cannot claim as a right what we ask as a gift. Whatever as creatures we might have expected from the Creator has been forfeited by sin. It is only to mercy we may appeal. "By grace we stand" in regard to the body as well as to the soul. We may say with the patriarch, "I am not worthy of the least of all the mercies which Thou hast showed unto

Thy servant." Not worthy therefore of the plainest, scantiest fare, not worthy of our daily bread, for which we therefore humbly petition as suppliant children, saying, "Father, give!"

It encourages filial confidence in little things. Some Christians seem as if they could trust God for eternal life and not for daily bread. This prayer is a constant monitor, bidding them "cast all their care on Him who careth for them." Believingly to say "Give" is the cure of care. tions, or were forbidden to appeal to God except for spiritual blessings, we might yield to anxiety; but when we are encouraged to unburden our hearts to Him in little things as well as large, we may leave the caring to Him. So the apostle teaches-"In everything be without anxiety: but in everything by prayer and supplication with thanksgiving let your requests be made known unto God: and the peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus." Do we rejoice that He gave His Son, and shall we not trust Him to give us bread? In addition to the plea that He is our Creator, we possess a covenant claim through

Were we left to our own exer

Christ, by whom all things are ours.

Grand as well

as simple was that "grace before meat" of the poor woman, "Lord, I thank Thee for the porridge; I thank Thee for an appetite for the porridge; I thank thee for a covenant-right to the porridge."

It prompts to daily gratitude. How small will be our tribute of praise if we render it only when we receive some extraordinary benefit! Our greatest mercies are the small but regular supplies for each day's small but essential requirements. What we distinctly ask, we are more likely consciously to receive from our Father's hand. A crust over which thanks are given and a blessing craved, becomes a richer repast than the costliest fare not received as a royal gift.

Daily obedience will be aided by daily petitions, gifts, and gratitude. The strength nourished by His daily bounty we shall feel bound to use in accordance with His will. With faculties each day invigorated by daily bread from His hand we shall pray, "Vouchsafe, O Lord, to keep us this day without sin. Lord, our heavenly Father, who hast safely brought us to the beginning of this day, grant that this day we fall into no sin; but that all our doings may be ordered by Thy governance, to do always that is righteous in Thy sight."

Although this petition asks food for the body, yet it suggests that which is needed for the soul. Our Lord often spoke of the one as a type of the other. "I am the Bread of Life; he that cometh to me shall

never hunger, and he that believeth on me shall never thirst." "The bread that I will give is my flesh for the life of the world." He compared eating bread with faith in Himself; for as merely crediting the existence and nutritive qualities of bread will not nourish the body unless the bread is eaten, so it is necessary that Christ Himself be spiritually received into the heart; His truth, His love, His Spirit, to quicken, strengthen, preserve the soul. "Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have not life in yourselves." "My meat is to do the Will of Him that sent me." "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life." "Blessed are they that do hunger and thirst after righteousness, for they shall be filled."

In the ordinance of the Supper the Lord honoured bread by using it as an emblem of His body; the body which once shared our infirmities, including hunger; but which is now glorified on the heavenly throne. How such a solemn association ought to lead us to honour food, not despising it as mean nor abusing it by excess! We are also taught that as bread nourishes by the reception of it, so He Himself maintains life in the soul in proportion as by faith He is received spiritually and dwells within us. Therefore when we offer this prayer in its primary sense, seeking what is needful for the bodily life, let us ask for the nourishment of the soul; daily instruction by

the Truth, daily aid of the Spirit, daily grace for whatever need each day may bring. For past supplies will no more suffice for the soul than for the body. As we cannot live healthily to-day on yesterday's bread, and without a fresh supply must soon die, so our spiritual health begins to decline when it loses one day's aliment; and death will come to the soul that trusts to religious experiences of a year ago, as surely as it would to the body if we substituted dreams of former feasts for present daily bread.

CHAPTER VII.

THE FIFTH PETITION.

"AND FORGIVE US OUR DEBTS, AS WE ALSO HAVE FORGIVEN OUR DEBTORS."

IT

T has been remarked, that whereas the first three petitions might be offered by angels as well as by men, and the fourth would have been suitable for the devotions of Eden, the fifth and the sixth are suited only for sinners. The word "forgive" is the first sad note sounded in this litany. In jubilant tones we may ask that our Father's name may be hallowed, His Kingdom come, His Will be done, and His daily gifts bestowed, but here we approach His throne as guilty suppliants, seeking mercy. The first four petitions presuppose forgiveness. Rebellious children must have repented before they can truly say, "Father, hallowed be Thy Name." Here there is a renewed confession of sin and a fresh application for pardon. The little word "and" has a great significance, linking the prayer for bread with that for pardon. not the supply of my bare necessities. feited as a rebel my claim as a creature. little value under sentence of death.

I deserve I have forBread has No luxuries