Give us this day our daily bread. Give us from time to time, such wholesome and proper food, that we may be enabled to worship thee with cheerfulness and vigour.

And forgive us our debts as we forgive our debtors. The great God, as supreme governor of the universe, has a right to support his government, by punishing those who transgress his laws. The suffering of punishment, therefore, is a debt which sinners owe to the divine justice so that when we ask God in prayer to forgive our debts, we beg that he would be mercifully pleased to remit the punishment of all our sins; and that laying aside his displeasure, he would receive us into favour, and bless us with life eternal. In this petition, therefore, we confess our sins, and express the sense we have of their guilt; namely, that they deserve death; and surely nothing can be more proper than such a confession in our addresses to God; because humility, and sense of our own unworthiness, when we ask favours of the Almighty, whether spiritual or temporal, have a tendency to augment the goodness of God in bestowing them upon us.

The terms of this petition are worthy our notice; Forgive us only as we forgive. We must forgive others, if we hope ourselves to be forgiven; and are permitted to crave from God such forgiveness only as we grant to others: so that if we do not forgive even our enemies, we seriously and solemnly implore the Almighty to condemn us to the punishments of eternal death. How remarkably careful, therefore, should men be to purge their bearts from all rancour and malice, before they venture into the temple of the Almighty God, to offer up their prayers to the throne of grace!

And lead us not into temptation, but deliver us from evil. That is, do not lead us into such temptations as are too hard for human nature; but deliver us, by some means, from the evil: either by removing

the temptation, or increasing our strength to resist it. This petition teaches us to preserve a sense of our own inability, to repel and overcome the solicitations of the world, and of the necessity there is of our receiving assistance from above, both to regulate our passions, and to conquer the difficulties of a religious life.

power

For thine is the kingdom, and the and the glory, for ever. Because the go

vernment of the universe is thine for ever, and thou alone possessest the power of creating and upholding all things; and because the glory of thine infinite perfections remains eternally with thee; therefore all men ought to hallow thy name, submit themselves to thy government, and perform thy will. And in an humble sense of their dependence, seek from thee the supply of their wants, the pardon of their sins, and the kind protection of thy providence.

And

This is emphatically called the Lord's prayer, because delivered by the Son of God himself; and therefore we should do well to understand it thoroughly, that when we enter the temple of the Lord, and address him in solemn prayer, we may have hopes that he will grant our petitions. above all, not to harbour in our breasts the least envy or malice against any who have offended us; for it is only on a supposition that we have forgiven others, that we have the least reason to hope for obtaining forgiveness from the great Creator.

The conciseness and simplicity of this prayer of our Lord's, ought to be an example unto us, in all our petitions to the Father Almighty, that we observe the same uniformity and order; and not to multiply words to the exclusion of meaning, as is sometimes the case.

The divine Preacher proceeded to consider the great duty of fasting, in which he directed them not to follow the hypocrites in disfiguring their faces, and in clothing

themselves in the melancholy weeds of sorrow; but to be chiefly solicitous to appear before God, as one that truly fasteth. Then will the Almighty, who constantly surrounds us, and is acquainted with even the most secret thoughts of our hearts, openly bestow upon us the rewards of a true penitent, mortification, contrition, and humility, he can discern without the external appearances of sorrow and repentance. It must, however, be remembered, that our blessed Saviour is here speaking of private fasting, and to this alone his directions are to be applied; for when we are called upon to mourn over the public sins or calamities, it ought to be performed in the most public manner.

Heavenly-mindedness was the next virtue inculcated by the blessed Jesus; and this he recommended with a peculiar earnestness, because the Jewish doctors were in general strangers to this virtue, in which he was desirous that his followers should be clothed, as being the most excellent ornament for a teacher of righteousness.

This virtue is strenuously recommended by our blessed Saviour, by shewing the deformity of its opposite covetousness, which has only perishable things for its object.- Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal. For where your treasure is, there will your heart be also." Matt. vi. 19, 20, 21.

More solid happiness will accrue from depositing your treasures in the chambers of the courts of heaven, than in this earthly habitation of clay, where they are subject to a thousand disasters; and even, at best, can remain only for a short series of years; whereas, those laid up in the heavenly Jerusalem are permanent; subject to no acci

dent, and will purchase " a crown of glory that fadeth not away eternal in the heavens." Nor let any man be so foolish as to think he can place his heart on the happiness of a future state, when his treasures are deposited in this vale of misery; for wherever are laid up the goods which his soul desireth, there his heart and affections will also remain. If, therefore, ye are desirous of sharing in the joys of eternity, you must lay up your treasures in the "mansions of my Father's kingdom.'

Lest they should imagine it was possible to be both heavenly-minded and covetous, at the same time, he assured them that this was full as absurd as to imagine a person could, at the same time, serve, and divide his affections equally, between two masters of opposite characters. "No mau can serve two masters; for either he will hate the one and love the other; or else he will hold to the one, and despise the other: Ye cannot serve God and mammon." Matt. iv. 24.

To strengthen this doctrine, he added a few plain and evident instances of the power and perfection, and extent of God's providence, in which his tender care for the least and weakest of his creatures shines with a remarkable lustre, demonstrating the wise and parental attention of the Deity to all the creatures of his hand. He desired them to observe the birds of the air, the lilies and even the grass of the field; leading his most illiterate hearers to form a more elevated and extensive idea of the divine government than the philosophers had attained, who, though they allowed, in general, that the world was governed by God, had very confused notions of his providence with regard to every individual creature and action. He taught them that the Almighty Father of the whole, is the guardian and protector of every being in the universe; that every action is subject to his will, and that nothing is left to the blind determination of Chance.

And if we direct our lives according to the divine will, we have surely no reason to be anxious about the necessaries of life. "Behold (says the blessed Jesus) the fowls of the air; for they sow not, neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are not ye much better than they ?" Matt. vi. 26. Are not the fowls of the air, who have no concern for future wants, fed and nourished by the beneficent hand of our heavenly Father; and can ye doubt that man, whom he hath made the Lord of the whole earth, shall be destitute of his tender care? "And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, that even Solomon, in all his glory was not arrayed like one of these.” Matt. vi. 28, 29. Consider the lilies that so finely adorn the adjacent fields; how beautiful their form! how lively their colours! how fragrant their scent! The productions of art but faintly imitate them. Even Solomon himself, dressed in his splendid robes of royalty, was but meanly adorned in comparison of these. And surely if OmnipoAnd surely if Omnipotence thus beautifully clothes the inanimate productions of the fields, whose duration is remarkably transient and uncertain, you have not the least reason to doubt but he will bless your honest endeavours, and send you proper clothing: are ye not of infinitely more value than they?

Be you anxiously solicitous to obtain the happiness of the life to come; and all the good things of this life shall, in the course of the divine providence, be added unto you.

Our Lord then prohibited all rash and uncharitable censure, either with regard to the characters of others in general, or of their actions in particular; lest, in so doing, both God and man resent the injury. If you judge charitably, says the neek and benevolent Redeemer of the human race, making proper allowances for the frailties of

human nature, and are ready to pity and pardon their faults, both your heavenly Father and man will deal with you after the same manner. But if you always put the harshest construction upon every action, and are not touched with a feeling of your brother's infirmities, nor shew any mercy in the opinions you form of his blessed character and actions, no mercy will be shewn you either from Omnipotence, or the sons of men. God will inflict on you the punishments you deserve, and the world will be sure to retaliate the injury. Judge not that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again." Matt. vii. 1, 2.

The blessed Jesus, in bis pious discourse, told them to inculcate an entire reformation in themselves, a particular absolutely neces sary in those whose office it is to reprove and reform their brethren. And surely nothing can be more preposterous, than to condemn in others what we practise ourselves; or to set up for reformers of the world, when we are ourselves contaminated with the most enormous vices. With what countenance can we undertake to rebuke others for small faults, when we are ourselves plunged in the most detestable pollutions? Well might the Redeemer of the world say, "Thou hypocrite, first cast you the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye." ther's eye." Matt. vii. 4.

These are the important points of doctrine recommended doctrine recommended by the infallible Preacher, as necessary to the teachers of the gospel of peace; but it is not enough that they know and practise the several branches of their duty to extend the doctrines among mankind, there must also be a readiness, and even a desire in the people, to receive them; for if these be wanting, all attempts to spread these heavenly truths will prove abortive; and therefore, our blessed Saviour added, "Give not that which is holy

unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rent you." Matt. vii. 6. Do not reprove men of a snarling disposition, as the attempt, instead of having the happy effects intended, will but provoke them to pursue their wickedness with greater boldness than ever. You may warn others against their company and example; you may weep over them, and you may pray to your heavenly Father for them but you cannot reprove them with safety, or any hope of success.

Lest the disciples should think that these precepts were not to be attained by human nature, he directed them to apply to God for the assistance of his Spirit, together with all other blessings necessary to their salvation; assuring them, that if they asked with earnestness and perseverance, the Father of mercies would not fail to answer their requests, and give them whatever they desired. Adding the noblest precept of morality that was ever delivered by any teacher: "All things whatsoever ye would that men should do unto you, do ye even so to them, for this is the Law and the Prophets." Matt. vii. 12. How clear a rule of duty is this, and how easy and applicable to practise! Look into your own breast, and do as you would be done by, in every condition.

Having enforced these heavenly precepts, he exhorted them to place an humble dependance on the Spirit, to strive to practise the precepts of Religion, however difficult the task may appear. "Enter ye in at the straight gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. Because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it." Matt. vii. 18, 14. How straight indeed is the gate, how narrow the way that leadeth to life! In the way nothing can be found that flatters the flesh, but many things that have a tendency No. S.

to mortify it, poverty, fasting, watching, injuries, chastity, sobriety. And with regard to the gate, it receives none that arę puffed up with the glory of this life; none that are elated and blown up with pride; none that are distended with luxury. It does not admit those that are laden with the casket of riches, or encumbered with the goods of this world. None can pass through it but those who are stripped of all worldly lusts, and who, having put off their bodies, are, if I may be allowed the expression, emaciated into spirits. There is, however, no reason for us to despair of entering this heavenly portal; if we sincerely endeavour, the assistances of the Holy Spirit will make us more than conquerors; and we shall safely pass through the straight gate, and pursue our journey with ease along the narrow path, till we arrive at the blissful mansions of the heavenly Canaan.

But, lest evil-minded men, under the mask of piety and religion, should endea vour to draw them from the paths of righteousness, our blessed Saviour cautioned his disciples to beware of such persons, and carefully make the strictest scrutiny into their lives and doctrines.

Our Lord closed his sermon with the pa❤ rable of the houses built on different foundations; intimating that the bare knowledge, or the simple hearing of the most divine lessons of morality ever delivered, nay, even the belief of these instructions, without the practice of them, is of no manner of importance.

Religion alone is the foundation which can so firmly establish us, that we cannot be shaken by all the tempests of afflictions, temptations, and persecutions of the present age. It is this foundation alone, which, like a flinty rock, or the eternal basis of the mountains, can support us in the day of trial. This alone can enable us to frustrate the attempts of men and devils, and patiently endure all the troubles of mortality.

M

The species of leprosy common among the Jews and other eastern nations, was equally nauseous and infectious; but this way was so far from preventing the blessed Jesus from approaching so loathsome an object, that it increased his pity; he even touched him; but instead of being polluted himself, the leper was instantly cleansed, and he departed glorifying God.

The evangelist adds, that Jesus forbade him to tell any person what had been done, but repair immediately to the priest, and offer the gift commanded by Moses.

Having effected the cure on the leper, our blessed Lord proceeded to Capernaum; but as he entered that city, he was met by a Roman centurion, who represented to him, in the most pathetic manner, the deplorable condition of his son, who was grievously afflicted with a palsy. The compassionate Redeemer of the world listened attentively to his complaint, and immediately told him, he would come and heal him. The centurion thought this a great condescension to

This centurion doubtless relied on the miracle Jesus had before wrought upon the nobleman's son; but the excellency and peculiarity of it consisted in applying the most grand ideas of superior power to Jesus, who, according to outward outward appearance, was only one of the sons of men.

This exalted faith induced the blessed Jesus to declare the gracious intentions of his Almighty Father, with regard to the Gentiles, namely, that he would as readily accept their faith as that of the Jews, and place them with Abraham, Isaac, and Jacob, in the kingdom of heaven, while those who boasted of being the offspring of these great patriarchs, but fell far short of the heathens in faith, should be excluded from the bliss"And I say unto ful seats of Paradise.

you, that many shall come from the east and west and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." Matt. viii. 11, 12.