD DISPOSE US TO UNITY. We pray not here for this or that particular Church, but for that diffusive universal one that makes up Christ's kingdom.

(Thomas Mangey.)

II. THE WAY THIS KINGDOM WILL COME.

1. It will come by the mediation of Jesus Christ.

2. It will come through the instrumentality of the cross.

3. It comes by the power of the Spirit.

III. How WE SHOULD PRAY FOR THIS.

1. Each one of us should pray that the kingdom may come in his own heart.

2. That it may come in the world.

(Dr. Stanford.)

II. ESSENTIAL DIFFERENCE BETWEEN THE KINGDOM OF GOD AND KINGDOMS OF THE WORLD.

1. In their ruler.

2. The laws.

3. The subjects.

4. The objects.

5. The methods.

6. The extent.

III. THE COMING OF THIS KINGDOM.

IV. THE MILLENNIAL REIGN.

V. PRAYER FOR THE COMING OF THE KINGDOM.

1. Not unnecessary.

2. What the prayer includes.

3. A test of character.

4. Personal concurrence.

5. Missionary zeal.

(Newman, Hall, LL. B.)

2. We cannot go to the kingdom; it must come to us.

3. Father, Son, and Holy Ghost, bring with them righteousness, peace, and joy.

4. In this kingdom there is dignity and liberty.

5. The extent and comprehensiveness of this kingdom; the whole heart, body, mind.

6. Antagonistic: in opposition to sin within and around us.

(Dr. Saphir.)

1. Christ as Son of man.

2. As the Son of David.

3. By virtue of His sufferings and death.

4. Associated in His reign are glorified saints.

II. WHEN will this kingdom be established.

III. The CHARACTER of this kingdom.

1. In manifested power on earth.

2. It is spiritual.

(Dr. Saphir.)

1. The reign of grace in the heart.

2. The reign of truth in the world.

3. The reign of holiness and joy in the life of the world to come.

1. We pray against all divided loyalties.

(D. Moore, M. A.)

1. The kingdom of nature is His.

2. The kingdom of providence is His.

3. God's higher kingdom of grace.

II. The kingdom of Christ IN THE WORLD.

1. It is spiritual.

2. It is prophetical.

(Dr. O. Winslow.)

1. It is in accordance with the general working of God. Progress is His law. Christianity is not a fixed system.

2. The wise benevolence of such a position. By proclaiming a better era it gives individuals and the race the loftiest inspiration of hope.

II. Consider some INDICATIONS OF THAT COMING.

1. AS its coming is gradual we cannot expect to discover great advancement within any narrow scope of time.

2. That the kingdom of God is coming is indicated by the fact that the most civilized communities of the world are in a far better condition now than before the advent of Jesus, especially in point of morality.

III. The ESSENTIAL NATURE of this kingdom.

1. Considered externally, it is an historical fact, and has an organized form.

2. This kingdom is also internal, it is spiritual.

3. As to the advancement of that kingdom do not let us cherish conceptions which are calculated to discourage our exertions.

(E. H. Chaplin.)

I. WHAT IS THE KINGDOM OF THE HEART FOR WHICH WE PRAY.

1. It does not consist with the glory and show of this present life — "My kingdom is not of this world."

2. The kingdom of God is not meat and drink.

3. Neither does the kingdom of God come with observation.But it is —

1. Spiritual.

2. It is free. No one knows liberty who does not know the kingdom.

3. It is comprehensive. It gathers up the whole range of things into a system.

4. It is exclusive. The heart grows so full of God that it can hold nothing else.

II. Have you considered WHAT YOU REALLY MEAN when you offer this prayer. God hears and answers, perhaps by loss, bereavement, isolation: thus the kingdom comes into the heart.

(J. Vaughan, M. A.)

1. It is not a worldly kingdom.

2. It is constituted in the Person of the King Himself.

3. It is a peaceable kingdom.

4. The subsidiary and collateral blessings which flow from this kingdom.

5. It admits of unlimited extension.

6. It will be of long duration.

7. Its brightness is perpetually increasing.

II. SOME GROUNDS ON WHICH THE PIOUS MAY PRAY AND EXPECT THE DIFFUSION OF THIS KINGDOM.

1. We may expect it from analogy.

2. We may expect it from the symbolical events of Jewish history. Moses was victorious over Egypt; Elijah over the priests of Baal; Dagon over the ark.

3. The figures and representations of the New Testament.

4. The moral properties require that the kingdom of God should become glorious. Providence produces great results by small means. So large an agency as are involved in the cross and Christianity requires the result to be vast.

5. When we think of the energy employed in the diffusion of the kingdom our hopes arise.

III. POINT OUT SOME OF THE ENCOURAGING INTIMATIONS WHICH WE HAVE OF THE COMING OF THIS KINGDOM.

1. The facilities which there are for it.

2. The union of effort.

3. The success of effort.

(Dr. Beaumont.)

(Dr. Beaumont.)

1. What kingdom is this? It cannot refer to God's natural kingdom; all such are His already. It refers to His spiritual.

2. What we are to understand by the coming of it?

(1)Its advancement in the hearts of its subjects.

(2)Its extension in the world over the hearts of the ungodly.

(3)It includes the final consummation of the kingdom of grace in glory.

II. The NEED THAT EXISTS FOR STILL OFFERING THIS PRAYER.

1. It is lamentably far from being fully come.

2. Look at the professing Church.

III. Some of the ENCOURAGEMENTS we have to continue presenting this petition,

1. Past success.

2. The character of our weapons of warfare. Truth has power over the conscience.

3. The predictions of the Bible.

(J. Morgan.)

(F. C. Blythe, M. A.)

(Newman Hall, LL. B.)

(A. Fuller.)

II. THE MEASURE. HOW do they do the will of God.

1. From love to God.

2. Cheerful alacrity.

3. With zeal and energy.

4. With humility and reverence.

5. With perseverance.

(J. Hambleton, M. A.)

2. That God's will may become the regulator of our wishes and pleasures.

3. That God's will may become ours, and not that it may destroy ours.

4. That God's will may be ours, not fitfully and in part, but constantly and perfectly.

(F. Edwards, B. A.)

1. To determine the locality of heaven will for ever exceed the ability of man on earth.

2. We can, however, describe its inhabitants.

3. We have to consider how they act.

II. ESTABLISH THE DOCTRINE IMPLIED. God has, and will exercise, the same authority over men on earth and angels in heaven.

1. Our first proof is from the dictates of conscience.

2. Confirmed from the deductions of reason.

3. Clear from scripture.

III. ENFORCE THE DUTY.

1. That obedience to the will of the Creator is essential to the welfare of every intelligent creature.

2. It is obvious if there had been no sin there would have been no suffering.

3. It is therefore evident that in order to be happy we must be in a state of acceptance with God.

(Congregational Pulpit.)

I. The laws of Nature seem to regard only(1) outward order and decency;(2) strict justice in our dealings.(3) They allow us to return like for like;(4) oblige us to no more temperance than can keep the faculties in good order.

II. The laws of the gospel require(1) inward purity and holiness;(2) extensive charity, whereby we are to rejoice with them that do rejoice, and mourn with them that weep.(3) To do good for evil.(4) To mortify our corrupt affections, and take up our cross and follow our Saviour. By this short view of these two rules of God's will, it appears that one is more extensive than the other, and that we cannot be said to fulfil the whole of that will without making the gospel the immediate rule of it.

(Thomas Mangey.)

(1)reminds us of our demerits,

(2)convinces us that the least blessings we receive are greater than the best of us deserve.

II. CONTENTMENT.

(1)An easy satisfaction with our present share of the bounties of providence,

(2)neither envying the more liberal allotments of other men, nor

(3)repines at its own.

III. PATIENCE.

1. Cheerful submission to whatever pains and afflictions we are at any time called upon to suffer.

2. Any troubles and trials we may be called upon to endure.

IV. QUIET SUBJECTION to the

(1)authority,

(2)full trust in the goodness, the

(3)wisdom, and the

(4)promises of God.These are virtues of so close an affinity and connection, that one of them can hardly subsist without the other. All of them are necessary to form and perfect that resignation to the will of God, for which we are taught here to pray.

(John Rogers, D. D.)

2. We should ascribe the sweet as well as the bitter experiences of life to the will of God.

3. We shall find in the Father's will being as well as doing. It will be in all our doings and desires.

4. In doing the Father's will it is manifest that many things we have loved will have to be laid aside.

5. The day when this prayer has its answer will be the day of God's revenge and victory, the revenge and victory of righteousness and love.

(W. Hubbard.)

2. They go from the immediate presence of God, hence their power and joy.

3. An angel's obedience is the obedience of a happy being. Obedience is the fruit of happiness.

4. It matters nothing to an angel what the work is which is given him to do.

5. The response to an order is always instant.

6. It is always primarily to Christ.

(J. Vaughan, M. A.)

(J. Vaughan, M. A.)

II. God's POTENTIAL will.

III. God's PERCEPTIVE will in relation to the human will.

IV. WHY SHOULD GOD'S WILL BE DONE? Because it is God's. Besides the benefits resulting, there is the joy in the very act of performing His will. It dignifies the humblest lot.

V. ANGELIC NATURE. The resemblance of obedience suggests resemblance of nature; angels only a higher species of man.

VI. ANGELIC OBEDIENCE.

1. Angels do the will of God lovingly.

2. They do it intelligently.

3. They do it prayerfully.

4. They do all God's will.

5. They do it always.

6. They all do it, and do it altogether.

7. They do it in the presence of God.

VII. Passive OBEDIENCE.

(Newman Hall, LL. D.)

1. That the will of God may be done by the will of man.

2. This is the prayer of a renovated will.

3. In this prayer to our Father we say with emphasis, Thy will be done.

II. How SHALL WE USE THIS PETITION?

1. Thy will be done in obedience to orders.

2. Thy will be done in submission under trials.

3. Thy will be done by surrender to Thy guidance.

4. Thy will be done in the use of means for Thy reign to come.

(Dr. Stanford.)

2. God has a will concerning our actions.

3. God looks on the heart.

4. Three points revealed concerning the life of angels.

(1)Their holiness;

(2)the vitality of their service;

(3)the love.Their angelic obedience is distinguished by holiness, diligence, love.

(1)We must cast away everything that defileth.

(2)We must stir up the gift that is in us to a lovelier, a brighter, a more kindling glow.

(3)Above all, by setting ourselves to that which is the very work of heaven — sympathy and love. In heaven there is no disobedience, no indolence, no selfishness.

(Dr. C. J. Vaughan.)

1. It is universal.

2. It is wise.

3. It is supreme.

II. Three things CONTAINED in this petition.

1. God's will done in the fulfilment of duty.

2. In the endurance of trial.

3. In the universal prevalence of holiness.

III. How is God's will done in heaven?

1. Harmoniously.

2. Cheerfully.

3. Promptly.

IV. The BLESSINGS THAT FLOW from acquiescence with the mill of God are innumerable.

1. It secures our happiness.

2. It secures our safety.

3. It secures our satisfaction.

(Dr. O. Winslow.)

II. Its application to the circumstances of our Christian life and CHARACTER.

1. AS the will of God embraces all beings, we as a unit-world in this moral system, must have our allotted part to sustain.

2. We are to say " Thy will," as opposed to the will of any other master.

3. The revealed will of God is to be the paramount, exclusive, all-determining law of human conduct. This conformity to the will of God will be exhibited(1) in an attitude of pious submission, under all that is hard to bear in His providential appointments;(2) in relation to our spiritual experiences.

III. The PATTERN of all acceptable obedience.

1. In the way of probation our compliance with the will of God is limited to the present state.

2. How are we to do the will of God?(1) In its integrity;(2) with delighted complacency in our obedience;(3) unwearedly. This shows us with what meek acquiescence we should pray. We have made mistakes enough by following our own will. Let there be no striving to get away from our providential lot.

(D. Moore, M. A.)

1. When we look upon ourselves, what a very disobedient thing obedience is. How men struggle to obey, and often to escape obedience. But turn to the angels.

1. Mark the entire submission of their intellect.

2. The absorption of their will.

3. The pliability with which they adapt themselves exactly to God's varying purposes.

4. Or pass from the act to the spirit — "They are beholding the Father's face."

5. God's will must be done in the way God wills it.

(J. Vaughan, M. A.)

2. Proposing the angels as a model of obedience gives us a most exalted notion of them and their performance of God's will.

3. In what way are they our models?

(1)As pure and holy creatures. We must therefore imitate their purity.

(2)As continually occupied in offices of praise and adoration of God. We must imitate their praises in our prayers.

(G. Moberley, D. C. L.)

1. Obedience to God takes its rise in God's revelation of Himself.

2. It is through acquaintance with the revelation of God we grow into knowledge of His will, and are guided in our desire for its accomplishment.

3. The revelation of God supplies the means for the accomplishment of the Divine will. It gives the power of obedience.

II. THE EXAMPLE.

(J. Pillars.)

(Newman Hall, LL. B.)

2. The revealed will of God.

3. The determining will of God.

4. The prescribing will of God.

5. The providential will of God.

(F. C. Blythe, M. A.)

2. Not my will.

(F. C. Blythe, M. A.)

2. We should deem it a great privilege to be allowed to do God's will, inasmuch that we are not only on the earth, but " of the earth earthy."

3. We are not to wait till we get to heaven to do God's will.

4. We are not to take any earthly standard as our aim.

5. The angels do God's will zealously, perfectly, orderly, constantly, cheerfully.

(F. C. Blythe, M. A.)

1. Angelic obedience is thorough.

2. It is continuous.

3. Prompt and lively.

4. Cheerful and loving.

5. Universal.

II. REASONS WHY WE SHOULD SEEK TO IMITATE the obedience of angels.

1. It will be a positive self-injury not to submit to Him.

2. God ever wills our present and everlasting welfare.

3. Perfect submission to the will of God is essential to our present happiness.

4. It is right.

III. WHAT MUST BE DONE BEFORE THE PRAYER OF THE TEXT CAN BE FULLY ANSWERED.

1. The Scriptures must be circulated over the entire globe.

2. We also need an unction from the Holy One.

(J. Morgan.)

2. There is in the celestial world a wide diversity of gifts and operations. The seraph's fire is combined with the cherub's strength.

3. There is war even in heaven to carry out the will of God in casting out evil from the world. "Michael and his angels fought against the dragon." Courage, self-denial, discipline, are the gifts by which victories are won.

4. It is a world of spirits — the spiritual unites and vivifies the whole. The hosts which really govern the world are the thoughts and consciences of men.

5. It is beneficial.

(Dean Stanley.)

2. That our dependence upon God for the supply of our bodily wants ought to be recognized.

3. That a sufficiency and not a superabundance of the supplies of life ought to be solicited.

4. That unneedful anxiety about the future ought to be condemned.

5. That all selfish grasping, and all unfair living upon others ought to be avoided.

(F. Edwards, B. A.)

I. WHAT IS HERE ASKED. The poor of God's flock have special interest in this prayer, and the rich have need of it.

1. That what they have may be preserved.

2. That they may have true enjoyment.

3. That they may suitably improve what they have.

II. THE SPIRITUAL BREAD.

1. God alone can break this bread to you.

2. You shall eat bread in the kingdom of heaven.

(W. Wilkinson, M. A.)This is the language of — personal need, conscious dependence, quiet contentment, childlike trust, and fraternal sympathy.

(F. J. A.)

II. By doing so, we also imply the sense we have of our total dependence upon God; avowing ourselves to subsist by His care and bounty.

(1)Disclaiming all confidence in any other means to maintain or support us; in

(2)any store we may have laid up, or

(3)estate we pretend to.

III. We are taught our duty of being willing continually to rely upon God.

(1)We ask not that God would give us at once what may serve us for ever, and put us out of any fear to want hereafter;

(2)we ask not for that which may suffice for a long time, for many years, months, or days; but

(3)that God would give us to-day, or rather day by day; that is, that He would constantly dispense what is needful for us.

IV. We must esteem

(1)God's providence our surest estate;

(2)God's bounty our best treasure; and

(3)God's Fatherly care our most certain and most comfortable support.

V. We learn to ask only for so much as shall be fit to maintain us, not for

(1)rich or plentiful store; not for

(2)full barns nor

(3)heaps of treasures, wherewith to pamper ourselves; but for

(4)daily bread, a moderate provision then to be dealt to us when we need it.

(Isaac Barrow, D. D.)

I. We are to make that the only subject of our prayers, which religion allows us to desire.

(1)The gospel, not the

(2)insatiate appetites of men, is to be the measure of their wants.

(3)A Christian must not by prayer seek for anything which is contrary to his holy profession to enjoy.

II. This petition for daily bread shows the true measure of Christian philosophy.

1. It requires us to restrain our wishes by our wants, which are both few and easily supplied.

2. God allows us to ask nothing of Him, but what we may with purity desire, and with innocence enjoy.

3. Religion makes us truly rich in making us temperate, content, and independent. True happiness of man consists not in the extent of possession, but in the restraint of desire.

(Thomas Mangey.)

1. For they are good and useful to us in the course of our service.

2. Without them we are exposed to many temptations. Prayer easeth you of a deal of carking about them.

II. We must ask for them LAWFULLY.

1. Not preferring these temporal things before His favour, and the graces of His Spirit.

2. In moderate proportion.

III. We must ask them WITH HUMILITY AND SUBMISSION to the will of God.

1. Not for ostentation and riot, that we may live at large and at ease, but that Thy name may be glorified, and that we may be supported in service.

2. We must not come and challenge it, as if it were our due.

3. We must not use the plea of merit, but of mercy.

(Thomas. Manton, D. D.)

1. Bread means that which is needful to support the life of the body.

2. That which is needful to support all our life in this world.

3. Is prayer that we may have enough.

II. We would now separate the phrase "GIVE us" that we may think over its special meaning.

1. It implies acknowledgment of dependence.

2. We know that giving is His delight.

3. We mean, give this, for thou art our Father.

4. We mean, through a blessing on our own right use of means.

5. When common means are not within our power, by means of Thine own.

III. Place the emphasis on "OUR." We do not ask for the bread belonging to others.

IV. We next dwell on "THIS DAY."

V. This petition suggests A HIGHER PETITION — for heavenly broad.

(Dr. Stanford.)

II. The Giver, "our father." God is the universal giver. Giving implies personality, thought, emotion.

III. The GIFT — "daily bread." Religion sanctifies common life.

IV. The COMMUNITY of the gift.

V. The CONDITIONS of the gift.

1. Honesty.

2. Industry.

VI. The PERIOD of the gift. A warning against covetousness. VII. PRAYER for the gift.

1. It teaches humility.

2. It encourages filial confidence in little things.

3. It prompts to daily gratitude.

(Newman Hall, LL. B.)

II. The GIFT. All bread comes from God. Bread has an eternal meaning.

III. The EXPANSION of the gift.

1. This little word "our" excludes every calling which is injurious to the interests of our fellow men.

2. We are to think of the poor and needy.

IV. The LIMITATION of the gift — "To-day."

1. Christ would have us free from anxious care.

2. It teaches moderation and contentment.

3. Sometimes God tries the faith of His people, and they are in difficulties about their daily bread.

(Dr. Saphir.)

2. Our intimate dependence upon God.

3. We virtually ask for ability and opportunity to obtain our daily bread. The blessing involved in the very effort for acquisition.

4. The relative dependence of others upon us.

5. Our wants are always new " daily."

(E. H. Chaplin.)

II. How the supply is granted. He grants strength of body for toil; by the wonder-working of His providence.

III. God's blessings are gifts.

IV. God will have us live upon His bounty day by day.

V. The unselfishness and sympathy of the petition — "give us."

VI. Contentment with God's measure supplied is taught by this petition: not what we wish, but what we need.

(Dr. O. Winslow.)

1. That temporal blessings are necessary for our happiness.

2. That we can look for them only as they are the free gift of God.

3. It supposes our right to this form of good to be forfeited and lost.

II. The FORMS OF DESIRED GOOD which are to be commended under this clause.

1. Bread the representative of all forms of temporal blessings; a healthy mind, continued energy, for the duties of our calling.

2. The Divine blessing on the gifts we have. Let us never ask for bread without the blessing.

III. Practical LESSONS.

1. A protest against our sumptuous and luxurious living.

2. Against all covetous and inordinate desires.

3. Against carefulness.

4. An admonition to mercifulness and brotherly love.

5. Prayer must be a "daily" exercise of the Christian life.

(D. Moore, M. A.)

2. The faith of the prayer. Hard to trust God for temporals.

3. The moderation of the prayer

(1)of time,

(2)of matter,

(3)of degree.

(J. Vaughan, M. A.)

1. The principle of dependence is developed in it.

2. The principle of moderation.

3. The principle of tenderness towards others.

II. The encouragement to go to God for the bread that perisheth.

1. It is to His Father He goes.

2. It is to the Father who gave us His Son.

III. The still HIGHER ENCOURAGEMENTS TO PRAY FOR THE BREAD ETERNAL.

1. From considering the Bread itself. Here no moderation is needed.

2. Here are absolute promises.

3. Covet larger portions of the Bread.

(J. H. Evans.)

(Newman Hall, LL. D.)

II. It is an acknowledgment of entire and constant DEPENDENCE on God.

III. It is the language, of MODERATION.

IV. It breathes a spirit of TRUSTFULNESS.

V. The language implies personal effort to gain the bread.

VI. It is the language of brotherly ANXIETY AND LOVE. VII. The GREAT END for which all bread, temporal and spiritual, should be sought and used — the promotion of God's glory.

(J. Morgan.)

(Dr. Stanford.)

2. And as moderation in our desires is here commanded, so is thankfulness for ordinary benefits.

(F. C. Blyth, M. A.)

2. The Word of God (Matthew 4:4).

3. God the Word (John 6:35).

4. The Holy Eucharist.

(F. C. Blyth, M. A.)

2. Diligence in our calling. 3, Necessities for us, superfluities for our brethren. (F. C. Blyth, M. A.)

2. As we eat with our households so we should pray with them.

(F. C. Blyth, M. A.)

2. Each new day is a special gift from God, in which are contained all the possibilities of His grace.

3. What is our whole lifetime but a day!

4. To any earthly friend we should be ashamed thus frequently to ask a favour.

(F. C. Blyth, M. A.)

(F. C. Blyth, M. A.)The wise man, as he looks forth upon the riches and luxuries with which the worldling loves to surround himself, learns to say with Socrates, "How many things there are that I do not want!"

I. A debt of DUTY, worship, and obedience;

II. A debt of PUNISHMENT.

(Thomas Manton, D. D.)

2. We are led to separate between the fact and theory of forgiveness.

3. We are led to regard forgiveness as a favour, and not as a claim.

4. We are reminded of the only condition upon which forgiveness can be extended to us.

5. We are taught to comply with the condition which is required.

(F. Edwards, B. A.)

II. It is implied on God's part, that He VOUCHSAFES PARDON ONLY UPON THESE TERMS; yea, more, that He doth truly promise pardon upon our performing this condition.(1) It also implies a consent on our part, and(2) submission to this condition, as most equal and reasonable.(3) If we break it, if we retain any uncharitable inclinations, we deal falsely with God; we forfeit all pretence to mercy and favour from Him; we are neither qualified for mercy, nor shall obtain it from God.

(Isaac Barrow, D. D.)

II. It is a prayer for the forgiving of our sins As THE CHILDREN OF GOD.

III. Sin is described as a DEBT.

IV. This is a prayer for GRACE.

V. In this prayer for forgiveness we MUST FALL IN WITH THE DIVINE PLAN for its bestowment.

VI. The DECLARATION connected with the prayer.

(Dr. Stanford.)

1. A debt is what we owe.

2. We have failed to discharge it.

3. Let us glance at some items in the account.

(1)Wrong to the property of our neighbour;

(2)To his reputation;

(3)To his person.

4. Sins as debts

(1)are entered in God's books.

(2)They increase.

(3)Can never be discharged.

(4)They cannot be transferred to any fellow creature.

(5)They cannot be escaped by lapse of years or change of residence.

(6)Payment will be claimed.

II. THE DEBTS OF GOD'S PARDONED CHILDREN.

III. Our FATHER'S FORGIVENESS.

1. Absolute.

2. Immediate.

3. Complete.

IV. PRAYER FOR PARDON. Includes —

1. Conviction of guilt.

2. Contrition.

3. Confession.

4. Purpose of reformation.

V. FORGIVENESS OF ONE ANOTHER.

1. Human forgiveness.

2. Human forgiveness a condition of the Divine.There can be no genuine prayer for pardon unless we cultivate a forgiving spirit: —

1. Pardon is always linked with repentance of sins, and these include an unforgiving spirit.

2. Faith in God's mercy is incompatible with unmercifulness in ourselves.

3. Gratitude to God for pardon received or expected prompts forgiveness of others.

4. This prayer includes those who wrong us.

5. It is the prayer of a child of God.

(Newman Hall, LL. B.)

2. Without this loving spirit we cannot truly worship God.

3. He who does not for give forsakes the spirit of the gospel, and returns to the spirit of legalism.

4. He who does not forgive will soon lose the sense and enjoyment of God's pardon.

5. He who does not forgive lacks one of the great evidences and confirmations of faith.

(Dr. Saphir.)

I. Man is God's debtor.

1. As regards his being.

2. His moral debtor.

3. Christ the real paymaster of His people.

II. The import of the petition.

1. It at once confronts us with the sin. forgiving God.

2. There is unselfishness in the petition — "us."

(Dr. O. Winslow.)

I. There exists a great necessity for the exercise of this godlike precept of forgiveness.

1. In the family circle.

2. God's forgiveness of us the rule and measure of our forgive. ness of others.

(1)God forgives immediately.

(2)God forgives fully.

(3)God forgives heartily.

(4)God forgets as well as forgives. "I will remember them no more for ever."

(Dr. O. Winslow.)

II. A reference to our own MORAL CONDITION AND CIRCUMSTANCES.

1. These words presuppose in us some failure of moral obligation.

2. That sin unremitred has an indelible place in the Divine remembrance. Debts are registered.

3. The need of an individual interest in the provided atonement for transgression.

III. The scriptural CONNECTION between the forgiveness we seek of God, and the forgiveness we may show to our fellow man.

1. The words suppose us to have sacred or relative rights which, as appertaining to our station, every other person is under obligation to acknowledge. This prayer implies that in the case of invaded rights we seek only such restitutions as are necessary to social security; not resentment.

2. The exact force of the connecting particle "AS" in this petition. The word has various meanings, ground or reason — this would attribute to man the meritorious initiative in obtaining his own pardon. Sometimes the word is used in the sense of similitude — God infinitely above man in the way and measure of His forgiveness. It is used both as an ordained condition and as a ground of hope. This connection between our mercy and what we expect is one of unalterable necessity.

IV. The MOTIVES which concur to enforce the duty.

1. What kindness is it to ourselves to forgive.

2. What a victory is it over our enemy to forgive.

(D. Moore, M. A.)

1. Absolute in character.

2. Immediate in time.

3. Universal in extent.

4. It is an easy thing to use a result, while we are totally unobservant of the great processes by which that result has been produced.If God had forgiven without this process He would not have manifested any great abhorrence of sin.

(J. Vaughan, M. A.)

2. A sense of fear.

3. A sense of perplexity.

4. A feeling of hatred.

(F. C. Blyth, M. A.)

2. Whose disciples we are (1 Peter 2:23).

3. How often our Lord has forgiven us.

4. How small is the debt our fellow servants owe to us compared to the stun we owe to our Lord.

5. An unforgiving spirit towards others disqualifies us for forgiveness.

6. If we forgive our brethren their wrongs we turn those wrongs into blessings.

2. As an argument.

3. As an example.

(F. C. Blyth, M. A.)

1. An humble confession of sin.

2. True penitence.

3. Filial confidence in God.

II. THE ADDED CLAUSE.

1. This language as preceptive. It has the force of a precept.

2. It is solemnly admonitory. God will not forgive us unless we forgive.

3. It is promissory. I have forgiven, do Thou, Lord, forgive, as 'Thou hast promised.

4. It is abundantly consolatory.

(J. Morgan)

1. It supposes obligation.

2. It supposes obligation undischarged.

3. It is an obligation that cannot be denied.

4. It is an obligation that cannot be ignored.

5. It is an obligation that cannot be transferred.

6. It is an obligation that cannot be run away from.

II. How THIS DEBT MAY BE CANCELLED.

1. Not by repentance.

2. Not by good works.

3. Not by any amount of seeking and striving.

4. But solely by the grace of God forgiving the debt for the sake of Jesus Christ.

(Amer. Hom. Rev.)

(Newman Hall, LL. B.)

2. It traces temptation to the source whence it originates.

3. It intimates that temptation generally results in sin.

4. It expresses on our part a shrinking from temptation through a sense of weakness.

5. It is a joyful acknowledgment of God's power and strength to rescue us.

(F. Edwards, B. A.)

1. Persons who are unhappy often murmur against the government of God.

2. To "withhold prayer before Him.

II. THOSE TEMPTATIONS RESPECTING MANKIND.

1. They are tempted to hate their race.

2. A determination to change their position.

3. A temptation to destroy their enemies.

III. THE TEMPTATION THAT COMES UPON 'THE UNHAPPY THEMSELVES.

1. To obtain unlawful information respecting their destiny.

2. To secure an oblivion of their wretchedness.

3. To seek to obtain relief by suicide.

(J. Blackburn.)

I. If God, provoked thereto by our careless-hess, doth justly bring us into, or doth let us enter into temptation, we shall infallibly run into many grievous sins and mischief.

II. We continually NEED GOD'S INSTRUCTION TO GUIDE US, God's hand to uphold us, God's care to guard us.

(1)When our condition and circumstances minister dangerous occasions of sin;

(2)When the world would frown or smile us into it; or

(3)Satan thrust us toward it;

(4)Then, in such cases and seasons, God's interposal is necessary to remove those temptations, or to support and defend us from the prevalence of them.

(Isaac Barrow, D. D.)

II. The petition is not the effect of sloth, but a wise provision for our safety, and we thereby only desire to be discharged from such trials as make our perseverance not only difficult, but doubtful.

III. We, in this petition, desire God to excite our own care and watchfulness. Humility, caution, and charity are the several lessons which we are taught in the right use of this prayer.

(Thomas Mangey.)

1. It implies that our Father is our Leader.

2. We make this appeal to our Father with a sense of His nearness.

II. This petition comes from the fear that when, in answer to the last petition, our sins are forgiven, WE SHALL BE TEMPTED TO SIN AGAIN.

III. We thus pray because we know that our PATH ABOUNDS WITH INSTRUMENTS AND OCCASIONS OF TEMPTATION.

1. In business.

2. By the habits of society.

3. We may be led into temptation by retiring from the world.

4. We may be so led even when we feel most secure from it by communion with God.

IV. It implies a SENSE OF OUR OWN TEMPTABLENESS.

V. THAT WE HAVE NO WILL TO GO INTO TEMPTATION UNLESS IT BE THE WILL OF GOD TO LEAD US INTO IT.

(Dr. Stanford.)

1. Inducement to sin.

2. Afflictions or trials are temptations in the sense of being tests of faith.

3. Temptation for the distinct purpose of testing (Genesis 22:1).

II. WHAT IS MEANT BY ASKING GOD NOT TO LEAD US INTO TEMPTATION.

III. CONSOLATION for the tempted.

1. Temptation is not sin.

2. Temptation is not peculiar to the individual.

3. Christ Himself was tempted.

4. The prayer is presented to our Father.

IV. PRACTICAL LESSONS:

1. We should not go into temptation.

2. We must resist temptation in the way Christ Himself has appointed.

3. We should specially guard weak places in our defence.

4. Turn stumbling-blocks into stepping-stones.

5. We should not bring others into temptation.

(Newman Hall, LL. B.)

2. We are concerned about the safety of others as well as our own.

3. When you notice the sins and failings of your fellow-Christians, remember they were tempted.

4. The special temptations of the believer.

5. The most gifted, perhaps the most tempted.

6. The safety of the believer.

7. Jesus protects us by His loving sympathy, faithful intercession, and by the gift of the Holy Spirit.

(Dr. Saphir.)

II. WHAT IS TO BE UNDERSTOOD by this petition. It does not imply exemption from temptation. The Lord likes to know the reality of the grace of His people. Leads them to watchfulness. God does not entice men to sin. A wise prayer. A holy prayer.

(J. H. Evans.)

1. There are temptations that arise from the power of Satan.

2. From the world.

3. From within the Christian.

II. THE PETITION.

1. The entire exemption of the believer from temptation would be exemption from some of the greatest blessings of his life.

2. We are not to infer that God can solicit men to evil.

3. The prayer is that God would, by His providence, keep His child out of the way of temptation.

4. That God would either weaken the power or remove entirely all existing temptation.

5. It is a petition that God would not withdraw His restraining check from the believer.

6. It asks to be preserved from the great tempter.

III. PRACTICAL CONCLUSIONS:

1. While praying not to be led into temptation, we should be watchful against voluntarily running into it

2. The unselfishness of the petition — "us."

3. It is offered in the name of the Tempted One.

(Dr. O. Winslow.)

I. TEMPTATION GENERALLY, as belonging of necessity to the condition of moral agents. The word temptation suggests moral experiment for good or evil. It has come to mean invitation to sin. Exposure to illusory suggestions is only what the analogy of natural government would lead us to expect. In our ordinary worldly interests what attractiveness appears to hang about a wrong course of conduct, whilst difficulty seems ever to dissuade us from what is right. We find that men are free to stand or fall.

II. IN WHAT SENSE GOD CAN BE SAID TO LEAD US INTO TEMPTATION,

1. When God brings us providentially into the neighbourhood of hurtful influences.

2. When He allows temptations to come upon us with all their unmitigated force without restraining influences. God never leads us into temptation to make us fall.

III. How much of the leading into temptation is DUE TO OURSELVES.

1. The blame is our own when we without cause expose ourselves to any moral hazzard.

2. When we allow ourselves to be carried away by sinful conformity to the world.

3. When we do not habitually restrain those tendencies and appetites, without which any temptation would be powerless.

IV. The BENEFICIAL ENDS for which our temptations may be permitted.

1. In order to the trial of our religious sincerity.

2. In order that God may get honour to Himself by our successful resistance.

3. The mercifulness of those permitted trials, in that our very failures may conduce to our greater spiritual humility. We should never separate the prayer for deliverance from the pledge to keep ourselves.

(D. Moore, M. A.)

(J. Vaughan, M. A.)

(Newman Hall, LL. D.)

(Newman Hall, LL. D.)

(Newman Hall, LL. D.)

(Dr. Stanford.)

(Dr. Stanford.)

2. Temptation is a necessary element in a life of probation, such as our life on earth is.

3. It is a useful discipline to brace our energies and increase our strength.

4. If successfully overcome they confirm our graces and become helps in the way to heaven.God may be said to lead us into temptation —

1. By the dispensations of His providence.

2. By giving Satan permission to tempt us.

3. When He leaves us to ourselves.Lessons:

1. To know and acknowledge our own weakness.

2. Temptation not a thing to be courted, but feared.

3. Cannot be avoided by the saintliest.

4. Are under God's control.

5. We must pray against temptations, especially such aa we feel we are most likely to fall under.

6. To prayer we must add watchfulness.

7. We must avoid the seducing opportunities of evil.

8. How many lead themselves into temptation.

9. We must be content to deny ourselves some things that are lawful if we would not be lead to the commission of what is unlawful,

10. We mast be jealous about the approaches of temptation.

11. We must beware of little temptations.

12. We must listen to the slightest whispers of conscience.

13. We must remember "the devil varies his temptations to suit the changing circumstances of our life.

14. The consciousness of our own individual danger must not make us insensible to the need of our brethren.

(F. C. Blyth, M. A.)

(South.)If you would not be drowned, what do you so near the waterside.

(Baxter.)

(C. H. Surgeon.)

2. This petition does not mean that we should ask God to give us an easy time.

3. Temptations are just as liable to come to men from things that are good as from things that are bad. What is nobler than industry well applied — property — regulated anger? These are full of temptations to avarice, etc. The Divine conception of life is that it is a conflict.

4. Modes of resisting temptation. Many of them are to be forestalled. We are to watch against weak hours. A safeguard against temptation is the strengthening of the natural antagonisms of the passions; over against cruelty lies benevolence, etc.

(Beecher.)

II. THE EVIL OF SIN IS GREATER THAN THE EVIL OF TEMPTATION.

1. Because it separateth us from God. Poverty, sickness, blindness, loss of goods — let a man be never so low, yet, if in a state of grace, the Lord taketh pleasure in him.

2. Because it depriveth us of God, who is the fountain of our comfort.

3. It reproveth our folly. We complain of other things, but do not complain of sin, which is the greatest evil. The evil of affliction is but for a moment; like rain, it drieth up of its own accord; but the evil of sin is for ever, unless it be pardoned and taken away. Sin is the cause of all the evils of affliction; therefore, when we complain, we should complain not so much of the smart, as of the cause of it.

(Thomas Manton, D. D.)

2. It regards our personal deliverance from evil as our great need.

3. It leaves with God the decision as to what is evil.

4. It leaves with God both the mode and time of the desired deliverance.

5. It recognizes our dependence on God for this desired deliverance.

(F. Edwards, B. A.)

(1)moral and spiritual; or evil,

(2)penal and afflictive. From all

(3)mischief, from the

(4)root of all evil.

II. We absolutely request of God that He, in His mercy, would also deliver and free us from

(1)remorse of conscience,

(2)anguish of spirit for having violated His laws, and neglect of duty; from

(3)blindness of mind,

(4)hardness of heart,

(5)want of love, reverence, devotion toward God; of

(6)charity and good-will toward our neighbour.

III. We are hereby taught not to be studiously punctual and particular in oar prayers, as if God needed our information, or were apt to neglect the particulars concerning our good.

(Isaac Barrow, D. D.)

2. It is the natural language of the human heart. It is the utterance of fear.

3. It is the prayer of wise self-distrust.

4. It must always be a prayer springing from our trust in God.

5. The prayer now beet)rues an aspiration, a prophecy. It gathers up all the great hopes and faiths of the gospel.

(W. Hubbard.)This prayer implies —

I. That we are living in a world in which is the presence of evil.

II. That those who use it are under a sense of being in bondage to evil.

III. Nothing less than the omnipotent arm of God can deliver us from this evil.

IV. That nothing can be satisfying to the Christian but the entire expulsion of evil from the world.

V. Let our petition be presented in fervent faith of an answer.

(W. Dodsworth.)

1. From the evil of sin.

2. From the evil of the world.

3. From evil men.

4. From the Evil One.

5. A daily prayer: what evil one day may expose us to.

(Dr. O. Winslow.)

1. The existence of orders of beings superior to the human race is antecedently probable; as those below us, so some above. Scripture confirms this.

2. What are the limits of this agency, and how are the personal attributes requisite for its success to be reconciled with our notions of a finite being? Satan has some form of access to the heart, he has insight into our ruling mental tendencies.

II. The MEANS USED by Satan for the carrying on of his designs.

1. Our enemy is personal.

2. He avails himself of outward accidents to stir up motions to evil.

3. When he cannot find, he seeks to make, occasions of sin.

4. He turns our permitted enjoyments into evil; our friendship, our religious feelings.

III. The provisions made for our deliverance from this adversary,

1. The restraints constantly put upon the tempter in the exercise of his own power.

2. A gracious Father has provided many forms of unseen and unknown deliverance.

3. God more generally delivers His children from the adversary by enabling them to deliver themselves. We must resist

(1)at first

(2)earnestly.

(D. Moore, M. A.)

I. EVIL IS AROUND AND WITHIN US.

II. Evil has a central unity — "the evil."

III. WHO delivers. God delivers in Christ.

IV. The promise involved in the petition. In the resurrection delivered from evil.

(Dr. Saphir.)

1. The true suppliant will try to see evil from the point of view from which God sees it.

2. There is no good which has not in its constitution some evil, so there is no evil that is not mingled with some good.

3. An enlightened man will leave the time and way of deliverance to God.

4. God's plan is by ransom; He delivered Christ to evil that He might deliver you from it.

5. The believer's liberty, sanctity, and rest.

(J. Vaughan, M. A.)

II. The evil caused by yielding to the evil one — THE RESULT OF SIN.

III. The evil in OURSELVES.

(Newman Hall, LL. B.)

1. Not the world.

2. Not affliction.

3. Not death.

4. But sin.

II. NOTES ON THE PETITION.

1. In offering this petition we have to keep in mind the whole connection — connect it with the prayer for forgiveness, with the prayer against temptation.

2. We offer this prayer in that Jesus is the medium of deliverance.

3. This prayer fits the lips of Christians in a time when old sins seem to recover new power.

4. Our thoughts rush forward to the day when this prayer for deliverance from evil will have its finished and perfect answer.

(Dr. Stanford.)

(F. C. Blyth, M. A.)

2. If we cry for deliverance it is because we have a lingering recollection of a promise that there will be a Deliverer.

3. But God's children intelligently offer this prayer to the Divine Father; they feel that He is not the Author of evil.

4. As brethren we pray this petition: the successive generations have used it.

5. Estimate the price paid for deliverance; not silver and gold.

(Dr. Cumming.)

(Dr. Stanford.)

1. If this be granted all other blessings are comprehended in it.

2. It will grant us the gift of perseverance.

3. It presupposes all that has gone before.

(F. C. Blyth, M. A.)

1. God's kingdom is universal over all men or things, over all persons in the world.

2. It is special. Which notes His relation to the saints. It is the duty of a king to defend his subjects and provide for their welfare.

II. The POWER. Titles without power make authority ridiculous. We can ask nothing but what God is able to give — yea, above our asking.

III. The GLORY. The honour and glory of all will redound to God, the comfort accrueth to us.

IV. The DURATION. For ever. All excellencies which are in God, are eternally in God.

(Thomas Manton, D. D.)

I. Thou hast a perpetual and unmoveable authority whereby justly to dispose of all things; an indefectible and irresistible power, whereby Thou canst effect whatever seems just and good to Thee.

II. Therefore we profess only to rely upon, and seek help from, Thee; with hope and confidence we address ourselves to Thee for the supply of our needs.

III. Thine is the glory; all honour and reverence, all love and thankfulness, are due unto Thee, therefore we render our adorations and acknowledgments to Thee.

(Isaac Barrow, D. D.)

I. The KINGDOM — "Thine."

1. By eternal right.

2. By assuaging wrath.

3. By infinite purchase.

II. THINE IS THE POWER.

1. Upon the intellectual world.

2. Upon the political world.

3. Upon the ecclesiastical world.

4. Upon the invisible world.

III. THINE IS THE GLORY.

(T. Mortimer, M. A.)

2. That the power by which our desires are brought about is Divine, and not human.

3. That our certainty of success is based upon our faith in God.

4. That our confidence in our prayers ought not to waver.

5. That our prayers ought always to be confirmed and ratified by ourselves.

(F. Edwards, B. A.)

I. WHAT IS HERE ASCRIBED TO GOD. The kingdom. The glory.

II. THE ADVANTAGES ARISING FROM THIS ASCRIPTION OF PRAISE. We shall feel that we have presented to God the strongest arguments to ensure an answer to our prayers. We should be encouraged to expect great things in answer to our prayers. We shall feel how eternal and unchangeable is the basis upon which our expectation rests. We shall feel calm and hopeful after prayer, whatever the circumstances in which we are placed, or our views of the world around us,

(W. O. Lilley.)

1. Of nature.

2. Providence.

3. Grace.

4. Glory.

(Dr. O. Winslow.)

1. Praise is the most disinterested form of religious worship.

2. It is a divinely appointed type of devotion because of its inspiring and elevating influence upon the mind of the worshipper himself.

3. Praise comes nearest to the worship of heaven.

II. Those CHARACTERISTICS of His holy nature and ground for which we are here taught to show forth His praise.

1. We ascribe to the object of our adoration boundless and universal sovereignty.

2. We are instructed to make grateful mention of His omnipotence.

3. His glory.

4. But our doxology rises in the majesty of its ascriptions — dominion, power, glory — for ever.

(D. Moore, M. A.)

1. Prayer ends in praise. Our God who sees the end from the beginning, sees praise in every petition.

2. Praise is the language of the soul in communion with God.

3. It is the culminating point of prayer.

4. The doxology is an argument.

5. Praise is faith and more than faith, it is an anticipation of heaven.

6. The great bond of union is praise.

7. Praise is God's gift.

II. THE THREEFOLD ASCRIPTION OF PRAISE.

1. There is the kingdom.

2. The power.

3. The glory.

III. THE KINGDOM, POWER, AND GLORY, AS BELONGING TO THE TRIUNE GOD.

IV. FOR EVER.

(Dr. Saphir.)

II. An argument in prayer.

III. An ascription of praise.

(Newman Hall, LL. B.)

1. All prayer should gather itself up and crown itself in praise.

2. Praise should not be for gifts and graces, but for what God is in Himself.

II. AN ARGUMENTATIVE doxology. "For thine," etc. It establishes a plea for every petition.

III. The virtue and sufficiency of prayer lie in a threefold recognition of God.

1. His kingdom — perfect, sovereign, regal.

2. True prayer never stops to ask how.

3. It fixes itself on the glory of God.

(T. Vaughan, M. A.)

2. It announces God's truth and faithfulness.

3. It is the name of Christ.

4. It is the seal of prayer.

5. It is the voice of faith.

6. It is the answer of a good conscience.

7. It is a renewal of our dedication to God.

(Dr. Saphir.)

2. Christ is the amen of the Father's holiness.

3. Christ is the amen of the Father's sovereignty.

4. Christ is the amen of the Father's will.

5. Christ is the amen of the Father's bestowment.

6. Christ is the amen of the Father's forgiveness.

7. Christ is the amen of the Father's guidance.

8. Christ is the amen of the Father's deliverance.

9. Christ is the amen of the Father's eternal kingdom and power and glory.

(R. W. Percival, M. A.)

II. That if ever man be saved it must be by AN ACT OF PURE MERCY.

III. That the Scriptural character of the Almighty ENCOURAGES US TO CONFIDE IN HIM FOR FORGIVENESS.

1. Because the love of God has laid such a foundation for its exercise.

2. It is seen in the earnestness of His invitations.

3. In the promises of His word.

4. In the persons whom He has saved;

(1)their number;

(2)their character.

IV. That however free the mercy of God is to man, A MERCIFUL DISPOSITION TOWARDS OUR FELLOW-CREATURES IS NECESSARY to its enjoyment.

1. It cannot, according to the general tenour of Scripture, condemn self-defence by lawful means.

2. There is a connection between forgiving and being forgiven.

3. Reason establishes this connection.

(J. E. Good.)

1. To manifest and promote sorrow for sin, etc. (Isaiah 58:5).

2. Self-denial, and a means of mortification.

3. That it may help to prayer and other holy duties. These things manifest the reasonableness and importance of fasting.

II. How THE HYPOCRITES FASTED. Partial, insincere, selfish, self-righteous, external, etc. How much reason is there to think that thousands among us fast in this way!

III. How THE TRUE PEOPLE OF GOD OBSERVE THIS DUTY. They are sincere and deeply affected with their own sins, etc. (Joel 2:12-17; Exodus 9:4; Daniel 9:3; James 4:9, 10). They intend the glory of God (Matthew 6:18), and the mortification of sin in themselves and others, and the reformation of the nation (Romans 13:14; Romans 8:13; Galatians 5:16-24). They are humble, spiritual, consistent, practical (Joel 2:14; Isaiah 1:16; Isaiah 55:6, 7; Matthew 3:7-10; Luke 3:7, 9; Luke 13:1-9; James 4:8; Isaiah 1:17; Isaiah 58:7; Psalm 48:25; Luke 3:11).

(J. Benson.)

1. By selecting for our friends and companions those who are children of God, so that each departing one is an actual increase of the holy treasure which is awaiting us in another state. To Christian man, death only sweeps the field to house the harvest. The treasures of his heart are only locked up from him for a little while, to be opened presently, in greater loveliness, where everything is real, and every reality is for ever. It will be our greatest joy to meet in heaven those to whom we have been useful in this life.

2. The motive of any action will carry it higher than its present and visible scope. Every man has his time, talents, influence, and money, as working materials. If he so use these that he is constantly considering their value for eternity, he is putting treasure in God's bank.

3. It is the power of faith to appropriate everything it grasps. You send on your affection to occupy heaven; you have a present enjoyment of your reversion. You increase your treasure in heaven by continued acts of faith in Jesus Christ.

4. By thus throwing yourself into another world this life will appear an impoverishment thing.

(J. Vaughan, M. A.)

1. The treasures of earth are evanescent.

2. The lawful possession of earthly treasures is no sin.

3. The text does not object to your getting rich in a righteous way.

II. LAY UP TREASURES IN HEAVEN.

1. Because its bank is strong in its independence. Banks and firms are much like ninepins with which children play; when one pin falls the others fall also. But as for the bank of heaven, it is strictly independent; it is the only bank of its kind in the universe.

2. Because the omniscience of the Banker is the very best security. Could men foresee financial disaster they would avoid it.

3. Because this bank can never be broken into.

4. It is the only bank that can help you at death. You cannot very well trade in France with English money. You must change it into French money. But no earthly bank can change its coin so as to ferry you across Jordan.

5. Bank not with evil any longer.

(J. O. Davis.)

(J. O. Davis.)

(H. W. Beecher.)

1. The heart of man is the governing principle of his actions.

2. This too high estimation of the things of the world leads to an undue degree of solicitude for their acquisition, which the precept under consideration is designed to repress.

II. THE OPPOSITE DUTY which we are required to discharge.

1. The objects exhibited to our attention — "Treasures in heaven."

2. The exhortation to secure an interest in this felicity.

III. The SATISFACTORY REASONS on which these directions are founded.

1. The uncertainty of earthly good.

2. The reality of that which is Divine.

3. And the powerful influence which our possessions have over our affections. Learn:

1. The folly of the worldly-minded man.

2. The wisdom of true piety.

(J. E. Good.)

I. As an ENTIRE PROPOSITION IN THEMSELVES.

1. Every man has something which he accounts his treasure or chief good. This is apparent —

(1)From the activity of man's mind;

(2)From the method of his acting,

2. Whatsoever a man places his treasure in, upon that he places his heart also.

(1)A restless and laborious endeavour to possess himself of it.

(2)He places his whole delight in it.

(3)He supports his mind from it in all his troubles.

(4)For the preservation of that he will part with all else besides.

II. As AN ARGUMENT. TWO rivals for the affections; man cannot fix on both.

1. Consider how far inferior the world is to man's heart. Its enjoyments are

(1)Indefectible;

(2)Endless;

(3)Not to be taken away.

(Dr. South.)

I. THAT WHICH WE MOST DESIRE WE MOST WISH TO KNOW ABOUT. Let a man be actuated by strong desire for salvation and he will never cease to inquire till he has found it. In proportion to the laboriousness of the search is the largeness of the discovery; the "whole body" is "full of light."

II. HE THAT HATH SINGLED OUT ETERNITY AS THE OBJECT OF HIS PURSUITH PROVES THAT HE HAS A JUST ESTIMATE OF ITS IMPORTANCE AS COMPARED WITH TIME. To our optics magnitude is reversed; but let it be seen in its just proportions and all the prospects of futurity are altered. This will bring justice and order into the whole perspective of being. What a view do we get of time if we measure it on the scale of eternity. This sweeps away a multitude of errors, and the whole body becomes "full of light." One principle will often throw light over the whole field of contemplation. We must not try to unite the interests of both worlds; this has more than a distracting, it would have a darkening, effect. Another mode in which singleness of eye entails light is by the reflex influence of obedience on faith. The more we prepare for heaven and the further we get on the way to it, the light grows brighter and brighter. Every accession of grace brings new light. The path of the just is as the shining light.

(Dr. Chalmers.)

(Dr. Chalmers)

1. It; implies the contemplation of one object. "One thing have I desired of the Lord." "One thing is needful."

2. Clearness of perception is implied.

3. Undeviating attention to the object of our view.

II. WHAT IS TO BE UNDERSTOOD BY THE FULNESS OF LIGHT WHICH IS SAID TO ATTEND ITS VISION? Light is an emblem of knowledge, happiness, usefulness.

1. Then Divine knowledge springs from the contemplation of God.

2. Light is an emblem of happiness.

3. Light is an emblem of usefulness.

(J. Curwen.)

2. Metaphorically: Light is the emblem of happiness and joy.

3. Morally: Light applied often to the conscience.

(J. E. Good.)

II. We have LIGHT to see by, as well as eyes to see with; the light is as necessary as the organ of sight. Vision is the result of a two-fold agency — Man's and God's.

III. The eyes are subject to DISEASE. Sometimes the eyes are intolerant of the light; sometimes they distort it so as to narrow or lengthen objects, and thus misrepresent them.

2. But as the eyes are dependent upon light, so are our minds dependent upon the light God sheds upon us. Reason, conscience, need light. It is folly for a man to say he has no need of light, that his eyes are enough for him!

3. The mind's organ of vision is subject to disease.

2. It is great in respect of guilt.

3. It is hopeless.

(W. I. Budington, D. D.)

I. THERE IS IN EVERY MAN A CONSCIENCE or practical judgment, A SPIRITUAL EYE OR LIGHT WITHIN HIM. Conscience is God's deputy.

1. Acts by His commission.

2. Dictates in His name.

3. Censures by His authority.

4. Refers us to His sentence.

5. Assigns us over to answer for all our actions at the bar of the Supreme Judge of heaven and earth.

II. CONSCIENCE IS A LIGHT TO DIRECT AND GUIDE US. It manifests and demonstrates itself in all the circumstances of human life by universal regard to present, past, and future action.

1. When temptation assaults and inclines to evil action, conscience is ready to interpose, admonish, and dissuade us from it.

2. When temptation prevails upon us, conscience resists, regrets, checks, and upbraids the undertaking, after the commission.

3. It objects, convicts, reproves, accuses, condemns, and afflicts us for it.

4. When occasion of doing good is offered, conscience incites, persuades, and encourages us to do it.

5. After it is done, it defends, approves, and applauds the action.

III. CONSCIENCE MAY ABUSE ITS OFFICE, MISTAKE ITS MEASURES. This eye may be evil, this light may be darkness.

1. Conscience may be perverted by false principles, prejudice, dangerous errors, and evil practices.

2. May err in its notions of truth.

IV. FOUR PRINCIPLES GENERALLY INFLUENCE HUMAN LIFE.

1. CHANCE;

2. SENSE;

3. CUSTOM;

4. TEMPORAL INTEREST.

V. THE GREATEST MISERY AND MISFORTUNE THAT CAN BEFALL, US, IS TO HAVE OUR CONSCIENCES DEPRAVED AND CORRUPTED. If the light within us be darkness, how great, how mischievous, is that darkness?

(Samuel Fuller, D. D.)

II. The CONSEQUENCES of having the eye single.

1. There will be light in regard to God and His dealings.

2. There is light in regard to our own position and character.

3. There will be light in regard to revelation.

4. There will be light in regard to our own experience.

(W. Park.)

(W. Park.)

(W. Park.)

II. The eye of our OBEDIENCE. There are professors whose eye of obedience is not single, they are for the world as for Christ.

(C. H. Spurgeon.)

(C. H. Spurgeon.)

I. It is the light of the soul because IT RELIEVES THE MIND OF DOUBTS CONCERNING THE PATH OF DUTY. If the soul be full of pure affection for God it will guide in the path of duty.

II. Because it relieves the mind of doubts CONCERNING RELIGIOUS DOCTRINE. Does its adoption glorify God?

(W. G. T. Shedd, D. D.)

1. It is evident from the plain intimations of Scripture (Proverbs 16:2; Isaiah 5:20).

2. Instances within the compass of our own acquaintance.

II. THE MOST GENERAL CAUSE OF SELF-DECEIT IN THE AFFAIRS OF RELIGION IS SOME PREVAILING, CORRUPT PASSION. This leads to unfairness in these inquiries concerning duty.

III. THE MEANS WHEREBY THIS FATAL DISEASE OF THE MIND IS CONFIRMED.

1. False imaginaties.

2. Superstition.

3. Self-flattery.

4. Feeble, ineffectual purposes of future amendment.

IV. THE EXTENT OF THIS SELF-DECEIT. Learn:

1. To be watchful.

2. What is right will generally appear to our first thoughts.

3. Implore the aid of Divine grace.

(J. Abernethy, M. A.)

1. There are many who contrive to elude the force of this maxim, or make awful experiments to try the certainty of it.

2. Nor are these persons wanting in excuses to palliate, if not to justify their practice.

3. There are, however, four cases in which you may serve two masters, but the exceptions only render the general rule more remarkable.

(1)You may serve two masters successively.

(2)By serving one in reality and the other in pretence.

(3)You may serve two masters unequally.

(4)When they are on the same side and differ only in degree. You cannot serve God and mammon.

II. ONE OF THESE YOU WILL UNAVOIDABLY SERVE.

1. It is impossible for a man to be without some master.

2. The advocates of independence are greatest slaves.

3. The service of religion does not demand greater privations than that of sin.

III. YOU OUGHT TO SERVE GOD. Remind you —

1. Of His various and undeniable claims.

2. Of His designs in employing you in His service; our own good, not His need.

3. Make the right choice.

(W. Jay.)

II. OUR LORD'S APPLICATION OF THIS MAXIM. God and mammon are two masters: cannot serve both.

1. You must follow your worldly business from right motives.

2. You must follow it by right rules.

3. You must use your worldly gain in a right manner.Two motives weigh with a man in selecting masters, interest or gratitude. On these grounds God claims your service above the world.

1. God can do more for you than mammon can do. God claims your service on the ground of what He has done for you.

(E. Cooper.)

I. THE NECESSITY OF DECISION IN RELIGION.

1. From the impracticability of uniting the two services.

2. From the misery which is an attendant on the attempt to unite these services.

3. The fatal consequences in another world.

4. The happy consequences from a uniform attachment to the right master.

(1)Faithfulness has its own reward;

(2)The path of decision is that of safety;

(3)In heaven.

II. APPLICATION OF THE SUBJECT.

1. Decision of character, it is evident, is totally distinct from party spirit.

2. We do not intend anything like indifference.

3. But are not some decided on the other side?

(J. Fell.)

2. A divided service is making a divided life, the world comes into the religion, and religion comes into the world; both are spoilt.

3. The luxury, repose, and strength of a heart quite made up.

(J. Vaughan, M. A.)

II. WHY CANNOT BOTH BE SERVED.

1. Because God claims a whole service.

2. Because God claims a heart-service.

III. The GROUNDS OF A REASONABLE CHOICE.

1. Justice — God claims our service as His due; not upon contract, but natural relationship.

2. Gratitude — God has redeemed us.

3. Interest. Here mammon rests his whole case. His claim is that he offers

(1)advantages suited to our nature.

(2)That they are present. Examine his claims. They are not adapted to our nature as it ought to be. Are there no present advantages in God's service?Concerning the advantages of mammon three inquiries have to be answered.

1. Are they certain?

2. Are they real?

3. Will they last?

(T. M. Macdonald, M. A.)

(Gurnall.)

1. Because of their opposite interests.

2. From the different objects they have to advance.

3. From the nature of the flesh and the spirit.

II. THE PROPRIETY OF GIVING GOD the preference.

1. He has the first claim upon you. He your Creator.

2. Consider the relative character of the service. One your life and joy, the other servitude and death.

III. IMPROVEMENT.

1. The infinite importance of having singleness of heart in matters of religion.

2. How necessary to examine our hearts that we may know whom we serve.

3. What an awful idea the subject gives us of worldly-minded possessors.

(J. E. Good.)

I. WHAT IS IT TO SERVE GOD?

1. A visible profession, a steady belief, and awful sentiments of a Supreme Being.

2. To ascribe that worship that is strictly due to Him, as an acknowledgment of His almighty power, and a testimony of our submission.

3. Regard to His sacred laws.

4. A ready and cheerful obedience to His will, and a resignation under afflictions.

II. WHAT IS IT TO SERVE MAMMON?

1. It implies a persuasion of mind that riches and grandeur are the true seat of human happiness.

2. It is to attribute that worship to the creature which is only due to the Creator.

3. It is to be so much devoted to the world, as to fret at every disappointment, and repine at the least obstruction to our growing rich.

III. To SHOW WHEREIN THE SERVICE OF GOD AND MAMMON IS INCONSISTENT. Their commands are contrary and irreconcilable. God commands us to seek Him first; mammon tempts us with kingdoms. God asks for our time; mammon takes it.

2. Annex a consideration to enforce what has been said.(1) The folly to saunter away this span of life in the fruitless pursuit of riches, since we cannot tell who shall gather them.(2) Can all the kingdoms of the world give us any inducement to their pursuit: they are gilded toys.(3) Riches make to themselves wings and fly away.(4) From the impossibility of finding happiness in the love of the world, and its inconsistency with the love of God, we meet with an indispensable obligation of fixing our attention on greater objects.

(W. Adey.)

2. All this is done to drive us to live by the day: to let the day's affairs fill the day's thoughts. See the benefit of this.(1) As respects our pleasures. How can a man enjoy pleasure when he has his mind disturbed about the future? We must dwell on it undistractedly.(2) As respects your pains. That which makes pain painful is the thought that it will continue.(3) As respects duties. The secret of doing anything well is concentration.

3. We should have only to do with the sins of the current day. As with our sins so with our cares.

4. The trouble which comes is very often not the trouble which we expected.

(J. Vaughan, M. A.)

2. This quiet dependence upon God is our happiness, usefulness, strength, security.

3. If this were wrought in our hearts as a principle, how energetic we should be in the exercise of faith in God.

4. The secret of getting through work is to take the work of the day and leave all that does not belong to it.

5. Although a man leaves all to God, and is happy in Christ, he is not therefore exempt from evil.

(J. W. Reeve.)

II. THE REASONS OR MOTIVES FOR DOING SO.

1. The first is derived from a view of the conduct of the Gentiles.

2. Another lesson for avoiding anxiety is this, "that our heavenly Father knoweth we have need of these things."

3. There is no advantage in excessive carefulness.Learn:

1. Christianity is calculated to make men happy.

2. Let Christians guard against a distrustful spirit.

(R. Robinson.)The word " thought " is here used in the antiquated sense of anxiety. In this sense it occurs in Bacon and Shakespeare, "Queen Catherine Parr died of thought." "The pale cast of thought."

2. It is needless, as all men stand in an order of nature that they are sure to be supplied by a moderate exertion of their powers. A man ought to be ashamed if a bird can get a living and he cannot.

3. Anxiety does no good. The mind works more wisely when it works pleasantly. Anxiety distorts the future.

4. It brings men under the power of the imagination and phantoms, which they fight without pause, and upon which they spend their strength for nothing.

5. If a man is constantly looking to the future in despondency, where is faith in his God?

(Beecher.)

(Beecher.)

(Beecher.)

II. The powerful CONSIDERATIONS BY WHICH THE SAVIOUR ENFORCES THE PRECEPT.

1. The power of God as displayed in our creation and preservation.

2. The care of Divine providence.

3. The futility of excessive anxiety.

4. The beauty of nature.

III. THERE REFLECTIONS.

1. The connection of Divine agency with the existence of all things.

2. This subject reminds us of Him through whom we have access to the Father.

3. Let us learn lessons of spiritual wisdom from everything around us.

(J. E. Good.)Appears to use a variety of arguments against over-anxiety.

I. He that gave the lesser gift will surely give the greater.

II. God cares for the lower creation.

III. Over-anxiety is useless.

IV. To be over-anxious is to arraign the Divine foresight.

V. To be over-anxious is to sink from the level of the Christian disciple to that of the heathen.

(Gordon Calthrop, M. A.)

1. The general course of nature is in favour of men.

2. That there is a Divine providence which employs the course of nature and gives it direction.

3. Fretting does no good, but uses up the nerve force needlessly.

4. It begets a habit of looking at the dark side of things.

5. The things we fear seldom happen.(1) A tranquil soul is indispensably necessary to anything like a true Christian atmosphere.(2) The chief ends of life are sacrificed to the unnecessary dust which our feet raise in the way of life.(3) What disagreeable company we make of ourselves for God.(4) This way of life, devoid of cheer, is bearing false witness against your Master.

(Beecher.)

(Beecher.)

(Beecher.)

II. Anxiety is useless in matters under our own management. Anxiety will not furnish the opportunity of earning bread, or arm us with power — but the reverse.

III. Anxiety does not attract us to the notice of God. He cares for us irrespective of our carefulness. No promise is made to anxiety, etc.

IV. Anxiety is useless because Jesus bids you get rid of it. Trust Him and let the spirit rest, and be strong and glad.

(S. Martin.)

I. There is no wise man who will lay out his time and thoughts about things he cannot bring to pass; no one debates but of things possible and probable, lying within the sphere of his activity.

II. That our food and maintenance nourishes us, and augments and enlarges the proportion of every limb, is not the product of our own care, but of God's blessing.

III. So it is with all outward concerns. From the Divine benediction which accompanies them, they prove good and useful to us. Not from our own care.

(Adam Littleton, D. D.)

II. THE LESSON ITSELF. God takes care of the lilies; the inference(1) From the less to the greater;(2) From the gift to the recipient. Shall God follow the gift with so much interest and be unmindful of him for whom it is intended;(3) From the ornamental to the needful.

III. THE REBUKE TO UNBELIEF AND CALL FOR FAITH.

(C. M. Merry.)

2. Consider their growth.

3. Their beauty.

4. Their unselfishness.

5. Their death.

(W. E. Shalders, B. A.)

2. The lily grows everywhere, the Oriental lily.

3. The special utility of the lily.

4. A word on this question of raiment. Life first, then clothing.

(A. J. Griffiths.)

I. So, then, THERE IS A GOSPEL IN NATURE. Under pretence of exalting what God has said in His Word we must not depreciate what He has done in His works. There is a gospel in nature, not the gospel. Christ comes as the interpreter of nature's gospel. This gospel of nature is especially for the poor.

II. THIS GOSPEL MUST BE MUSED ON. Nature's text must be studied — "consider." Multitudes are blind and deaf, not through misfortune, but from disposition. Nature's gospel has no vision for those who consider not.

III. THIS GOSPEL IS VERY CONVINCING AND CONSOLATORY AS EXPLAINED BY JESUS CHRIST.

1. God takes care of the lilies and the grass. They do not grow by chance.

2. From these specimens of nature Jesus preaches the good news of faith in providence. Men are better than birds, and more useful.

(J. Stoughton, D. D.)

1. Purity.

2. Admiration at the amazing power of God.

3. The unceasing watchfulness the Almighty One extends over all His works.

4. Humility. It delights in the valleys.

5. Contentment. Other flowers may boast that they grow in more conspicuous places, that their colours are more gay; but the lily is content to be as God made it.

6. Beauty.

7. A reminder of immortality.

(J. Norton.)

2. They indicate a resurrection.

3. The flowers teach us a lesson of usefulness.

4. The flowers teach us to be a comfort to our neighbours.

(Wilmot Buxton.)

(Wilmot Buxton.)

I. They are CLOTHED WITH BEAUTY (1 Peter 3:3, 4).

II. They GROW WITHOUT ANXIETY. They never fret because of the heat, drought, rain, or cold. They pass through changes; are of different growth.

III. They are WATCHED, ALTHOUGH SOON TO PALL.

(Canon Titcomb, M. A.)

(Bishop Hall.)

II. Consider how pure and sweet the lily is, and how INNOCENT. Everybody loves them. What a picture of the Child Jesus!

III. Consider the lilies as A LESSON ABOUT DRESS. This the special lesson of text. He clothes the lilies in white. Some children always fretting about dress. Vain about dress. Sinfully careless about dress,

IV. Consider the lily in THE EVENING. When sun sets, close up. Don't stare at darkness, hang the head and sleep. Children should do the same.

V. Even lilies MUST DIE.

(C. R. Wynne, M. A.)

I. OUR FATHER'S POWER. Our heavenly Father is almighty. Variety in colour, size, and form of the lily, an indication of God's power. God's resources are so boundless. This power will punish or save us.

II. OUR FATHER'S CARE. Describe the beauty and delicacy of all the parts, etc. Note concerning lilies. They are comparatively insignificant. They are perishing. They often grow amongst thorns, yet are cared for.

III. OUR FAITH. Our weakness and liability to sickness and death. Lilies not more frail than our lives.

IV. OUR FUTURE LIFE. When stem and flower wither, root does not die, etc.

V. Jesus CHRIST. He is called the "Lily of the valley." There are spots and flaws in the character of all others, none in His.

(W. H. Booth.)

II. ADMIRE AND LOVE WHAT IS BEAUTIFUL. Some people take no account of beauty; they want only the useful. The beauty of heaven, the beauty of holiness.

III. DILIGENCE.

IV. PATIENCE AND PUNCTUALITY. Every blossom has its season.

V. TOLERANCE. Lilies and roses and oaks all grow in obedience to same laws; but each after its own pattern.

VI. A lesson of FAITH.

(E. R. Conder, D. D.)

(E. R. Conder, D. D.)

II. We should never be tempted to do anything unjust, in order to increase our substance or gain a livelihood. We may improve our circumstances, but within the bounds of strict honesty. Whenever we find it impossible to mend our condition without deceitful and unrighteous dealing, we ought to conclude that it is the will of God we should remain as we are.

III. We should be filled with resignation and contentment, being fully convinced that He who thus constantly provides for the substance of such inferior beings will never suffer us to want anything which is truly needful.

(Nicolas Carter, D. D.)

II. OFFER SOME CONSIDERATIONS IN FAVOUR OF A PARTICULAR PROVIDENCE.

1. That it appears from the nature of providence that it must be particular. We can no more conceive that one creature can uphold itself than another. It is absurd to suppose that a created object is independent of its Creator.

2. The supreme and ultimate end of Divine providence proves it to be particular. If God exercises a government over the world it is to some definite end; hence, providence must be particular over the parts as much as the whole.

3. The goodness of God requires Him to exercise a particular providence over His creatures. This leads Him to care for every member of His family.

4. The Scriptures represent God as exercising a particular providence over every part of creation. He telleth the number of the stars.Learn:

1. Then there can be no such thing as chance.

2. Then God will certainly accomplish His ultimate end in creation.

3. A particular providence displays the perfections of God in a glorious light.

4. The whole world is under obligations to Him for the favours it enjoys.

(Y. Emmons, D. D.)

1. Anxiety is a part of indecision of character and partakes of its harmfulness. "No man can serve two masters."

2. An argument from the greater to the less; God takes care of fowls, He will of men.

3. The impossibilities in the case — "Which of you," etc.

4. The analogies of nature — "Consider the lilies," etc.

5. It puts the Christian to shame by showing that he is anxious like the heathen.

6. The character of God — "Your heavenly Father," etc.

7. The folly of the thing.

II. THE MAGNITUDE OF THE SIN" of anxiety.

1. It makes you unhappy, which is matter for blame rather than pity.

2. It is a positive wrong done to God; it distrusts him.

3. Do not speak of your anxieties as something for which you are to be commiserated.

4. Never place yourself willingly in a position of worldly anxiety; it is a great hindrance to spiritual life.

(A. Vaughan, M. A.)

(A. Vaughan, M. A)

II. How we are to seek.

1. First in time.

2. First in attention.

3. What are your desires?

4. What are your exertions? These last two will reveal the object of your search.

III. WHY WE ARE THUS TO SEEK THESE BLESSINGS.

1. Though destitute, as we naturally are, of His kingdom and righteousness, if we seek them in the manner here required, we shall obtain them.

2. Besides gaining this kingdom and righteousness, all other things shall be added unto us.Religion has a friendly influence over secular affairs; other things occupy too much of your time and attention.

1. This undue solicitude injures your spiritual welfare.

2. It is hurtful even to your temporal welfare.

(W. Jay.)

2. From the certainty of its rewards.

(W. Fleming, D. D.)

1. The carefulness forbidden.

2. The grounds on which the prohibition is founded.

(1)It is heathenish.

(2)It is ungrateful.

(3)Fruitless and unnecessary.

(4)Unwise.

II. The DUTY commanded us.

1. The objects we are to pursue — "The kingdom of God."

2. The precept given us respecting them — "Seek first."

(1)Make religion our earliest and primary object of attention.

(2)Give it preference.

3. The promise annexed to the pursuit.

III. THREE REFLECTIONS.

1. What a friend to man is Christianity!

2. What an enemy to our peace is a worldly spirit:

3. What a reproof does this administer to multitudes of the hearers of the gospel!

(J. E. Good.)

1. Upon the young man just entering into life.

2. The man who is passing under some temptation to compromise a principle for the sake of some worldly interest — in friendship or business. Whatever be your engagements in life, remember that you have a prior one. And in whatever relation you stand to man, never forget that you have a higher one.Keep your eye on the eternal.

1. Remember that there is a kingdom within, in which the spiritual is to reign over the carnal.

2. That there is a kingdom around you, which is God's Church, which is your foremost duty to extend.

3. That there is a kingdom coming which shall put to shame all the riches of this present world.

(J. Vaughan, M. A.)

I. We need no argument to convince you THAT THE THINGS AFTER WHICH THE GENTILES SEEK OCCUPY A GREAT PLACE IN MEN'S MINDS. and necessarily so. Religious ordinances not merely for enjoyment, but to strengthen for the toil of life. But men postpone their salvation. This is against God's ordinance, "Seek first."

(1)In point of preference.

(2)In point of time.

(3)In point of anxiety.

II. THE ASSURANCE CONNECTED WITH THIS COMMAND. This is a positive assurance; the fulfilment depends upon the faithfulness of God.

1. He argues from the less to the greater — "Is not the life more than meat?"

2. He takes us to God's providential care over the lower creatures.

3. If men indulge in disquieting care, what benefit do they derive?

4. Disquieting care is as unnecessary as it is unprofitable. "Your heavenly Father knoweth that ye have need of these things." A common objection is, "How is it that so many good people are in want?" Have they been seeking God first?

(W. Cadman, M. A.)

I. WHAT IS THE KINGDOM OF GOD?

1. To have the whole of one's heart in subjugation to God.

2. To extend the Church.

3. To pray for and help on the Second Advent.

II. WHAT IS HIS RIGHTEOUSNESS?

1. There was the righteousness in which man was first made.

2. There is a righteousness which is a part of the character of God.

3. There is a righteousness composed of all the perfections of the life of Christ.Now this is the righteousness which every good man seeks.

1. That it will justify him before God.

2. Then something that will justify him before his own conscience.

3. The comfort of the thought that it is not to attainers, but to seekers.

4. There is one God in providence and in grace.

(J. Vaughan, M. A.)

1. In priority of time.

2. In excellence of value.

3. It implies diligence.

4. It implies consideration. How the unjust steward planned his conduct.

5. Seek a personal interest in the kingdom of God.

6. Seek the extension of the Redeemer's kingdom.

7. Seek the glory of the kingdom.

II. His REWARD." Godliness hath promise of the life that now is, as well as of that which is to come." God is revealed as love; will He allow His servants to starve? He has given a positive pledge" He spared not His own Son; shall He not with Him freely give us all things?"

(H. M. Villiers, M. A.)

I. THE EXTENT TO WHICH THE PRECEPT OF THE TEXT IS NEGLECTED.

1. By the busy, anxious, laborious class of the community.

2. By the lovers of pleasure.

3. By the lovers of worldly honours and sordid applause.

4. By the professors of religion.

II. THE DUTY OF A STRICTER REGARD TO THE PRECEPT.

1. The kingdom of God is entitled to this deference.

2. If not sought first, will never be found at all.

3. In this search, all other essential throes will be granted.

(J. W. Cunningham, M. A.)

I. WHAT ARE WE TO UNDERSTAND BY THE KINGDOM OF GOD? The reign of God, the ascendency of God. Self is the great usurper. The righteousness named is the Christian character in all the details of practical religion. To seek them, is to desire these above all other things.

II. ALL THESE THINGS SHALL BE ADDED UNTO YOU. Temporal necessities. The kingdom of God, etc.

1. It will guard a man against those vain, ostentatious habits above his real income, which bring so many into difficulties, and eventually ruin.

2. It will preserve from those lax and slovenly habits of management which bring so many into ruin.

3. It will preserve from all dishonesty.

(Hugh McNeile, M. A.)

I. HOW FAR MAY OUR TEXT BE USED AS A MOTIVE TO GODLINESS? Suppose a family with whom everything goes wrong, their best pains useless. No religion in the family. If I could work a moral change, I feel that the only way of avoiding want. No matter what means used, so long as the man is brought to God. But we must not make secular good the motive; this would not be seeking first the kingdom.

II. WHAT RESTRICTIONS DOES OUR TEXT IMPOSE UPON HUMAN CAREFULNESS? It gives no sanction to those enthusiasts who would renounce all worldly provision. Anxiety they ought to dismiss, but not attention; lay aside distrust, but not industry. Not to seek only the kingdom, but first; this implies a second. The text gives no promise of superfluities.

(H. Melvill, B. D.)

2. Care and diligence as to the means. That we make religion our business, and exercise ourselves in the duties of it, both in public and private. With the same seriousness and application of mind as men do in their callings and professions.

3. Zeal and earnestness in the pursuit of it. The greatness of the design, and the excellency of' what we seek after, will justify the highest degree of discreet zeal and fervour in the prosecution of

4. Patience and perseverance in our endeavours after the kingdom of God and His righteousness. Notwithstanding all the difficulties, discouragements, the opposition and persecution we may meet with, for righteousness' sake.

(John Tillotson, D. D.)

I. Constantly and sincerely make use of all means such as He hath prescribed whereby to obtain and practise true grace.

II. Consult and study the Word of God, wherein He hath revealed His will to you.

III. Make it daily your prayer to God, that He, for His Son's sake, will assist you with His grace and Holy Spirit in doing this.

(William Beveridge, D. D.)

(Beecher.)

(Beecher.)

1. Because nothing can happen to any without God's general permission.

2. Because nothing shall happen to His people without God's special direction.

3. Because in what does happen, the terms good and evil, as we are accustomed to employ them, are often misunderstood and misapplied.

4. Because sufficient will be afforded by every passing day to exercise oar powers and occupy our thoughts, without extending our views beyond.

(T. Dale, M. A.)

2. It unfits for the activities of to-day. Anxiety depresses.

4. It gives a practical denial of the Christian creed.

5. It has a saddening influence upon others.

(T. Jackson, B. A.)

(T. Jackson, B. A.)

(T. Jackson, B. A.)

I. Folly to be wholly taken up with the accessories, and neglect the principal.

II. TROUBLE NOT YOURSELVES ABOUT FUTURITY.

1. Do not anticipate your cares.

2. Do not add vexation to your life by forecasting and designing uncertainties.

3. Leave events to God's infinite, all-wise disposal.

4. Look after your present duty.

5. Reserve all your strength about you, to bear you up against present difficulties and temptations.

III. TOMORROW IS A NEW DAY.

1. Brings care of its own.

2. Brings new duties.

3. Fresh troubles.

4. Both its hands are full. Today has enough to do of its own; to-morrow brings its own harvest.

(Adam Littleton, D. D.)

1. Afflictions.

2. Troubles.

3. Incumbrances and turmoils of life. Every day finds us enough to do. Every year brings us enough to suffer.

II. THE EVILS OF SIN.

1. Temptations and lapses.

2. Allurements.

3. Suggestions of Satan.

4. Enticements of the world.As if the load of cares each day lays upon our shoulders were not heavy enough, we ourselves do fetch in more grist, and heap more bags still upon ourselves, by bringing future cares upon us.

(T. Jackson, B. A.)

1. Faith may be intuitive. It springs at once from love. You have experienced hours when the Presence of a heavenly Friend seems most real; doubt was impossible. Such a faith is a defiance of life's evils, dares all futurity. The faith of love soars above all the sorrows of time, and gazes on the glory of immortality.

2. Faith arises from reflection on the revelation of God. The belief springing from love does not always live; it is fitful. In nature we find a Fatherly care extending to the least of God's creatures. Is it possible that faith in this Father can exist with anxious care for the morrow?

3. Faith rises from the conscious feebleness of man. The more we are conscious of our own ignorance and powerlessness, the more utterly can we leave the future in God's hands.

(E. L. Hull, B. A.)

(Beecher.)

2. This habit of looking out for sorrows makes us forget our past and present blessings.

3. It is a sin to meet sorrow half way, because our present troubles are sufficient without seeking for others.

4. It is a sin because it is a want of faith in God.

5. It makes us melancholy, suspicious, and unfit for duty.

(Wilmot Buxton.)

(Wilmot Buxton.)

(Wilmot Buxton.)

(Wilmot Buxton.)

II. The CAUSES of this unhappy disposition. Constitutional. Bad health. Lack of faith in God.

III. The REMEDY for this evil habit or disposition of mind. If the result of physical causes must be treated accordingly. If the result of constitutional melancholy must be borne patiently, etc. If from defective faith can only be remedied by an increase of faith.

(Dr. O. P. Fitzgerald.)

(Jay.)