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render the actions or sufferings of one, the very actions and sufferings of the other, the same consequence would follow. Or if the satisfaction made by Christ in our stead had been on the principle of debtor and creditor, whatever obligation we might have been under to the surety, or to the creditor for providing him, the debt could not be said to have been forgiven. But as we have not borne the penalty of sin in our own persons; and as sin itself is transferable to another only in its effects, we must still be considered as deserving of death, and, whatever be the considerations on which God proceeds in our forgiveness, as being freely forgiven. We may plead the atonement as that for the sake of which we may be forgiven, in a way glorious to the divine character, together with the invitations and promises of the word; but this is all. We must not go as claimants, but as supplicants. Thirdly: That the perfection and perpetuity of justification are consistent with a daily application to God for forgiving mercy. It is an important truth that he that beleiveth in Christ shall not come into condemnation. There is no such idea, however, held out in the scriptures as the pardon of sins, past, present, and to come. Forgiveness invariably presupposes repentance. It is not bestowed on that account, yet it is inseparably connected with it. As justification includes forgiveness, we may be said to be fully forgiven from the first moment that we believe in Christ; but it is in some such way I conceive as we are said to be glorified. The thing is rendered sure by the purpose and promise of God; but as in that case à perseverance to the end is supposed and provided for, so is repentance and a continued application for mercy through Jesus Christ in this. If it were true that a believer might not persevere to the end, it would be equally true that he might never be glorified: and if it were possible for him to live in sin, and never repent of it, it would be equally possible that he would never be forgiven-but he that has promised that which is ultimate, has provided for every thing intermediate. Fourthly: That we are not allowed to ask or hope for forgiveness at the hand of God, while we refuse it to those who have offended us. It is not enough to say, we cannot expect the comfort of it: we cannot expect the thing itself. While we in

dulge in implacable resentment, it is presumption to expect any other than that we shall perish in our sins, ver. 14, 15.

Lead us not into temptation, but deliver us from evil. The last petition respected the bestowment of the greatest good; this, deliverance from the worst of evils. Christ teaches us to suspect ourselves. To be delivered from evil, we must not only avoid running into temptation, but pray that God in his providence may not lead us into it. Though temptation and sin be not in themselves necessarily connected, yet there is almost a moral certainty of their being so in our case. Christ indeed went into the field of contest, and came out unhurt; but this is more than can be said with certainty of any of his followers. They have indeed been preserved from actual compliance with many evils; but the temptation may nevertheless have left such impressions upon their imaginations and desires, as to be a source of guilt and shame for years to come. He that carries about him inflammable materials will do well to keep at the greatest possible distance from fire. Many a fair character, both in the world and in the church, if led into temptation, would be soon stripped of his glory. What then do we mean by courting applauses, by forming carnal connexions, by plunging into unnecessary cares, or by coveting lucrative situations? Much of what men call the leadings of Providence, is in fact God's leading them into temptation, for the detecting of their true character. Lot might no doubt have pleaded, that Providence led him to discover a rich and well-watered plain, and he only followed its openings. Gehazi had a fine opportunity afforded him, and he only embraced it. Moses however had a much greater opening than either of them; but he declined it. The truth is Providence is no rule of duty, independent of scripture. If the scriptures, warrant a measure, and Providence open the way, we may safely walk in it; but woe to him that catcheth every opportunity that offers, to aggrandize himself. Many a man would have killed Saul in the cave of Adullam, and have pleaded, as David's servants did, that the Lord had delivered his enemy into his hand: but so did not David, because of the fear of God.-I only add, There is no necessary connexion between going into temptation and coming out of it. Both Judas and Peter went in: but only VOL. VIII.

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one of them returned; and those who go in on a presumption of coming out again by repentance, will probably be fatally mis

taken.

The concluding doxology, though omitted by Luke, and thought by some not to have been originally included by Matthew, appears to agree with the foregoing petitions, and to furnish encouragement to hope for an answer.

ON FASTING, AND OTHER DUTIES.

Matt. vi. 16-34.

OUR Lord's discourse is not designed to amuse his disciples with curious disquisitions, but to direct them as to their daily walk; partly in their approaches to God, and partly in their conversation with the world.

Fasting is supposed to Christ does not make

Ver. 16. Moreover, when ye fast, &c. be the ordinary practice of the godly. light of it, but merely cautions them against its abuses. There has doubtless been much formality and hypocrisy in some who have attended to it but it does not follow that the thing itself should be neglected. It is an appendageto prayer, and designed to aid its importunity. It is humbling, and in a manner chastising ourselves before God. The spirit of it is expressed in the following passages-So do God to me, and more also, if I taste bread, or ought else till the sun be down.—Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, nor slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob. No mention is made

of the time, or how often the duty should be attended to. It seems to be proper, on various occasions, especially when, as the scripture phrase is, we set ourselves to seek the Lord. It is only a mean however: if rested in as an end, it will be an abomination in the sight of God. In the direction of our Lord concerning it, respect is had to the principle of things rather than to the things themselves. A sad countenance, if it be expressive of a sad heart, and in our secret approaches to God, has nothing in it improper. The evil consists in counterfeit sadness, and ostentatious grief. Whatever be your concern of mind, make no show of it before men, but rather appear, when in company, as at other times. Let all be between thyself and thy Father, who seeth in secret.

Ver. 19, 20. Lay not up for yourselves treasures, &c. The Lord here proceeds to a variety of counsels, and all upon things in common life. The inhabitants of this busy world are taken up in accumulating something which may be called their own, and in setting their hearts upon it rather than upon God. So common is this practice, that, provided they do not injure one another, it ensures commendation rather than reproach. Men will praise thee when thou doest well to thyself. Hence we are in greater danger of this sin than that of most others. In opposition to this, we are directed to lay up treasures in heaven. Not that the heavenly inheritance is the reward of our doings: but beleiving in Christ, and setting our affections on things above, where Christ sitteth at the right hand of God, every thing we do in his name, whether it be to the poor, or any others, for his sake, turns to our account. Heavenly enjoyment accumulates, as we in this way make much of it. It is thus, that in giving alms, we provide ourselves bags which wax not old, a treasure in the heavens which faileth not. Men commonly choose a safe place to lay up their treasure. It is said, that many millions, during the late depredations on the continent, have been placed in the English funds; and no wonder. But still there is nothing secure in this world. If we would place our treasure in a bank where no marauder cometh, it must be hid with Christ in God.

From this passage, some have seriously concluded, that it is forbidden us in in any case to add to our property. To be consistent,

however, they should not stop here, but go on to sell what they have and give it to the poor; for the one is no less expressly required than the other. But this were to overturn all distinctions of rich and poor, and all possession of property, which is contrary to the whole current of scripture. To lay up treasures upon earth, is to trust in them, or make them our chief good, instead of using them as a mean of glorifying God, and doing good in our generation. This is evident from the reason given against it, that where our treasure is, there will our heart be also. The Lord prospered David; yet David's treasures were not in this world. On the contrary, he was distinguished from men of this world, who had their portion in this life; declaring, As for me, I will behold thy face in righteousness: I shall be satisfied when I awake in thy likeness. If, however our treasure be in heaven, we shall not be eager to lay up worldly wealth; but rather to lay out that which God intrusts in our hands for promoting the good of his cause, and the well-being of mankind.

Ver. 22-24. The light of the body is the eye, &c. Our Lord here seems to illustrate and enforce the principle on which he had all along proceeded; namely, the importance of pure design, or right motive in every thing we do. This, to the soul, is that to which a clear sight of the eye is to the body. A single eye has but one object, and this is God.* It is opposed to an evil eye. The one is expressive of that spirituality of mind, which, as the Apostle says, approves the excellent, Phil. i. 10. The other is a mind blinded by the love of the world, or other corrupt affections, by which the judgment, which should be the guide of the soul, becomes dark, and leads it into evil. Thus the gospel is rejected, and some false doctrine received instead of it; and thus religion, by which men hope to find their way out of their labyrinths, serves only to bewilder them more and more, till at length they plunge into perdition. To show the importance of a single eye, it is added, No man can serve two masters, &c. He that has his eye partly on God, and partly on mammon, wishing to grasp both

* Dr. Campbell excludes the idea of single, rendering the word "sound,” as opposed to "distempered:" but the context clearly favours the common translation.

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