shall be changed into a new heaven and a new earth wherein dwelleth righteousness, Heb. i. 11, 12; 2 Pet. iii. 7-13; Rev. xxi. 1; the effects of the sin of the first Adam shall be entirely removed by the successful issue of the great enterprize of mercy which has been undertaken by the second Adam: this world shall be restored to a greater degree of beauty than ever paradise in all its primeval loveliness displayed; the tabernacle of God shall then be with men; the man Christ Jesus shall reign supreme as Emmanuel God with us, over a redeemed and glorified world; then shall the kingdom of God have come, and Christ shall reign for ever and for ever, and his people shall share with him in glory and honour and immortality and eternal life, Is. ix. 7; Dan. ii. 44; vii. 18, 27; Luke i. 32, 33. Such is a brief review of the events connected with the kingdom of God, for the coming of which we are directed to pray : "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear"- looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ," Heb. xii. 28; Titus ii. 13. darkness are not more opposed to each other than the will of man to the will of God. The fall has not only dissevered the tie which bound men and angels together, but also that which bound God and man together, by making man the very antagonist of his Creator; but the redemption of which Christ is the author, has for its object the reconciliation of all things which are in heaven, and which are in earth, even in him who is the centre of the moral creation of God, Eph. i. 10. In order that we may fully understand this petition, we must, in the first instance, enquire into what is meant by the will of God. And in order to have as distinct an apprehension of this as possible, we must contemplate the will of God under two forms:-1. As his DECREEING WILL. 2. As his PRECEPTIVE WILL. It is to the former that reference is made in Psalm cxxxv. 6— "Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas, and in all deep places," and in Eph. i. 11, where it is said of God that he "worketh all things after the counsel of his own will." The decreeing will of God rules as the moving power in the natural and physical world, and is the cause of everything that occurs in the affairs of Providence. It is this that .Thy will be done in regulates the movements of a planet, and the earth, as it is in heaven. This clause, like the two former, refers to the promotion of the glory of God. We should not only make this the first object of our prayers, we should not only mention it in one petition, but we should dwell upon it in several, as what we earnestly and deeply desire. This petition follows with exquisite propriety after the preceding one, in which we prayed for the coming of the kingdom of God: for until that kingdom shall have come, the will of God will not be done on earth as it is in heaven. It is also useful in showing that the kingdom of God is to be "in earth.” It is most suitably addressed to him who is THE KING, and whose prerogative it is to effect a complete submission to his will throughout every department of his vast creation. It implies a feeling of pious dissatisfaction with everything that does not conform to the will of God, and an ardent desire to have all such anomalies rectified and repaired. Such alas! is the present state of the world, that light and falling of a sparrow with equal accuracy and of God, love is eminently glorious: this is the attribute which may be called "the chief among ten thousand, and the altogether love ly." The sovereignty of God is the great wheel that keeps in motion the vast and unbounded machinery of the universe, whilst that sovereignty itself is ever turned by the exhaustless and everflowing streams of his love. But we may contemplate the will of God under another form. -as his preceptive will. This is what the apostle speaks of in Rom. xii. 2, where he insists upon Christians seeking to prove what is the good and acceptable and perfect will of God. It is this that rules in the moral world, and should be recognised and adopted by all created beings as the rule and guide of their conduct, for the law of God by which they should ever be governed is but the expression of this will. Now all beings to whom God has given a will may resist the will of God, but their doing so arises from their abuse of that moral liberty which is the very essence of will. When man fell, he deviated from a state of conformity to this will of God; but the great object of that moral dicipline under which we are placed by the Holy Ghost is to bring back our wills into compliance and agreement with the will of God, and the ultimate end which Christ has had in view, in undertaking the redemption of the world, is to cause the will of God to be done in earth as it is in heaven. Such an object as this is but reasonable and proper. God is the supreme governor of the universe, and his will is most holy and just and good. There cannot be two distinct ruling powers in the world, nor could it be required that the will of God should conform itself to the innumerable wills of his creatures; and therefore to keep up harmony in the moral as well as the physical world, there must be but one moving principle-THE WILL OF GOD. Besides, it is only when men act according to this, that they enjoy real happiness and liberty. Some men think that a compliance with the will of God is an irksome and galling restraint, and that liberty consists in the free and unrestrained exercise of our own wills. But the fact is, there is no such thing as an unrestrained exercise of our own wills. We may talk of liberty, and yet, all the while, be slaves, John viii. 32-34; 2 Pet. ii. 19. The idea of liberty independent of the control of the divine law is a delusion of Satan, invented to cloak and conceal the galling chains of bondage in which he holds his victims: all that are not conformed to the will of God are led captive by Satan at his will. And as to liberty, there is no liberty so great as having our minds completely conformed to the will of God, Rom. vi. 12–14. Then we are under the reign of grace, and are enabled to yield the glad and cheerful homage of our affections, as a living sacrifice, holy and acceptable unto God; for the dominion of the will of God does not absorb or render nugatory the wills of his creatures, but guides, enlightens, and regulates them. Our blessed Redeemer did not become a slave when he said" Thy will be done,” Matth. xxvi. 42, for he laid down his life of himself; he had power to lay it down, and he had power to take it again, John x. 18. Let us then pray for more of that blessed and submissive spirit, which will lead us to acquiesce patiently in the decreeing will of God, and to say with Samuel "It is the Lord; let him do what seemeth him good," 1 Sam. iii. 18, or with Mary-" Be it unto me according to thy word," Luke i. 38; or as his fellow-Christians said to Paul-" The Lord's will be done," Acts xxi. 14. And let us seek for more of that disposition that will lead us to take God's preceptive will, as it is expressed in the commandments of Scripture, as the one and constant rule of our conduct; and for such an entire prostration of all our desires before the light of God's holy law, as shall lead us to exclaim, as Paul did "Lord, what wilt thou have me to do?" Acts ix. 6; and for such a calm and decided conformity with the will of God as our blessed Redeemer displayed, "whose meat and drink it was to do the will of him that sent him, and to finish his work." But there is an important addition to this prayer Thy will be done in earth, as it is in heaven." It is well to have a model placed before us, when we are urged to what is right: and we should attend to the manner in which we act, as well as to the actions which we perform. When we seek for examples, we should select those which are most likely to be useful and successful in their influence. For the guidance of the Christian, there are many examples in the word of God, amongst which the first and most forcible is that of him who said—"I delight to do thy will, O my God; yea, thy law is within my heart," Psalm xl. 8. But in this petition, the reference is not to the 66 Thy will be Lord's people now in the days of their | us present this petition with greater fersanctification, except in a secondary and vency at a throne of grace. subordinate sense, but rather to that perfect done in Earth as it is in Heaven." and universal compliance with the will of But we understand this illustration of God, which shall pervade a redeemed and perfect compliance with the will of God as renovated world, when the kingdom of referring more directly to the intelligent Christ shall have come, and when "the and obedient inhabitants of heaven - to knowledge of the Lord shall cover the "the angels of the Lord that excel in earth, as the waters cover the sea." To strength, that do his commandments, hearkillustrate this, we have no precedent nearer ening unto the voice of his word: those to us than "in Heaven." Those happy ministers of his that do his pleasure,” Psalm residences of pure and intelligent beings, ciii. 20, 21. In Heaven there is no inwhich are contained in Heaven, alone ex- stance of disobedience to the will of God. hibit a perfect instance of complete con- There it is perfectly and constantly conformity to the will of God. There cannot, formed to. So that we may look up to that as yet, be found such an instance in this abode of blessedness for a standard and our fallen world, unless we look back to model of moral purity, not only to guide us him who was holy, harmless, and undefiled, in our anticipations of perfect holiness in and separate from sinners, and in whose the everlasting kingdom of Christ, but also character we see a perfect transcript of the in our own exertions to acquire more conmoral glory of the invisible God. But HE formity, in our own experience, to the will stood alone. In conforming to the law of of God. We should always compare ourGod, as well as in effecting an everlasting selves with those who are better, and above redemption for us, he was by himself, and us: not as the self-righteous Pharisee, who of the people there was none with him. compared himself with his fellow-sinners, Some commentators, however, explain this and said "God, I thank thee that I am passage as having a reference to the inani- not as other men are." We should ever mate creation to the sun, the moon, and aim at a high standard of excellence in folthe stars, which quietly and steadily fulfil lowing after holiness, and should pray to the will of God. This reference may, per- God to sanctify us wholly, so that we may haps, be included, and the illustration which be perfect as our Father in Heaven is perit implies is, to a certain extent, a good one. fect. We should seek to do the will of God "The heavens declare the glory of God, and as angels do it- -as readily—as zealously— the firmament sheweth his handy work," as cheerfully as constantly-as perfectly: Psalm xix. 1. He appointed the moon for we should seek to be influenced by the same seasons, and the sun knoweth his going principle of love to God which animates down, Psalm civ. 19. The elements of the them; and to have the same object in view material and visible creation are instruments —even the promotion of his glory. Thus in the hand of God for the accomplishment may we look to angels-not as objects of of his purposes. Even the most apparently adoration—but as examples of perfect obecapricious of all-the wind that bloweth dience to the commandments of God. where it listeth-is obedient to his commands. Fire and hail, snow and vapour, and even the stormy wind, fulfil his word, Psalm cxlviii. 8. The enduring uniformity, the undeviating constancy, even what the poet calls the discordant harmony of creation, is but the impression of the will of God upon the productions of his power. All nature is vocal of her Maker's praise, and is continually doing homage to his will. There is but one exception-the heart of man is out of tune! The only discordant note that mars the harmony of creation's universal anthem of praise to God, is that which is heard in this our world! Oh! then, let And, let every one that nameth the name of Christ seek to carry out the principle that is contained in this illustration into constant practice. Let him endeavour to do the will of God as it is done in Heaven, under all circumstances, not only in times of prosperity and comfort, but also in times of sorrow and distress. Let him learn to carry this petition with him, as Jesus did, into scenes of agony and pain, if such should be his lot: let him pray for strength to resist and mortify his own will, and let him aspire to that state of grace, which will enable him to say-"Nevertheless not my will, but thine be done." Let us not, however, overlook the grand and ultimate prospect of universal conformity to the will of God, in earth as in heaven, to which our hopes are here directed. For a time is coming when the same principles of pure and perfect holiness that prevail above, shall also live and flourish in our world. This earth may be looked upon as one of the colonies of the kingdom of heaven, throughout which it is the purpose of God to establish the same constitution that spreads happiness amongst the angels above. Yes! there is a time coming, when heaven and earth shall be ruled by the same laws, governed by the same principles, enjoy the same privileges, and feel the same happiness. This world shall not always be a temple of idols-a den of thieves a cage of unclean birds-a charnel house of impurity and sin; nor shall its kingdoms and its continents be for ever the haunts of Satan, nor shall its inhabitants be for ever exposed to his cruel and malignant depredations, for the lamp of prophecy, casting a sure light upon the future, enables us to anticipate with joyful hope the blessed establishment of the Redeemer's eternal kingdom, when righteousness shall flourish as the ornament of a renovated worldwhen the earth shall exhibit in its glorious aspect a reflection of the peace and prosperity that prevail in heaven- and when the will of God shall constitute the one and only rule of action to its pure and ransomed population! Animated by this delightful anticipation, and looking for that blessed hope, let us devoutly and earnestly pray-"Thy kingdom come; thy will be done in Earth as it is in Heaven." occupy a single thought as our minds pass over from the contemplation of one class of spiritual blessings to another; for spiritual blessings should always engage the greatest amount of our attention, and the gifts of providence should ever be sought for, as subordinate to the incorruptible and imperishable gifts of grace. In this petition we have the instinctive cry of nature consecrated by our blessed Redeemer into the language of earnest supplication to Our heavenly Father, whom we thus recognise as not only the God of grace, but also as the God of providence, by whom all things subsist, and upon whom the eyes of all do wait, that he may give them their meat in due season, Psalm cxlv. 15. This Some commentators have explained this petition as referring to the sacramental bread, which we use as the symbol of the body of Christ in the Lord's Supper. explanation, however, does not appear to be that which was intended to convey the proper and primary meaning of these words by the divine Author of this prayer. Others have explained it with a more general reference to that spiritual food by which our souls are strengthened and supported—even to Christ himself, on whom we daily feed in our hearts by faith with thanksgiving, for the sustenance and increase of our spiritual life. Our blessed Redeemer does indeed speak of himself under the significant emblem of "bread," in the sixth chapter of St. John's Gospel; but in using this word he annexes to it other expressions which necessarily associate with it a spiritual interpretation; as where he says, in verse 35, "I am the bread of life;" and in verse 51, "I am the living bread that came down 11. Give us this day our daily from heaven." We do not, however, feel bread. This petition refers, at least primarily and chiefly, to our temporal wants. The gospel, which has the promise of the life that now is, as well as of that which is to come, does not require us to be so exclusively engrossed with a desire for spiritual blessings as entirely to overlook those temporal mercies which are indispensably necessary for the sustenance of our lives. There is, however, in this prayer only this one solitary petition for the blessings of the present life, and it is expressed in the fewest possible words. It is so placed as only to it necessary to allude any further to these expositions of the clause. We think that the plain and obvious exposition, which contemplates it as referring primarily to temporal and bodily sustenance, must commend itself to the reason and common sense of every intelligent Christian; and, accordingly, we shall explain it upon this principle. The word "bread" we consider as being used here in that general and comprehensive sense in which we constantly employ it, as when we speak of a man "earning his bread," by which we mean whatever is necessary for the support and sustenance of the body in the present life. This is called, in our com "The blessing mon translation, "daily bread;" which in | likewise this assertion, thatthe original is ἄρτον επιούσιον. There has of the Lord, it maketh rich," Proverbs x. been much critical investigation into the 4, 22. This petition, also, implies our bemeaning of the word so, which is here lief that God is concerned in the temporal rendered "daily." It occurs only in this wants of his creatures. The doctrine of passage, and in the corresponding passage some ancient philosophers, who taught that in Luke xi. 3. The two leading expositions God takes no direct concern in the affairs which have been given of it are as follows: of our world, is not the doctrine of the -1. That which renders it" bread for Scriptures; but is derogatory to the mercy the day coming on :" as if the word in ques- and the majesty of the great Parent of all, tion were an adjective derived from the verb whose greatness consists very much in his , so as to regard the word as equiva- attention to little things. We have a very lent to the phrase rinovon nuga, which beautiful exposition of the particular provioccurs in Acts vii. 26; xvi. 11; xx. 15; dence of God in the latter part of this chapxxi. 18; and which in all of these texts is ter, which is eminently calculated to give us rendered "the next day," or "the day fol- confidence in his loving-kindness and tenlowing." It would be necessary, however, in der mercy, whenever we present this prayer this case, to explain the petition, as if it was at his throne of grace. Let us, then, cononly offered at the commencement of each tinually look to him for every needful mercy, day, with reference to the day then coming always remembering that we must receive on; for the words "this day," onegov, which every mercy gratuitously from him. also occur in it, show that the prayer refers to bread for the day on which it is offered. 2. That which renders it" bread suitable or necessary for the preservation of our existence :" as if the word in question were compounded of for, and ova existence or support, as groboros, in Tit. ii. 14, which properly means "for a possession," is derived from rig for, and ouda, which signifies possession, as well as existence. The latter seems to be the more natural and probable meaning of this word. It appears, however, very likely that the translators of the authorized version of St. Matthew's and Luke's Gospels, may have regarded the phrase The spregov reopñs, in James ii. 15, and which is there rendered "daily food," as an inspired commentary upon that which occurs in this passage. But we must proceed with our meditations on this petition. We here pray to God to "GIVE" us such sustenance as is needful for the supply of our bodily wants. We thus acknowledge that the goodness of God is the only means of our temporal as well as spiritual support. We in a manner indirectly confess that we can merit nothing of ourselves, and that we can procure nothing by our labour unless God shall give us his blessing. And so it is: the most anxious exertions that we can employ must ever prove unsuccessful without the divine countenance and co-operation. The very same chapter which says that "the hand of the diligent maketh rich," contains This The word "us," too, in this petition is of much practical importance. It shows that this is a kind of family prayer, in which the entire household unite; and it involves in it a pledge upon our part, that whenever we use it, we feel for the wants of others as well as for our own. word should be an antidote against a spirit of avarice, that might lead us to monopolize; against a spirit of envy, which might lead us to covet; and against a spirit of selfishness, which might lead us to fix our minds exclusively upon our own wants. It may also be intended to denote that we should cultivate a spirit of sociability and hospitality, looking upon the blessings of providence as the common gifts of our common Father to all his dependent children. We pray, too, that God would give us "OUR" daily bread. The word "our" denotes possession. The bounties that support existence are ours by the gift of God. To every creature there is a suitable and appropriate kind of sustenance allotted. We read in Psalm lxxviii. 25, of "angels' food." God appointed, also, to man in paradise, the fruits of the earth, as the support of his life. The fall has made no change in the goodness of God in this respect: he still "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust:" He openeth his hand and satisfieth the desire of every living thing. This word "our" may also be intended to limit our desires to that which belongs to us |