Copyright©MonergismBooks

SacredDissertationsontheLord'sPrayer

byHermanWitsius,D.D.

PROFESSOROFDIVINITYINTHEUNIVERSITIESOFFRANEKER,UTRECHT,ANDLEYDEN;

WITHNOTES

BYTHEREV.WILLIAMPRINGLEAUCHTERARDER

EDINBURGH:THOMASCLARK,38.GEORGESTREET

MDCCCXXXIX

Witsius,H.,&Pringle,W.(1839).SacreddissertationsontheLord'sPrayer(p.iii).Edinburgh:ThomasClark.

TableofContents

TRANSLATOR'SPREFACE

HERMANWITSIUSTOHISPUPILS

DISSERTATIONI:ONPRAYERMETHOD laid down, Δεήσεις, προσευχαὶ, ἐντεύξεις, ἀιτήματα,υχαριστία,definedanddistinguished,—שאלהרנהשועה,explained,—,תפלהDefinition—,—תחנה of prayer,—A rational creature only can pray,—Inwhat sense is prayer ascribed to brutes?—Why did the Assyrian kingorderhis cattle to fast andwear sackcloth? Intercessionof theSpirit.—The Son of God, even before his incarnation, prayed.—Prayer is to be

offered toGodonly; andwitha view to theDivineperfections, and thedistinction of the persons in the Godhead.—Is Christ, asMediator, theobjectofAdoration?.—Allourprayersmusthaveadistinct reference toChrist as Mediator,—Origen quoted.—The poison of Socinian theologyexposed.—Torenderreligiousworshiptoanycreatureisidolatry.—WhereAdoration is due, Invocation is also due.—The same kind ofworship isdue to Christ as to the Father.—Phil. 2:9,, explained.—Prayer is adiscourse addressed to God.—What is it to praywith the Spirit? (John4:24).—What is it topraywith the tongue, the spirit, themind? (1Cor.14:14, 15).—Ought we to pray with an audible voice?.—Vain repetition,(Βαττολογία), must be avoided.—The promise to hear prayer must beunderstoodwithcertainreservations.

DISSERTATION II: ON THE ADVANTAGE AND NECESSITY OFPRAYERThefleshconcludesthatPrayerissuperfluous,thatitisuseless,andthatitinsultsGod.—Thoseobjectionsanswered.—Advantageandnecessityofprayer proved. Prayer is incumbent on all men; but cannot be rightlydischargedexceptbyabelievingandregenerateperson.

DISSERTATION III: ON THE PREPARATION OF THE MIND FORRIGHTPRAYERThe simplest prayer is the best.—Four things implied in a devoutpreparationofthemindforprayer.—Prayermustproceedfromfaith,andmustbeperformedwithattention,with fervour, andwithout ceasing.—Afterprayer,wemustlookfortheblessingsoughtforintheuseoflawfulmeans.—TimeofansweringprayermustbelefttoGod.—Dowerisefromprayerbettermen?.

DISSERTATIONIV:ONGESTURESINPRAYERKneeling,,expressessubjection.—Isitafigureofourfallingintosin,andof our resurrection?.—The ancients prohibited kneeling on the Lord'sday, andbetweenEaster andPentecost, but superstitiously.—Bowingofthe body towards the holy place.—Prostration.—Standing.—Stationarymen.—Standingexpressesreverenceandobedience.—IsSittingoneofthegestures proper in prayer?—Case of David's sitting considered.—Uncoveringofthehead.—Washingofthehands.—Spreadingthemout.—Chrysostomquoted,—Kissingof thehands.—Puttingoff the shoes.—Are

any gestures proper to be usedbyChristians in prayer?—Someprayersrequire no gestures, such as ejaculatory prayers.—But ordinary, statedprayers,requirecertainpostures.—Augustinequoted.—Gesturesmustberegulatedbytimeandplace.

DISSERTATIONV:ONSTATEDHOURSOFPRAYERThe Hebrews had three seasons of daily prayer.—Morning prayer.—Hence illustrated, Acts 2:15,—Midday prayer.—Evening prayer.—Mahometans pray five times a day.—Ancient Christians had statedseasonsofprayer.—ModernGreeks.—Canonicalhours.

DISSERTATION VI: ON THE PETITIONS WHICH WE OUGHT TOPRESENTTOGOD,ASUMMARYOFWHICHISCONTAINEDINTHELORD'SPRAYERGodinstructsusrespectingPrayer.—Inwardlyby theSpirit.—OutwardlybytheSon.—TheJewshadprayersappointedforthestatedhours.—Johnadopted the custom of prescribing a form of prayer.—Our Saviouraccommodated himself to the same custom.—The Lord's Prayer is notmerely a copy, but a form.—This appears from our Lord's words; andfromthepracticeof theIsraelitishChurch;andof theancientChristianChurch,,whichaddedtheLord'sprayertoalltheirprayers,,butdidnotteach it to Catechumens.—Objections to the use of the Lord's Prayer.—Replies to those objections, 132–142.—The Bogomiles considered allotherPrayerstobeuseless.—Christiansoughtnottobeboundtotheuseofanyhumanforms,,theuseofwhicharosefromignoranceandsloth.—Thegreaterpart of theLord'sPrayer isborrowed from formsofprayerusedby the Jews.—Excellenceof theLord'sPrayer.—Divided into threeparts.

DISSERTATIONVII:ONTHEADDRESSTOOURHEAVENLYFATHEREverywordhereisemphatic,—BytheFatherismeanttheFirstPersonofthe Godhead; but not to the exclusion of the Son and Spirit.—God iscalledourFatherinrespectofCreation.—Regeneration,,andAdoption.—In every age believers were permitted to call God Father.—But greaterboldness (παῤῥησία) has been granted to the children of the NewTestament.—The appellation Father was considered to be moreappropriatethanLord.—Selden'sobservation.—WhenwesayourFather,it expresses Faith and Charity.—Can none but a regenerate person call

God Father?.—God has his throne in the heavens.—Fragments ofOrpheusquoted.—OurFather displayshimself to this lowerworld,, butchiefly inheaven.—EvenwhenGoddwelt in the sanctuary, his people'sviewsweredirectedtoheaven.—LetusestimateproperlythegoodnessofourFather,,andapproachtohimwithreverence,butwithboldness,,andwith love,, raising our views toheavenly things.—The course of our lifemust correspond to the profession of our prayers.—We must learn todespiseearthlythingsincomparisonofheavenly.—Senecaquoted.

DISSERTATIONVIII:ONHALLOWINGTHENAMEOFGODGreat familiarity with God is permitted in holy prayer.—When a manappearstoprayforGod,hepraysforhimself.—ThenameofGoddenotesGod himself,, as he reveals himself to rational creatures.—God isHallowedwhenheisdeclaredtobeholy.—ThisisdonebyGodhimself,,and by the creatures.—Why do we pray to God that his namemay behallowed?.—This petition is the first in order.—Many shew by theirconduct that their declarations are not sincere.—Let us sincerely desirethat his namemay be hallowed.—Epictetus quoted.—Motives to hallowthenameofGod.

DISSERTATIONIX:ONTHECOMINGOFTHEKINGDOMOFGODThekingdomofGod is twofold,universal,,andspecial.—Under theOldTestament,where ithadthe formofpoliticalgovernment;andwasalsoceremonial and typical; and spiritual.—The Hebrew teachers refer thefearand loveofGod to thekingdomofGod;but it refers chiefly to theNew Testament; and denotes the dignity and freedom of the church.—Why is it called thekingdomof theFather?.—Its form isbothoutward;andinward.—TheKINGDOMofGLORY.—ThecomingofthekingdomoftheWholeChurch,bytheefficaciouspreachingofthegospelamongtheJews;bytheconversionoftheGentiles;bytheexcisionoftherebelliousJews; by the deliverance of the church from the persecutions of theGentiles; by the reformation from popery; by the destruction of themystical Babylon; whose destruction is the increase of the redeemedkingdom;andwillbefollowedbytheconversionoftheJewsandofmanyothernations;andbyanabundanceof spiritualblessings.—ThecomingofthekingdomofGodtoelectindividuals.—LetusconfessthatwearebynatureoutofthekingdomofGod;andinthemostmiserablecondition;

andunabletobreakourchains;sothatthekingdomofGodisfoundedonimposibilities.—LetusseekallourhappinessinthekingdomofGod,foritisakingdomofperfectrighteousness;ofboundlesswealth,,(Jer.xxxi.12,14,explained);andofuninterruptedtranquillity;andofincomparabledignity.

DISSERTATIONX:ONDOINGTHEWILLOFGODConnection of the third petitionwith the preceding.—The statement ofthe petition.—The will of God denotes either his decree; or hiscommandment.—Theenlargementof thePetition.—God'swill isobeyedby the starry heavens.—But we ought chiefly to think of angels andredeemedmeninheaven.—Inwhatrespectsistheirobedienceapattern?.Isitlawfulforus,whileweareontheearth,toprayforthesamedegreeofperfectionwhichexistsinheaven?.—Letuslearntorenounceourownwill;forthisistheonlyroadtotruehappiness;whichwasobservedbytheGentilephilosophers.—LetusobeythecommandingwillofGod.—Letusproposetoourselvestheperfectexampleoftheinhabitantsofheaven.—Letusacknowledgeourownweakness.

DISSERTATIONXI:ONDAILYBREADThefourthpetitionhasbeenvariouslyexpounded.—Bybreadismeantallthat isnecessary for thebody.—Ἐπισύσιον,meanswhat isnecessary forthepreservationofourexistence.—Ourbread,isthattowhichwehavearightboth in thecourtofheaven,,and in thecourtofearth.—Godgivesbread,with regard to possession,, and to use.—What is themeaning ofthisday?.—Everyonepraysforothers,aswellasforhimself.—Theorderof the petition explained.—Aholy prayer for temporal benefits tends tothegloryofGod.—Weoughttobecontentwithlittle.—TheprayerforourbreadteachesusIndustry.—Justice.—DependenceonthefavourofGod;andGratitude.—Letusascribenothing toourown industry,whichGodwould not tolerate even in heathen nations; but ascribe all ourenjoymentstoGod,andusethemcheerfully;butalwaysagreeablytohiswill,,andforhisglory.

DISSERTATIONXII:ONTHEFORGIVENESSOFDEBTSThestatementofthepetition.—Debtheredenotessin.—Man'sfirstdebtisobedience.—Ifhefailsinthis,heincursthedebtofsin.—Everypersonhasmanydebts,whichcannotbedeniedorevaded,,orexpiatedbyourselves

or by any mortal.—Therefore we ought to pray for forgiveness, whichincludesmany things.—The enlargement of the petition.—Who are ourdebtors?,andwhatistheforgivenessoftheirdebts?.—Whatrelationdoesour forgiveness of debts bear to the Divine forgiveness?.—Sin is thegreatestofallevils;andtheforgivenessofsinsisthegreatesthappiness,,which is not so easily obtained asmany allow themselves to believe.—Earnest exhortation to three classes of persons.—Means of obtainingpardon.

DISSERTATIONXIII:ONLEADINGINTOTEMPTATIONHewhohasGodforhisfriendwillhaveSatanforhisenemy,,andwillbethe enemy of Satan.—Petition divided into two parts.—What istemptation?.—It sometimes arises from the corruption of our nature,,and is then the most dangerous of all.—In what sense does Pauldistinguish between himself and the sin that dwelleth in him?.—Sometimestemptationproceeds fromSatan,,whoseskillandpoweraregreat,,thoughthemannerofhisoperationisimperfectlyknowntous.—ToSatanisaddedtheworld.—Godisnottheauthorofevil;noroughttheblame of our sins to be imputed to Divine Providence.—And yet in asound sense God may be said to lead man into temptation.—In whatsense do we pray that our Heavenly Father may not lead us intotemptation?.—Byevil ismeanteitherThatwhich isevil,,orHimwho isevil.—Whatisittobedeliveredfromevil?.—Thenecessityofthispetition;towhichmustbeaddedwatchfulness.—TheexampleofAlipiusheldoutas a warning.—We must be sober; and bravely resist temptation.—Groundsofconsolation.

DISSERTATION XIV: ON THE CONCLUSION OF THE LORD'SPRAYERIts authenticity disputed; but defended.—Terms explained.—Itsconnectionwiththeprecedingpetition;andwiththewholeprayer.—ThegloryofGodistheendofallourprayers.—AMEN.

TRANSLATOR'SPREFACE

THE name of Witsius is familiarly known to the English reader. Hiswritings are destined to hold an enduring place among the stores ofChristiantheology.Thehighesteemwithwhichheisregardedbyvariousclasses of readers, is founded on a combination of excellencies rarelymeetinginthesameindividual.Inextensiveandprofoundacquaintancewiththedoctrinesofscripture,powerfuldefenceofthetruthagainsttheattacksofadversaries,andearnestexhortationstoaholyanddevoutlife,hehasfewequals.Ifstrictjusticeshallawardtohimasmallshareofthecensure, together with a large share of the praise, due to the Dutchschool, his claims to admiration will be little abated. The undueattachmenttohumansystems,withwhichheisoccasionallychargeable,neverhidesfromhisviewtheparamountauthorityofScripture,towhichhebowswithimplicitandcordialdeference.Hisacutenessasalogician,which renderedhima formidableantagonist,was regulatedbya severeregardtotruth,anddisdainedtoexerciseitselfinthatplausiblesophistryinwhichalmostallourcontroversialwritershavelargelyindulged.

HerankshighasaBiblicalCritic.Intimatelyconversantwiththeoriginallanguages, and with those aids which geography, natural history,antiquities,andotherkindredsciencesfurnishtotheinterpreter,hewassingularlypreparedforthatbranchofstudy.Patientlyemployinghisvastresources, he pursuedwith fearless intrepidity the inquiry, "What haththe Lord answered? and What hath the Lord spoken?" Those criticalresearches,which,inourowntimes,haveoftenbeenunwiselydisjoinedfromsystematictheology,receiveathishandstheirappropriatehonours.Havinggiventoeachpassageofholywritacloseandfaithfulscrutiny,heclassifiestheresults,appliesthemtothevariousquestionsastheyarise,and illustrates the harmony of divine truth. The lively devotion whichpervades all his writings is their principal claim, and their highestrecommendationtothefollowersofChrist.

Icannotallowmyselftoclosethisimperfectoutlinewithoutlayingbeforethe reader the sentiments of the excellent Mr. Hervey, expressed with

greatbeauty andnicediscrimination: "WitsiiAnimadversiones Irenicœ,C.vii.Achoicelittlepieceofpolemicaldivinity,perhapstheverybestthatis extant: in which the most important controversies are fairly stated,accurately discussed, and judiciously determined, with a perspicuity ofsense, and a solidity of reasoning, exceeded by nothing but theremarkable candour of the sentiments. The Oeconomia Foederum,written by the same hand, is a body of divinity; in its method so welldigested,initsdoctrinessotrulyevangelical,and(whatisnotveryusualwithoursystematicwriters)initslanguagesorefinedandelegant,initsmanner so affectionate and animating, that I would venture torecommendit toeveryyoungstudentofdivinity.Iwouldnotscrupletoriskallmyreputationuponthemeritsofthisperformance;andIcannotbut lament it as one of my greatest losses that I was not sooneracquaintedwiththismostexcellentauthor;allwhoseworkshavesuchadelicacyofcomposition,andsuchasweetsavourofholiness,thatIknownot any comparisonmoreproper to represent their true character thanthe golden pot which had manna, and was, outwardly, bright withburnishedgold;inwardly,richwithheavenlyfood."

Bothof theworksabovereferred tohaveappeared inanEnglishdress.The Conciliatory Animadversions were translated by the Rev. ThomasBell, Glasgow, whose pastoral labours are remembered by manyChristianswiththewarmestregard.TheEconomyoftheCovenantshadbeen published earlier, and is perhapsmore extensively known. But itwasreserved forDr.Frazer togivea translationof theDissertationsontheApostle'sCreed,atoncefaithfulandelegant,worthyofthat"refinedlanguage" towhich allwhowere familiarwith the original, in commonwithMr.Hervey,hadpaidthetributeoftheirapplause.

TheDissertationsontheLord'sPrayerappearnow,forthefirsttime,inour language. How far they are a faithful copy it is not for me todetermine. But I may be allowed to say what kind of work I haveattempted to execute. A translation strictly literal would have been soglaringlyabsurdthat itmaybethoughtsuperfluoustodisclaimsuchanintention. And yet the comparative advantages and disadvantages of acloseverbaladherencemustbeviewedinthe lightofanopenquestion.Principles of translation, which, if fairly acted on, would destroy all

freedom and elegance, are every day defended bymen whose classicalacquirements,atleast,arebynomeansinconsiderable.

Thequestionturnswhollyontheobjectforwhichtheworkhappenstobedesigned. A translation intended to assist a schoolboy in parsing andconstruingaGreekorLatinauthor,oughttobeexceedinglyclose.Modesof expression which would be offensive to good taste, or utterlyunintelligible to themere English reader, might detract little from thevalueofsuchaperformance.Butatranslatorwhoaddressesthegeneralreader is not entitled to disregard the proprieties of language, or theordinaryrulesofcomposition.

In what manner would the author have expressed himself, if he hadwritteninthelanguageintowhichthetranslationismade?Sofarasthiscan be conjectured, a better guide cannot easily be imagined. AnEnglishmanwrites aLatin book.Withwhat expressionswouldhehaveclothed his thoughts if he had employed his native tongue? It isreasonable to believe that he would not have offended his ear bybarbarousorforeignidiom.Theimpressionmadebythetwoversionsononewhofullyunderstoodthem,wouldhavebeenexactlyalike.

Aperfecttranslationwillbringouteveryshadeoftheoriginal,whilethepeculiaritiesofthetwolanguagesarecompletelyexchanged.Thiswouldimply such talent and scholarship as may not easily be found. But anapproach ought to be attempted, and a high standard is alwaysadvantageous. The general principle approves itself so completely tocommonsense,thateverytranslatorwhowisheshisworktobegenerallyreadwillfollowitout,whatevermaybehisfavouritetheory.

Layingasidethemeritsofthetranslation,theDissertationsontheLord'sPrayerarewellfittedtosustainthereputationofWitsius.Thesubjecthadbeentreatedbytheablesthands.Fewconsiderablewritershadfailedtobestowupon it a lengthenedexposition.Yetourauthorhasproducedaworksodelightfullyfresh,soanimated,solid,andjudicious,that itmaytake its place by the side of any which had previously appeared. ThequotationsfromtheFathers,someofthemverybrilliant,areequalled,ifnotexceededbyhisowneloquence.

Thepreliminarydiscussionsrespectingprayerwillbefoundtobehighlyinstructive. To some they may appear superfluous, and such titles asGestures in Prayer, or Stated Seasons of Prayer, may be not a littlerepulsive.But let thosedissertationsbe carefully read, and theywill bepronounced to be neither trivial nor uninteresting:. To one who takespleasure in the word of God, and who values highly every part of itscontents,thelightwhichistherethrownonmanyinspiredpassagesmustbeveryacceptable.

It may excite surprise that a doctrinal treatise should be so profuselygarnished with Hebrew and Greek quotations. But it ought to beremembered that the work, as the author informs us in his preface,consists ofLectureswhichhehaddelivered to the students of theologyplacedunderhiscare.TheyweresupposedtobewellacquaintedwiththeoriginallanguagesinwhichtheScriptureswerewritten.Undersoableaninstructortheyoughttohavemadeuncommonproficiency.Withaviewtothatclassofreaders,thequotationshavebeenretained,while,forthesakeofothers,theyhavebeentranslated,and,forthemostpart,throwntothebottomofthepage.

Icannotbuthopethattheperusalofthisworkwillcherish,throughtheDivine blessing, a devout and heavenly spirit. It will be strange if itslessons of wisdom, more valuable than all the stores of learning withwhich it is enriched, shall lead only to idle speculation. But our GreatTeacher can alone instruct us in the divine art of holding communionwith heaven, drawing down into the soul its choicest influences, andwalking inthewaythat leadethto lifeeverlasting.Letus, therefore,"becareful fornothing;but in every thing, byprayer and supplicationwiththanksgiving,letourrequestsbemadeknownuntoGod.AndthepeaceofGod,whichpassethallunderstanding, shall keepourheartsandmindsthroughChristJesus."Amen.

HERMANWITSIUSTOHISPUPILS,

STUDENTSOFTRUEANDHEAVENLYWISDOM,GREETING

DEARLY-BELOVEDYOUTHS,WHOHAVEBEENCONSECRATEDTOTHESERVICEOFGOD,ANDWHOMIWARMLYESTEEMANDLOVE,as I amemployedeveryday inaddressingyoupersonally, so I take thepresent opportunity of addressing youby awritten communication.Allmyprayers,desires,anxieties,andlaboursaredirectedtothisoneobject,that you may be properly instructed in Divine truth, and somewhatpreparedforconveyingittoothers.Youwillnot,Itrust,bedispleasedatbeing again requested to accept from my hand a small literary gift. Iwrote to you formerly, and dedicated to you my Dissertations on theApostle's Creed. That "labour," I have had abundant opportunities ofknowing,was "not in vain in theLord." Therewere, and still are somepersonswhoacknowledgethattheyderivedfromitsomelittleassistanceinexplainingtotheChristianpeoplethemostimportantmysteriesofourreligion, and in applying them to thepractice of true virtue andardentpiety.Theseconsiderations,Iamfreetoconfess,gavemegreatcomfort.No one was ever more deeply convinced than I am that very littleproceeds from me which is fitted to advance the glory of God, or theincreaseoftheRedeemer'skingdom.ForthisreasonIamdelightedtoseeother persons of higher ability devoting their utmost exertions, withremarkable success, to an object of surpassing worth. And whenever Iperceiveamongthoseeminentpersonssomewhohadbeenplacedundermyowntuition, I feelmyselfexcited toearnestgratitudeand lively joy.NorcanIavoidregardingthemasauxiliarieskindlygrantedtosupplymyweakness.

Withwhatzeal,earnestness,andperseveranceIfrequentlyexhortyou—to seek to obtain heavenly truths from theHoly Scriptures as from themouthofGodhimself,—topreservethemcarefullyintherepositoryofapureheart,—toexpressyourbeliefof themby thewholecourseofyourlife,—to remember your professions and the expectations which yourparents,andteachers,andtheChurchofChristhave formedrespectingyou,—toyieldyourselves,duringthepresentseasonofyouth,asNazaritesto the Lord, separated from the pollution of the world, and purely

devoted to the holy ministry,—you cannot but know and readilyacknowledge. You know also how far the course of instructionwhich Ifollowisadaptedtothatobject.FortheexplanationsIgiveyouareneverwastedon the triflingsubtletiesof laborioussophistry,or thebitternessof wrangling disputes, or the exaggerated language in which oppositesentiments are stated, or the reproachesofbrethrenwhose viewsdifferfromourown,orthefoolishannouncementofmyowndiscoveries,whichIfreelyowntobeofverylittlevalue.ButthosetruthswhichIrejoicethatIhavelearnedfromGod,—towhom,bywhateverhumanagencytheymayhave been imparted, I freely ascribe them,—I take pleasure incommunicatingtoyoumildly,calmly,andwiththeSpiritofmeekness,—endeavouring that, "bymanifestation of the truth to the conscience," ImayfirstapprovemyselftoGod,thentomyownmind,andfinallytoyou.Andthismannerof teaching,widelyremoved fromallnoiseandpomp,though it may appear somewhat cold, wants not its own beneficialexcitements,andisbestofalladaptedtopromotethatwisdom,whichtheApostle James recommends, and which is "first pure, then peaceable,gentle, and easy to be entreated, full ofmercy and good fruits,withoutpartiality, and without hypocrisy."2 If the consideration of the Divineperfections,as theyshine"in the faceofJesusChrist,"andof theotherlofty truthswhich theGospel has revealed, calmly contemplated in thelightoftheHolySpirit,failtoexciteamantolovethem,andto"contendearnestlyforthefaithwhichwasoncedelivereduntothesaints,2thoughitwereeventomartyrdomandtodeath,—thatmanwillnotbepowerfullyaffectedbythewarmestdisputesonreligioussubjects.Or,ifanywarmtharise,Ishouldsuspectittobe"strangefirewhichtheLordcommandednot,"andwhichhewillnotacceptuponhisaltar.

Since,therefore,thatwisdomwhichIamdesiroustoteachyou,orrathertolearnalongwithyou,mustbeaskedfromGodinpureandholyprayer,Iwaseasilypersuaded tocommit towriting the illustrationswhichhadbeenorallydeliveredon theexerciseofprayer, andparticularlyon thatprayer which was recommended to us by our Lord Jesus Christ. I amaware,indeed,thatthemosteminentmenofeveryageandofeveryclass,withwhomnothingwhichIcanproducecouldbeatallcompared,havealready handled this subject. But if you are resolved to receive nothingfrommewhichhasnotbeen formerly statedbyothers, andperhaps to

better purpose, I shall be laid under the necessity of maintainingperpetualsilence,andofsendingyouaway,forthemostpart,withemptyhands. And yet I would not have you to believe that I have doneabsolutely nothing. If informationwhichwaswidely spread, andwhichcouldnotbefoundoutwithouttoilandinconvenience,hasbeencollectedandarrangedinaformnotinelegant,Ihavecertainlydonesomethingforyour advantage. Andwhymay I not venture to expect that youwill bepleasedandinstructedbythiswork,asyouassuremethatyouhavebeenby my former productions? To instruct learned men, or proficients inthosestudies,isanundertakingwhichmyslenderattainmentsforbidmetoattempt.Andyet thoseverypersonswillnotbedispleasedtosee theStudents in our University receiving fromme those instructions whichthemselves, perhaps,whenyoung,had learned from their teachers.Forwhatelsecantheyexpectfromonewhopretendstonothingmorethantodischargehisofficialdutiestoyouaccordingtothemeasureofhisability?

Butnooneknowsbetter thanyoudo thatwedonotconfineourwholeattention to those elements of Christian doctrine. How often have IexhortedyoutoperusewithgreatearnestnessandunweariedapplicationalltheinspiredbooksbothoftheOldandNewTestament,—andtobringto the examination of them, all that your industry could collect from acareful study of the original languages,—from Hebrew, Greek, andRomanantiquities,—and from thosewritersofourown time,whohavedevoted their principal attention to the illustration of Scripture? HowoftenhaveIcomplainedthat,throughslothfulnessorunduehaste,thoseimportantaidshavebeenwhollyoverlooked?HowoftenhaveIexhortedyounottorestsatisfiedwithwhatyouhavelearnedfromcommonplaces,systems,summaries,andabridgments,ofwhichyouarerequiredtogivean account at the public examinations; but, nobly aspiring to higherattainments, to examine with the utmost industry the wisdom of Godpervading the whole body of Scripture, not doctrines merely, buthistories, ceremonial observances, and prophecies, with astonishingvariety?Howoften, for thispurpose,haveI lentyou theaidofmyownhand,ofwhich,ifitisnotthemostskilfulthatcouldbedesired,Icanatleastsaythatithasbeenhonestlyandfranklygiven,andthatitneednotexcitewonder if theywho are pleased to follow it shall in a short timeoutruntheirguide?

Thus,myyoung friends, ifyoubeginwithGod, ifyouresolutelypursuethework,if,inaword,youarenotwantingtoyourselves,yououghtnotto despair of eminent success in an age to which, there is reason tobelieve,thepredictionofDanielapplies,Manyshallruntoandfro,andknowledge shall be increased. I close with this humble and earnestprayer, thatGodmaymake you "perfect, thoroughly furnished unto allgoodworks,"2 and stars of the firstmagnitude in the firmament of hischurch.AndifIhavedoneyouanyservice,presentyourprayersforme,awretched sinner, toour commonLord, through theonlySaviour, JesusChrist.

ATUTRECHT,

24thJune,1789.

DISSERTATIONI:ONPRAYER

I HAVE undertaken to employ a few Dissertations in illustrating thatform, or model of prayer, which the Lord Jesus recommended to hishearersanddisciples.Fromthenatureofthesubject,prayer,viewedasapart of our religion, seems to demand, in the first instance, a carefulexamination.Onmanyaccountsthesepreliminarydiscussionsarefittedtobeuseful.Forthepresent,Ishallsaynothingofthelightthatwillbethrown on some little understood customs of Christian and Jewishantiquity,andevenonmanypassagesofthesacredwritings.Myprincipalobjectis,toconveyjustviewsofaholyandreverentapproachtoGod,andofthemannerinwhichdevoutandacceptableprayersmustbepresentedtotheSupremeBeing.Theordertobeobservedisthefollowing:First,toexplain WHAT IS PRAYER; next, in what our OBLIGATION to itconsists;and,lastly,INWHATMANNERitoughttobeperformed.Thesesubjectswillbeseparatelytreatedundertheirrespectiveheads.

Itwillbepropertoexplain,attheoutset,thosetermswhichthewritersoftheOldandNewTestament,whentreatingofprayer,areaccustomedtoemploy.Paul recommendsδεήσεις,προσευχὰς,ἐντεύξεις, 1Tim.2:1, towhichheadds,ἀιτήματα,Phil.4:6,andtoallhesubjoinsἐυχαριστίας.Insettling thedistinctionof thesewords interpretersdiffer,butagree thatallofthemdenotevariouslightsoraspectsunderwhichprayerisviewed.Theviewcommonlyentertainedis,thattheydenotethedistinctbranchesof prayer, which are included under the general name of ἀιτημάτα, orpetitions.Δεήσειςareunderstoodtobedeprecationsforremovingevils;προσευχαὶ, prayers for obtaining benefits; ἐντεύξεις, intercessions forothers.Theodoret,forinstance,says,δεήσιςἐστινὑπὲρἀπαλλαγῆςτινῶνλυπηρῶν ἱκετέια προσφερομένη, deprecation is a prayer presented fortheremovalofcertainevils.Προσευχήἐστινἄιτησιςἀγαθῶν,apetitionforbenefits.Ἔντευξιςἐστικατηγορίατωνἀδικούντων,anaccusationofpersonswhodoan injury,and,consequently,an intercession forotherswhoareunjustlyoppressed.

But,with all possible respect to these learnedmen, the solidity of suchdistinctions may be fairly questioned. For δεήσις, if we attend to its

etymologicalimport,isderivedἀπὸτουδεῖσθαι,frombeinginwant,andis a petition for that οὗ δεόμεθα, which we want. It is very correctlydefined by Gregory Nazianzen in his XV. Iambic ode: Δέησιν ὄιου τηνἄιτησιν ἐνδεῶν, consider thatwhen you are inwant of any thing, yourpetitionisδεήσις.Ifweattendagaintothecustomaryusageoftheword,itsignifiesapetitionforabenefit.Thus,whenZachariaspraysforason,theangelreplies,FearnotZacharias,διότιἐισηκούσθηἡδεήσιςσου,forthy petition has been heard. The word προσευχὴ is very general, anddenotestheexpressionofanywishwhatever,whichmayrelateeithertoavertinganevil,orobtainingabenefit.Such,certainly,wastheπροσευχὴ(prayer)ofChrist,whenhesaidπροσευχόμενος(praying),Father,ifitbepossible,letthiscuppassfromme.Such,too,wastheπροσευχὴtowhichheexhortedhisdisciples,προσεύχεσθε ἵναμὴἐισέλθητεἐιςπειρασμὸν.Lastly,whentheApostlerequiresustopresent,inbehalfofallmen,everythingthatisincludedunderthevariousnamesofprayer,whatreasoncanbe assigned for interpreting the single word εντεύξις as meaningintercession for others.Certainly, that is not itsmeaning in 1Tim. 4:5,where the creaturesofGod,whichhavebeengivenup forouruse, anddeclaredtobesanctified,διὰλόγουΘεοῦκαὶἐντέυξεως.

Myopinion is, that the variousnames expressoneand the same thing,viewedundervariousaspects.Ourprayersarecalledδέησεις,sofarasbythemwedeclaretoGodourneed,forδέεσθαιistobeinneed.Theyareπροσευχὰι, as they contain our wishes. They are ἀιτήματα, as theyexpresspetitionsanddesires.Theyareἐντεύξεις,aswearepermittedbyGodtoapproachHim,notwithtimidityanddiffidence,butinafamiliarmanner. For ἐντεύξις is a familiar conversation and interview. Thatἐυχαριστία is thanksgiving for benefits already received, is hardlynecessarytobementioned.

Similar observations may be offered on the Hebrew words, which areoften found united or interchanged. The most important of them are.ordertheirinexplainedbemustwhich,תחנהandשאלה,רנה,שועה,תפלהEach of them expresses something which deserves our attention inprayer.

שאלה isἀιτησις,apetition.Jehovahgaveme מעמו אשרשאלתי ,אתשאלתיmy petition which I asked of him, says Anna, 1 Sam. 1:27. By another

wordfromthesameroot,Davidcallsprayersלבמשאלות,petitions,wishesoftheheart.

הנִרsignifies a loud noise, sometimes in singing and mirth, sometimes inpublic speaking, but sometimes, also, in lamentation andprayers,הרנה אל ,לשמוע tohearken unto the cry, 1 Kings 8:28. David, Ps. 17:2,says דנתי ,הקשיבהgiveearuntomyprayer.Thementalanxietyexpressedby itproducesapowerful effect on the body and on the animal spirits, and stronglyimpells the tongue to ask assistance against pressing calamities. Itcorresponds to the phrase used by Paul, κραυγη ἰσχυρα, Heb.5:7.

העִוֵשis loud speaking employed in imploring safety. The eminent Cocceiuschoosestotranslate itQuiritatio.ApersonwassaidamongtheRomansQuiritare,whoimploredwithaloudvoice,Quiritiumfidem;fromwhichVossius conjectures that theDutchwordKrytten isderived, as if ithadbeenwrittenQuiriten.Buttheseareonlypassingobservations.Toreturnto,שועהI cannot better express the force of this term than in the words ofCocceius:—"It is the language of a person placed in imminent danger,intimating the violence done to him, for the purpose of arousing thosewhom inclination or dutymight prompt toward off an injury from aninnocent person. For such is the import of theword,שוע which, as it isuttered for the sake of salvation, I have derivedfrom ישע or ,ישועהsalvation. For the cry uttered was הושיעח save, orחמסhelp,orsomesuchword.JustasamongtheRomans,IoQuirites,Serva,Opprimor, and the

like."

Of the Hebrew synonymes which we are now examining, the mostimportant isהפלה. It denotes that kind of prayerwhich, resting on thegoodness of its cause, is addressed to God as arbiter and judge. It isderivedfromפלל,hejudged.AninstanceoftheforceofthisverboccursinthatremarkableobservationofthepriestEli,addressedtohissons,1Sam. 2:25, "If one man shall sin against another, אלהים ,ופללו themagistrateshalljudgehim;butifamansinagainsttheLord,לויתפללמי,whoshallentreatforhim?"Whoshallpresent inhisbehalfthatkindofprayer which implies confidence in the goodness of his cause assubmitted to the Supreme Judge? In any other point of view, there isnothingtopreventtheexerciseofprayertoGod,offeredwiththatdeephumility which springs from a just sense of the privilege of approach.Accordingly, Job says, אתחנן ,למשופטי I will entreatmy judge,meaningthathewouldimplorehisfavour.When,ontheotherhand,aworshipperdrawsnear toGod,animatedby the confidencewhich springs from theconvictionthathiscauseisgood,andentreatingthathisintegritymaybemanifested in opposition to the wickedness of his enemies, his prayermay,inthefullimportoftheterm,becalledתפלה.SuchwastheprayerofDavid, Psalm 5 when, appealing to the holiness and justice of God,describing in forcible terms the furyofhis enemies,declaring solemnlyhis innocenceandthewarmthofhisdevotion,hethusproceeds,ver.2,Hearkenuntothevoiceofmycry,myKingandmyGod,אתפללאליךכי,fortothee,asajustJudge,willIpray.AparallelpassageoccursLuke18:7,ὉδεΘεὸςὀυμὴποιήσειτηνἐκδίκησιν,ShallnotGodavengehiselect,whocrytohimdayandnight?Itmustatthesametimebeobserved,thatתפלהis applicable both to a demand of justice, and to a supplication forforgiveness.Inthiscase,however,anappealismadetothejusticeofGod,onthegroundof thesatisfactionofferedbyChrist. It is, insomesort,ajudicial proceeding at the bar ofGod.When a sinner acknowledges hisguilt, betakes himself to the ark of salvation, and relies on therighteousnessofChrist,thejusticeofGodrequiresthatheshallnotonlybedismissedwithkindnessandfreedfrompunishment,butadmittedtothe enjoyment of his favour.Nay,more,when believers supplicate andexpect, throughChrist, the forgivenessof theirsins, theyhaveaccess toGodasarighteousJudge.Ifweconfessoursins(1John1:9),heisfaithful

and JUST to forgive us our sins. And thus even where the highestmanifestation of free grace ismade the subject of prayer, the justice ofGod is not overlooked. The two are beautifully joined byDavid, Psalm4:2,HearmewhenIcall,OGodofmyrighteousness:thouhastenlargedmewhenIwasindistress.Havemercyuponmeתפלתיושמע,andhearmyprayer.

Again, prayermaybe viewed as a supplication for favour and kindnessfromHim towhosegoodness,andnot toourownmerits, everybenefitreceivedfromHimisgratefullyascribed.Itisthencalled הָנִחְת .Forwhilethis term signifies favour, it signifies also, supplication for favour fromHim who is rich in grace to pardon and bestow. Accordingly, thisdescription of prayer is usually presented to God with the deepesthumility.Inתפלה,viewedassuch,theboldnessofagoodconscienceistheprevailing sentiment. In תחנה it is humility accompanied by anacknowledgment of unworthiness. This idea is more fully brought outwhentheתחנהissaidtofall,andwhentheworshippersaresaidtocastitdown. לפניך תחנתי נא ,תפל Let my deprecation fall beforethee, said Jeremiah 37:20. And again, Thus saith the Lord, theGod ofIsrael, unto whom ye sent me, 42:9) לפניו חנתכם (.להפילto present, literally, to throw down, your supplication before him. Thereference is to the attitudeof the suppliants,who, imploring thedivinefavour, fall down flat upon the earth.While they fall down, the wordswhich they employ for obtaining the favourable regard of the SupremeBeingaresaidtofalldownalongwiththem.

Perhaps, however, these explications of the terms will be regarded bysomeaspursuedtoagreaterlengththanwasnecessary.Thoughnothing,certainly, should be thought superfluouslyminutewhich contributes totheillustrationoftheinspiredvolume,norwillpiouspersonsdisrelishorundervalue that information which the diversity of terms is fitted toconvey as to thenature of prayer, or themanner inwhich it shouldbeoffered. The following definition of prayer will be found, perhaps, notunsuitable. PRAYER IS THE ADDRESS OF A RATIONAL CREATURETOGOD,EXPRESSINGTOHIMTHEDESIRESOFTHEMIND,WITHTHEHOPEOFOBTAININGTHEM.Agreeablytothisdefinition,weshallenquire,I.BYWHOMPRAYERISOFFERED.II.TOWHOMPRAYERIS

OFFERED.III.INWHATPRAYERCONSISTS.

Properlyspeaking,acreature,andarationalcreatureonly,canpray.Asthere isnothingofwhich theCreator is inwant,as there isnonericherthan himself from whom he can receive any thing and no superior towhomheoweshomage,tosupposeitpossiblethatheshouldpraywouldinvolveadenialofhisMajesty.Anirrationalcreature,ontheotherhand,has no perception of the Divine Majesty or of its own wants, and is,therefore,incapableofprayer.Fromrationalcreaturesalone,angelsandmen,prayer,properlysocalled,canproceed.

These remarks are so obvious, that theymight have appeared scarcelyworthyofnotice,wereitnotthattheyaffordanopportunityofexplainingsome phrases used in the Scriptures. Two difficulties here presentthemselves,thelatterofwhichisbyfarthemoreserious.First,Itmaybethought uncertain in what sense Scripture ascribes to brute animalsprayer, crying, sighs, and hope in the Divine kindness. Ps. 147:9; Joel1:18; Ps. 104:27. The other difficulty is, what is meant by the King ofNinevehorderinghiscattletofast,wearsackcloth,andcryaloudtoGod;Jon. 3:7, 8. In the former case, the whole phraseology is manifestlymetaphorical. Borrowing the language applied tomen, it expresses thewantsofthebrutecreatures,andtheirdependenceonGod,andremindsus of thewatchful care of Providence, which, without their knowledge,provides for their necessities, as truly as if their earnest prayers wereconstantlyofferedtoGod.

TheorderoftheAssyriankinghadadifferentmeaning.Heissueditforthepurposeoftestifyingthegreatnessofhisgriefandsorrow,whichhewished to express by every means in his power. It was the commonpractice of antiquity, thatduring thedeepestmourning, the cattleweredrivenawayfromtheirpasture,andthehorses,camels,andcattleofthatdescription,werestrippedoftheirvaluableornamentsandcoverings,andassumed a black and filthy aspect when they appeared in public. AninstanceoccursinthefifthEclogueofVirgil:—

Nonullipastosillisegêrediebus

Frigida,Daphni,bovesadflumina:nullanequeamnem

Libavitquadrupes,neegraminisattigitherbam.

Theswainsforgottheirsheep,nornearthebrink

Ofrunningwatersbroughttheirherdstodrink.

Thethirstycattleofthemselvesabstained

Fromwater,andtheirgrassyfaredisdained.—DRYDEN.

Hisdesign in issuing theedictwas toproduceapowerfulexcitementofgriefbymeansofsuchaspectacle,toenablethemtosee,asinamirror,what they had themselves deserved, in the same manner as, by theceremonial law,menwere commanded to slay andburn their cattle, inorder that they might perceive in them a lively image of their owncondemnation. Andwhat could bemore suitable than to employ as anexcitement to grief and repentance those beasts which they had oftenabused for thepurposesof luxuryandpride?Besides,all thoseanimalsareman'sservants,and,whenafflicted,mustbeundersoodtoaddtohisaffliction.Theycherishalso,thehopethat,ifthewholeairweremadetoresoundwiththecriesandwailingsofmen,andthebellowings,lowings,and bleatings of famishing cattle, the Supreme Being would be moreeasilymovedtotheexerciseofmercy.

Amore serious difficulty arises out ofwhatwe have formerly asserted,thatGodcannotpray.Inwhatsense,then,is itthatἐντεύξιςisascribedbyPaultotheHolySpirit,andthattheSonofGod,evenbeforethedaysofhisincarnation,issaidtohaveintercededfortheChurch?Concerningthe Spirit, Paul thus writes; Rom. 8:26, 27.—"The Spirit himself,ὑπερεντυγχάνει,intercedesforuswithgroaningsthatcannotbeuttered.Andhethatsearcheththeheartknowethτιτὸφρόνηματοῦπνεύματος,what is themind of the Spirit, because hemaketh intercession for thesaints according to the will of God." The intercession of the Son isfrequentlymentionedintheOldTestament,Toomitotherinstances,wemay refer to the vision of Zechariah, (1:12, 13.) where the angel of theLord is represented as addressing to Jehovah this prayer:—"O Lord ofHosts,howlongwiltthounothavemercyonJerusalemandonthecitiesofJudah,againstwhichthouhasthadindignationthesethreescoreand

ten years? And the Lord answered the angel that talked with me withgoodwordsandcomfortablewords."Thatangelof theLord is theLordJesusChrist,thesame"thatstoodamongthemyrtletrees,"(v.11,)thatis,whoispresentwithhischurchduringherdeepestoppression,andyieldsto her a protectionwhich, like themyrtle, is ever green. It is hewhomZechariahsawundertheemblemofaman"ridingonaredhorse,"whomthe "red, speckled,andwhite"horses followedas their leader, towhomtheycomeandrenderanaccountoftheiractions,who,infine,addressestheprophets,andsuggeststohimallthatheistosay.YetthisangeloftheLord,whorepresentshimselfasJehovah,isintroducedaspraying.

We shall give a separate reply to each. When the Spirit is saidὑπερεντυγχάνειν to intercede for us, themeaning is, not thatheprays,butthatourprayersareformed,dictated,andsuggestedbytheSpirit,asthespiritofprayer;Zech.12:10.Heisπαράκλητος,ouradvocate,asheisoftencalledinJohn'sGospel;notthathepleadsourcausewithGod(inthatsenseChrist,whowentforthatpurposefromustotheFather,isouradvocate), but that he pleads the cause of God and Christ with us, towhomheissentbytheFatherandChrist.HeexplainstousthesuccessofChrist's satisfaction and advocacy, excites us to faith in him, andfurnishesuswithargumentswhichenableustomaintainourrightsandprivilegesinthepresenceofGod,andinoppositiontoallouradversaries.Imagine to yourself a criminal, arraigned on accusations of awfulmoment, and required to present to the judge, in due form, a writtenpetition, while he possesses neither materials for writing, nor theslightest acquaintance with the form in which it must be written.Imagine, farther, an advocate, endowed with the highest skill in hisprofession, who draws out the entire petition, which the criminaladdresses, signs with his own hand, and presents to the judge. Thatpetitioniswhollytheworkoftheadvocate;butitmustbeconsideredtobethepetitionofthesuppliant,becausethepleadingisinhisbehalf,andbecausehereceivesthefullbenefitofthefavoursupplicated.Wearethatcriminal.WehavemanythingstosaytoGod,andyet"knownotwhatweshould pray for as we ought." That advocate is the Holy Spirit. Hesuggeststousallourpetitions,andthemannerinwhichtheyshouldbeoffered.Heopenstheeyesofourmindtoformacorrectestimateofourownwants, and of the excellence of spiritual and heavenly objects.He

excitesinusardentdesires,andimplantsinusthoseaffectionswhicharesuitabletothemajestyofGod,toourownworthlessness,andtothehighvalueoftheblessingssought.Inshort,hebestowsonusaholyboldness,andsocriesinus;Gal.4:6,thatbyhimwecry,Abba,Father;Rom.8:15.Thus,byproducinginusthosesentimentsandviews,"heintercedesforuswithgroaningsthatcannotbeuttered."

Noristhisall.Thosegroaningsmustbeconsideredtobeτοφρόνηματοῦπνεύματος,containingthemind,thewish,thedesireoftheSpirit,Sothatwhatever we ask in the exercise of that love which he kindles in ourhearts, the Holy Spirit, we may rest assured, asks for us, or, in otherwords,he,incommonwiththeFatherandtheSpirit,decreesthatitshallbe bestowed on us. There is an emphasis, too, in the wordὑπερεντυγχανειν,which isapplied to theSpirit.We, through theSpirit,ἐντυγχάνομεν,forourselves.TheSpirit,ὑπερεντύγχανει,addssomethingtoourintercession,impartstoitfreshvigour,andcausesourprayerstobe accepted, not as our suggestions, but as his own. In all this there isnothingwhich isunworthyof themajestyof theSupremeBeing.Everything,onthecontrary,demonstratestheamazingandinconceivableloveofGod,ofwhichwearetheobjects.

AstotheSonofGodpleadingforus,wemusttakeintoaccountthathemay be viewed in a twofold aspect; I. AsGod. II. As a surety. AsGod,ὁμοούσιοςκαὶἰσότιμος,oneinnature,andequalinglorytotheFather,hedoesnotpray,butistheobjectofprayer.AsaSurety,infulfilmentoftheFather'swillandofhisown,hehadundertakentoperform, in time,allthatwasnecessaryforobtaining,inthefullestmanner,oursalvation.Ofthatmediatorialoffice,inalmostallitsparts,hehadmadetrial,previoustohisassumptionofhumannature.Suchwas thenatureof thatprayerwhichmust be viewedbyus as the expressionof thewill of theSonofGodasour surety thathispeople should thenobtain theapplicationofthosebenefitswhichhe,asactualsurety,wouldprocureforthemattheappointedtime.This isnotaprayersimilartoours,accompaniedbyanacknowledgmentofwant,andbyhomagetoasuperior.Itisthegloriousdeclarationofthatwill,whichbelongsexclusivelytotheSonofGod,whoaloneiscompetenttosustainthemediatorialoffice.

Hithertowehaveinquiredbywhomprayeristobeoffered.Wearenow

toenterontheinquirytowhomitmustbeoffered.ThatweoughttopraytoGodonly, is a statementwhichwe thinkwillnotbedisputedbyanyChristian. This appears fromwhat our Lord said to the tempter,Matt.4:10, "Thou shalt worship the Lord thy God, and him only shalt thouserve." To God alone belongs that Supreme Majesty which weacknowledge and adore in our prayers, Jer. 10:6, 7. He alone isomniscient, andnone else canhear the desires,wishes, and breathingsἀνεκλάλητα which cannot be uttered, from whatever place they mayproceed. 1 Kings 8:39, or possess a perfect knowledge of all ournecessities, Matt. 6:8, 32. He alone is omnipotent, and "able to doexceedingabundantlyaboveallthatwecanaskorthink,accordingtothepowerthatworkethinus,"Eph.3:20.Healoneisthefountainofallgood,the Father of lights, "from whom cometh down every good and everyperfectgift,"James1:17.Fromthatfountainhecausestoflowtheriverofhispleasures,ofwhichhisfriendsdrinkandaredelighted,whiletheyare"abundantlysatisfiedwiththefatnessofhishouse,"Ps.36:9,10.Inhimalonethewholeconfidenceofthesuppliantmustbeplaced,Jer.17:5,7.To sumupall in aword,He it is towhom it is said,THOUHEARESTPRAYER,ANDUNTOTHEESHALLALLFLESHCOME.

ButsomethingmoreisnecessarythanthegeneralacknowledgmentthatGodaloneistheproperobjectofadoration.Wemustalsoinquire,underwhat aspect or relation the Deity will be contemplated by devout andintelligentworshippers?Weanswer,1.Accordingtohisperfections,thoseespeciallytheviewofwhichisfittedtoexciteveneration,faith,hope,andlove.2.Accordingtothatwonderfuldistinctionofpersons,onwhichreststhestructureoftheeconomyofoursalvation.TheydelighttoaddresstheFatherashaving, inapeculiarmanner,originatedthecounselofpeace,and made arrangements for adopting us as his sons, through JesusChrist,"accordingtothegoodpleasureofhiswill."TheyregardtheSonas their eldest brother,who reconciles them to theEternal Father, andwho, by his testament sealed and ratified, admits us, in a manneraltogether wonderful, to be fellow-heirs with himself. They regard theHolySpiritastheBlessedPerson,towhom,fromfirsttolast,theworkofregenerating,sanctifying,andcomfortingoursouls,mustbeascribed.InthiswaytheapostlesPaulandJohnaddressseparatelythepersonsoftheundividedTrinity,2Cor.13:14.Rev.1:4,5.3.TheycontemplateGodas

he is, and as he holds intercourse withmen through themediation ofChrist,inwhomhecommandsustoworshiphim,andwithoutwhomhecannotbeworshipped,inapropermanner,byasinfulman.For"thisisthewillof theFather, thatallmenshouldhonour theSonevenas theyhonour the Father: he that honoureth not the Son honoureth not theFatherwhichhathsenthim,"John5:23. "Worthy is theLambthatwasslain, to receive power, and riches, and wisdom, and strength, andhonour,andglory,andblessing.Andeverycreaturewhichis inheaven,andontheearth,andundertheearth,andsuchasareinthesea,andallthat are in them, heard I saying, Blessing, and honour, and glory, andpowerbeuntohimthatsittethonthethrone,anduntotheLambforeverandever,"Rev.5:12,13.Thisisthat"namewhichisaboveeveryname,"whichGod hath given to Christ, "that at the name of Jesus every kneeshouldbow,of things inheaven,and thingsonearth,and thingsundertheearth,andthateverytongueshouldconfessthatJesusChristisLord,tothegloryofGodtheFather,"Phil.3:9,10,11.

From all these passages, it is evident that our prayers are chieflyinfluenced by the viewswe entertain respectingChrist as ourMediatorandLord.Inwhatlightheistoberegardedinprayerdeservesourmostearnest inquiry.Wehavenowish to enter, at present, on thequestion,which has agitated and divided ourmost eminent divines, is Christ, asMediator, the object of adoration? This question,when the passions ofthedisputantshavebeenlaidaside,willbefoundtoresolveitself intoalogomachy, for all orthodox divines agree in holding the followingpropositions. I. The excellence of the Godhead is alone the ground ofadoration. It could not have been our duty to adore Jesus, had he notbeenGod,equalwiththeFather.TheadorationduetoJesuswarrantsustoinferhiseternalGodhead.II.Themediatorialworkitselfcontainsθεὶαἀυχήματα,proofsofdivineexcellence,andcanbeperformedbynootherthanadivineperson.Ἡ ταπέινωσις, thesingleactofhumblinghimself,andassumingournature,couldwithproprietybeaffirmedofGodonly,and therefore involvesandpre-supposes the infinitedignityofaDivinePerson.III.ThatmostexcellentglorywhichhasbeenconferredonChristinhumannature,isamarkandproofofthedivinityofChrist.ForeventhehumannatureofChristwouldnothavebeencarriedtothatpitchofglory, andwouldnothavebeen raised,θεοπρεπῶς, togodlikehonours,

haditnotbeenthehumannatureoftheSonofGod.IV.Howeverhighlywemayrepresentthatgloryofthehumannature,itdoesnotentitleustoconclude thatChrist,according to thathumannature,or,ashe isman,thoughaglorifiedman,istheobjectofadoration.V.Still,theMediator,whoisθεάνθρωπος,God-man,istheobjectofadoration.AsMediator,hemust be viewed in prayer, andwhat he performs asMediator it is ourdutytoaskfromChrist.Anythingbeyondthis, inthecontroversy,turnson a subtle and scholastic interpretation of the particle AS, whichScriptureneveremploysonthissubject.

Wecomenowto laydown theorderofprayeraddressed toChrist,andthat, certainly, does not consist in minute scholastic subtleties. Theprayerofpiouspersonsmayandought tohavea reference toChrist. I.Theymustweigh devoutly the excellence of theMediatorial office, andpraisetheSonofGodasalonefitandworthytoundertakeandperformaworkofsuchmagnitude.Itisindeedaworkofwhichitcannotbesaid,inthewordsofMoses,(Deut.32:27),"TheLordhathnotdonethis."ThisisthegloryofChristtheMediatorthat,whoevershallsay,"IntheLordhaveIrighteousnessandstrength,tohimshallmencome:intheLordshallallthe seed of Israel be justified, and shall glory." II. They ought to trust,hope,delight,andrejoiceinthatwonderfullove,whichledhimtoappearin their room, and to perform all thatwas necessary in that character.This is thenewsongwithwhich the fourand twentyeldershonour theLamb,"Forthouwastslain,andhastredeemedustoGodbythyblood,outofeverykindred,andtongue,andpeople,andnation:andhastmadeus unto our God, kings and priests," Rev. 5:9. III. They ought toacknowledgegladlythepre-eminentglory,shiningeveninhumannature,which he has obtained since his humiliation, being now "glorifiedwiththatglorywhichhehadwiththeFatherbeforetheworldwas,"John17:6.Idonotmeanthathishumannatureistobeadored.ThatpointIhavealready handled. My meaning is, that the brightness of incomparableglory,whichChristinhumannaturehasreceived,mayfurnishsubjectsofpiousmeditations to thepraise of theFather and theSon.ThatpersonwhomwenowbeholdthusglorifiedcanbenootherthanthegloriousandonlybegottenSonofGod,whoseMajesty,undertheveilofflesh,andofthe form of a servant,was for a time concealed. IV. They ought to askfromhim ἐπιχορηγίαν, an additional supply of those benefitswhich he

hasprocured,accordingtothepowergivenhimbytheFather."GracebetoyouandpeacefromJesusChrist,whoisthefaithfulwitness,andthefirstbornofthedead,andtheprinceofthekingsoftheearth.Untohimthatlovedus,andwashedusfromoursinsinhisownblood,"Rev.1:4,5.V.Theyought to implorehis intercessionwith theFather,which is all-powerful, and to which nothing can be denied. That which it is notunworthyofChrist todo—thatwhichhispeopleought tobelieve,hope,andexpectfromChrist,may,withpropriety,bethesubjectofprayer.Noristhereanyforceintheobjection,thatsuchaprayerviewsChristundertwo opposite relations. Unquestionably, when we pray to him, weacknowledge him as themost high God; and, whenwe request him topray,weaskfromhimwhatimpliesanacknowledgmentofhisinferiority.OurblessedSaviouris,indeed,tobeviewedundertwoseparaterelations;one,astheSonofGod,oneinnatureandequalinglorytotheFather;theother,asMediator,inrespectofwhichheissubjecttotheFather.Intheformercharacterhereceives,inthelatter,heoffersprayer.Suchaprayer,offered by Christ, involves nothing inconsistent with the dignity of aDivineperson,forwhileitcarriesinitacertaininferiority,asbelongingtothehumannature, itexpresses,at thesametime, theprincelywillofthe Son of God, "Father, θελω, IWILL that they also whom thou hastgivenme bewithmewhere I am," John 17:24. VI. Theymust gowiththeirprayerstohimastheirHighPriest,entreatingthathewillpresentthemtotheFather,and,bytheefficacyofhissacrificeandintercession,renderourprayersandoursacrificesofpraiseacceptableinthesightofGod,Rev.8:3.

Origen expresses these sentiments beautifully, in his reply to Celsus,(Book VIII. p. 386, Cambridge Edition.)We worship, as far as we areable, the one God, and his only Son, and Word, and Image, bysupplications and entreaties, offering our prayers to the God of allthroughhisonly-begotten,towhomwefirstpresentthem,entreatinghimwhois thepropitiationofoursins, tooffer,asHighPriest,ourprayers,andsacrifices,andintercessionstoGod,whoisoverall.

ThesentimentsofpietywhichweowetoourDivineSaviour,calluponusto embrace the present opportunity of exposing the poison of Sociniantheology.Thoseofthatschool,whochoosetoberegardedaspayingthe

highesthonours toChrist, are calledby their ownparty Invokers.Theymake a distinction between Adoration, which they define to be thebowingtoanyoneasanexpressionofrespect,andInvocation,whichisareligious act, and a supplication for assistance. Both, they tell us, areyielded to Christ, who has no nature but that human nature which hederived from the Virgin Mary. But both, they contend, are renderedsubordinately, and with an ultimate view, to the Supreme Being.Adoration,theyadd,mustbeperformedbyangelstoChrist; invocation,by men only, who need Christ's assistance. The former is commandedandnecessary;thelatter,lawfulandsuitable.

Inreplytothoseassertions,weofferthefollowingcontrasts.1.TorenderreligiousworshiptoanycreaturebesidesGodisamarkofidolatry.Paulproves the idolatryof theGentilesby this argument, thatἐσεβάσθησανκαὶ ἐλάτρευσαν τῇ κτίσει παρὰ τον κτίσαντα, "they worshipped andserved the creature BESIDES the Creator." The particle παρα, besides,denotes here not the exclusion of the former, but the addition of thelatter. As in 1 Cor. 3:11. Other foundation can no man lay παρὰ τὸνκείμενονbesidesthatwhichislaid.Theapostledoesnotmerelyglanceatthose who passed by the Creator entirely, and transferred all religioushomage to the creature. He reproves those, also, who believed andacknowledgedhimtobetheCreatorofall things,andyet,besidesHim,constituted, Iknownothowmanyδαιμονεςorheroes,demigods,genii,deadmen,thesun,thestars,andtheuniverseitself,theobjectsoftheirreligiousveneration.Suchashadthehighestreputationforwisdomdid,indeed,withintheirowncircle,acknowledgeτονποιητὴνκαὶπατέρατοῦπαντὸς,themakerandfatherofall,tousethelanguageofPlato;but,asJosephus declares, (Lib. II. Cont. Ap.) Εις πλῆθος δόξαιςπροκατειλημένοντηνἀλήθειαντουδογματοςἐξενεγκεῖνὀυκἐτόλμῃσαν."To theprejudicedmultitude theydidnot venture tobring forward thetruth of this opinion." In every thing else connected with religion theywentalongwiththepeople.Seneca,speakingofthecustomaryreligiousobservances, says, "All which things a wise man will observe, not asagreeable to the gods, but as enjoined by the laws." These coveringsthrown over a wicked custom, as Grotius has excellently observed, arechargedwithunrighteousnessbytheGospelandbyPaul in thepassagenowquoted.Fromwhichweconcludethattopayreligiousworshiptoany

besidestheCreatorisanunrighteousandidolatrousproceeding.

II.Wedonotdenythat,inprayersהשתויח.προσκύνησις,adoration,maybe distinguished from invoking or imploring. The former denotes anhumble acknowledgment of the Divine majesty, expressed by bodilygestures; the latter, a petition for aid. Butwe contend that both are soextensivethat,inwhateverinstancetheoneisdue,theotherisalsoduebetweenthesameparties.Hewhomweadoreasclothedwiththehighestmajesty,must, likewise,beacknowledgedbyus tobe fullofunboundedgoodness, andworthy tobe approached inprayer for the supply of ourwants.Theconverseofthispropositionwillalsohold,forthetwothingsareinseparable.Angels,whentheyacknowledgethemajestyoftheSonofGod,acknowledgehim,atthesametime,astheirCreatorandPreserver,andthesourceofeverythinggoodwhichtheyenjoy;Col.1:16.Noreason,therefore, can be assigned why they should not ask from him acontinuationof theirhappiness,andamanifestationofhisattributes inthekingdombothofgraceandofglory.

III. Religious adoration offered to one who is no God is expresslydisallowedbyGodhimself. Isa. 42:8. "I am theLord, that ismyname,and my glory will I not give to another." Observe 1. Christ himself isaddressed,inthatpassage,byGodtheFather,andreceivesfromHimthehonour that he is given for a covenant of the people, that he not onlyproclaims,butobtainsandbestows theblessingsof thecovenant.He isgivenforalightoftheGentiles,whomtheGentileswilljoyfullyown,andcontinuetoworship,andholdfellowshipwith,asthetrueGod.Heistoopentheeyesoftheblind,tobringforththeprisonersoutoftheprison,andthemthatsitindarknessoutoftheprison-house,inallwhichactsitis implied that he bestows true and eternal salvation. 2. The glory ofbestowingthissalvationissogreatthatitcannotbeyieldedtoonewhoisnotGod.Forhewhoisthecovenantofthepeopleisthesamepersonwhowillfulfilthispromiseofthecovenant,"IwillbetothemaGod,andtheyshallbetomeapeople."3.Thatgloryisincludedinthemeaningofthename Jehovah. No other can be the great Saviour of the people. ThusHimself speaks, "I, even I am Jehovah, and besides me there is noSaviour," Isa. 43:11. Israel is not left at liberty to glory in any otherSaviour,butinJehovah,Isa46:24,25.4.SinceGodaffirmsthathewill

notgivehisglorytoanother,whoisnotJehovah,and,atthesametime,declares thathehasgiven thisglory toChrist, it isobviously thewillofGodthatChrist,equallywithhimself,beacknowledgedasJehovah,andinthatcharacterreceivehonourandglory.

ThisexpressdeclarationoftheeternalandunchangeablewillofGodouradversariesendeavourtosetasidebyfruitlesscavils.Thethreefollowingarethosemost frequentlyadduced:—1.Byanother, ismeantonewhoisopposed toGod,notonewho is subordinate.2.Togive,meanshere toallow it tobegivenbyothers, contrary to the commandofGod.3.ThegloryandpraisewhichhasbeengiventoChristisnotthatwhichbelongsto the Father, but another, inferior, and subordinate glory. There is nodifficulty in answering these objections. To the first,we say,whenGodaffirms that he will not give to another the glory now in question, heemploysawordoftheutmostlatitudeofmeaning,andexcludesallthoseto whom the name Jehovah does not, in its fullest import, belong. HedeclaresthatthosewhoarenotJehovahcanhavenoshareinthatglory.Astothesecond,Iwillnotgive,meansmorethan—Iwillnotallowittobegivenbyotherscontrarytomycommand.Itmeans,Iwillneverorderor allow any other to participate inmy praise and glory. For the third,subordinatereligiousworshipisnotacknowledgedinScripture;certainlynotinreferencetoChrist,towhomitascribesworshipofthesameorderwithwhatbelongstoGodtheFather.Andtruly,hewhomGodtheFatheradmits to fellowship with him in the name Jehovah, and in thoseἀυχήματα,thosedisplaysofglory,whichareincludedinthemeaningofthatname,isatthesametime,admittedbyhimtoshareinthatworshipwhichisduetoJehovah.

Suchworship,withoutsacrilegeorrobbery,Christhimselfclaims,whenhesays,THATALLMENSHOULDHONOURTHESONEVENASTHEYHONOURTHEFATHER,John5:23.TheFatherdemandsnotonlythathis Son shall be honoured, but that he shall be honoured in the samemannerasHimself.Ouradversaries,Iamaware,objectthattheparticleκαθὼς, like as, does not always signify equality, but frequently theconnection of things which are unequal. True, but it does sometimessignify equality; and there is nothing to prevent it from having thatsignification here. The subject, too, requires that it must here signify

equality. Christ hadmade certain affirmations respecting himself, fromwhichtheJewsconcludedthathehadmadehimselfequalwithGod,ver.18.Hencearosetheirindignation,theirwrath,theirresolutiontoputhimto death. What does the Lord Jesus Christ do? Does he refute it as acalumnious representation of his sayings? Does he make a contraryassertion? which he certainly ought to have done for the glory of hisFather, and for removing the suspicion of blasphemy, if it be reallyblasphemytomakeChristequalwiththeFather.OurLordproceedsinavery different manner. He proves most carefully, by many arguments,thathehadadvancednothingunworthyofGod,andhadmadenorashclaimforhimself,whenhedeclared thathe isequalwithGod. IfChristdoesnotmeanequalitytobeunderstood,ifhemeanstoconvicttheJewsofamistakeinimaginingthathemadehimselfequaltoGod,whydoeshespeak in such a way, as to convey distinctly the idea of equality? If,therefore, the belief and opinion of equality were the object of hisaversion,andiftheassertionof itwereregardedbyhimasrobberyandsacrilege,wouldhenotratherhavesaid, thattheSonis tobehonouredaccordingto thewillof theFather,andnotκαθὼς likeas, theFather ishonoured.Or, if he thought that he had claimed toomuch for himself,why did he not maintain perfect silence as to the honour of the Son?Plainly, therefore,ourLord'sobject, in thiswholediscourse, is to teachthattheSonoughttoreceivethesamekindofhonourandworshipwhichisrenderedtotheFather.

Wehavenotleisure,atpresent,toexaminealltheingeniouscontrivancesofouropponents,bywhichtheyendeavourtoimpugnthehonourduetoChrist.We think it right, however, to throw back upon themselves thisargument, of which they are accustomed to boast as having beensuggestedtothembytheApostlePaul,Phil.2:9,10.If,saythey,thegloryof that highest religiousworship be due to Christ, in virtue of his owneternal Godhead, why does Paul affirm that whatever honour, orwhatevernamebelongstoChrist,wasκεχαρισμένον,freelygiventohimbytheFather?Whydoesheassertthatitwasgivenhimastherewardofhis previous humiliation and obedience, and with the view that thishonour should ultimately tend to the glory of God the Father. Thispassagedeservesourmostattentiveexamination.And,first,itisworthyofournoticeinwhatmannerPauldescribesthepersonofwhosehonour

he is now treating. He says, v. 6, Ὁς ἐν μορφῇ Θεοῦ ὑπάρχων, ὀυχʼἁρπαγμὸνἡγήσατοτὸ εἶναι ἶσαΘεῷ.What isμορφὴΘεοῦ, the formofGod?WhatisitτὸεἶναιἶσαΘεῷ,tomakehimselfequaltoGod?Whatisitὀυχ̓ἡγεῖσθαιἁρπαγμὸν,nottothinkitrobbery?

Themeaningofthephrase,theformofGod,mustbelearned,notfromtheglossesofphilosophers,oroftheschools,butfromthesacredoracles.ItanswerstotheHebrewphrase,אלהיםתמונת,whichoccurs,Num.12:8,אשבעה,17:15Ps.again,andGod,offacetheseeshallhe,תמונתאלהיםיביט,בהקיץתמונתך I shallbesatisfied,whenIawake,with thy likeness. "TheformofGod"signifies,inthepassagesnowquoted,theGodheaditself,sofar as it is exhibited by the brightest manifestations of the grace andmajestyofGod.Itdeserves inquirywhether"the formofGod"doesnotsignify,inbothinstances,thatverymanifestationoftheDivineMajesty,whichshinesforthintheSonofGod.Intheformerpassage,somethingisascribed to Moses which raises him above the other prophets. TheyobtainedremarkablediscoveriesoftheDivineMajesty.But"GodspaketoMoses, mouth to mouth, familiarly, and he beheld the form of God,"whichwasnotthecasewiththeothers.Istherenotreasontobelieve,thatGod appeared to him in that human likeness, inwhich the Son ofGodwas afterwards seen, and that there shone inhim thebrightness of theonlybegottenoftheFather?Itforms,unquestionably,theblessednessofmenthat,whenawakedfromthesleepofdeath,theyshallseeChristashe is, and shall find in him the fulness of joy, 1 John 3:2; Col. 3:4.Whatevermay be in this, the form ofGod is theGodhead, discoveringitself by bright manifestations. When, therefore, Christ is said to havebeenintheformofGod,itisintimatedthat,beingthetrueGod,hehadshowedhimselfassuchata formerperiod,andhadassumedthat formwhichaffordedthebrightestexhibitionofapresentDeity.

Thus farwehave spokenof the formofGod.Letusnow seewhat it isεἶναιἴσαΘεῷ.Itistheacuteobservationofaverylearnedcommentator,thatthereisadistinctiontobeobservedbetweenthetwophrases,εἶναιἴσον Θεῷ and εἶναι ἶσα Θεῷ. The former, which occurs John 5:18,signifiestobeequaltoGod.ThelattersignifiestoappearasGod,toactinamannerpeculiartoGod,byamanifestationofDivinemajestyandglory.Nottocountitrobberyistothinkthatsuchanactisnotsacrilege,thatit

doesnottakefromGodandgivetoanotherwhatoughttohavecontinuedto be the divine prerogative. Putting all these things together, themeaningoftheApostle'sdeclarationwillbethis,"ChrististhetrueGod.He formerlyhadexhibited,bysingularlybrightappearances, thevisiblelikeness of theGodhead.He afterwards thought that hemight,withouttheimputationofsacrilege,declarehimselfopenly,bywordsandactions,to be God, and strike the eyes of all beholders with such splendour ofdivine majesty, as to remove all hesitation or denial. But there werereasonswhy he did not reckon it proper, at that time, tomake such amanifestation."WehavethusadistinctassertionthattheSonisofequalrankwiththeFather.Wehave,atthesametime,anunanswerableproofthatequalhonour,andequalworship,areduetoboth,fortheequalityofGodheadlaysthefoundationforequalityofhonour.

Anothercircumstanceparticularlyworthyofourobservation,is,thattheκένωσιςκαὶταπέινωσις,is,ofitself,aproofofthedivinityofChrist.Thatemptying and humiliation is here described as the spontaneous act ofChrist, springing from a deliberate purpose. That emptying of himselfcommencedathisbirth,whenhebecameman.For,whenhebegantobe"madeinthelikenessofman,"hepresently"tookuponhimselftheformof a servant," which he bore from the time when σχήματι ἑυρέθηὡςἄνθρωπος,"hewasfoundinfashionasaman."Thisobservationsuggeststhreeinferences.1.Christpre-existedbeforehetookuponhimtheformof a servant, togetherwith the fashion and likeness ofman. 2.Hepre-existedinsuchamannerthathisassumingthisformwastheresultofhispurpose. For το φρόνημα, the mind of Christ is exhibited to us as anexample of humility. 3. Previous to his taking upon him the form of aservant, he was full of majesty and glory. Had it been otherwise, thetaking upon him the form of a servant would neither have been ahumiliation nor an emptying of himself. If, therefore, Christ existedprevious to his being born in the flesh,—if it was in the execution of apurpose that he took upon him that form,—if he was clothed withextraordinarymajesty,—ifwithout the imputationofsacrilege,hemighthaveabstained,hadhesochosen,fromconcealingthatmajestyundertheveilof the flesh,andthe formofaservant, it followsthathe is the trueGod,forallthesearesomanyproofsofdivinity.

The third circumstance deserving notice is, that it was worthy of God,afterthehumiliationofhisSon,andonaccountofit,to"exalthimhighly,and to give him a name which is above every name." His exaltationdemonstrates,inastrikingmanner,thegreatnessofthatglorywhichhisvoluntaryhumiliationhad fora timeconcealed.Theactofconcealmentwasaccomplishedbymeansof the low,mean,anddespicableconditioninwhichheheldhisusualintercoursewithmen,—subject,however,tobeinterrupted by some gleams of a loftier rank which occasionally burstforth. In the same manner, the wonderful glorification of the humannature of Christ manifests his glory by proving clearly, and makingevidenttoeverybeholder,thatitisthehumannatureoftheSonofGod,and that themanwhowas almost reckonedas "noman," is truly "Godover all, andblessed for ever."This is that "namewhich is above everyname."Andthusweareagainconductedtoaviewofthatglorywhichisnothing less than divine. It was proper that it should be bestowed onChrist, on accountofhisprevioushumiliation.Thegloryof theFather,forwhichhehadfreelyundergonethathumiliation,madeitnecessarytoshowthattheSonhadnotperformeditinvain.Hehadbeencondemnedforblasphemybyunjustjudges,becausehehadprofessedtobetheSonofGod,and"thoughtitnotrobberytobeequalwithGod."ItwasjustthatGodtheFathershoulddeclare,inthemostexplicitmanner,thathisSonwas fullyentitled tomake thatprofession,—shouldacquithim fromthechargeofblasphemywhichhisenemieshadbroughtagainsthim,andofwhichhis low condition afforded apretence.Here again, every thing iscalculatedtoraiseourthoughtsto"thatglorywhichChristhadwiththeFather before the world was," and which it was proper should bemanifestedintheclearestmannerafterthat,byavoluntaryarrangement,ithadforatimebeenconcealed.

Anotherpointwhichmustnotbeoverlooked,isthesayingofPaul,thattoChrist has been given "a namewhich is above every name, that at thenameofJesuseverykneeshouldbow."Thewordsareaquotationfromthe prophecies of Isaiah (45:23), which is elsewhere applied to ChristRom. 14:10, 11. The bestowing of this glory, he informs us, is thefulfilmentofthatprediction.Weshallsee,then,ifthegloryofwhichtheprophet speaksbe inferiorandsubordinate to theDivineglory.LetanyonewhohasthesmallestreverenceforGodorfortheLordJesusChrist,

ponder the following magnificent language used by the Divine Being:"AmnotItheLord?andthereisnoGodelsebesidesme;ajustGodandaSaviour;thereisnonebesidesme.Lookuntome,andbeyesaved,alltheendsoftheearth:forIamGod,andthereisnoneelse."This,then,is"thename which is above every name;" JEHOVAH, A JUST GOD, ASAVIOUR, BESIDES WHOM THERE IS NONE ELSE. A name moremajesticorvenerablecannotbeimagined.ItbelongstoHim,towhom,astheonlySaviour,alltheendsoftheearthmustcome.Andwhoisthisbutthe Son of God, whom the Father hath appointed "to be a light of theGentiles,thathemaybehissalvationtotheendsoftheearth?"Isa.49:6.ThatblessedSaviourgoesontosay,"Ihaveswornbymyself,thewordisgoneoutofmymouth in righteousness,andshallnot return, thatuntomeeverykneeshallbow,everytongueshallswear."Addtothis,thenamewhich John saw inscribed on his vesture and on his thigh, ΒΑΣΙΛΕΥΣΒΑΣΙΛΕΩΝΚΑΙΚΥΡΙΟΣΚΥΡΙΩΝ.This,too,wasgivenastherewardofhisprevioushumiliation,toChrist,who,whenherosefromthedead,wasdeclaredtobeTHEPRINCEOFTHEKINGSOFTHEEARTH,Rev.1:5.Thathighrank is the foundationof thehonourwhichshallberenderedwhen "every knee shall bow tohim."Can it be thought or saidwithoutblasphemythatthisgloryislessthanDivine?Yetsuchistheglorywhich,throughoutthewholepassage,PaulascribestoChrist.

Theforceoftheargumentisinnodegreelessenedbythedeclarationthattheglorywasκεχαρισμένη,freelygiventoChrist.ForifweviewChristastheSonofGod,byvirtueofhiseternal,wonderful,andincomprehensiblegenerationfromtheFather,heisGodtheSon;and,byvirtueofthatsameeternal generation, he possesses all those excellencies of the Godhead,fromwhichthehonournowunderconsiderationcannotbeseparated.If,again,weviewChristasMediator,hereceiveditasagiftfromtheFather,afterhishumiliation,thatthoseexcellenciesshouldshineforth,withthegreatest brightness, in his human nature. Yet it was not by thismeansdeified,butdeclared,proved,andactuallydemonstratedtobethehumannature of the Son of God, by being raised to the highest pitch of glorywhich it ispossible fora creature to enjoy.Allwhoareadmitted to theprivilege of beholding Christ thus glorified are constrained, by thisunrivalledglory,toownthatthismanistheGreatGod,andisentitledtoreceive universal and lowly adoration. Such is the honour which was

bestowedintimebytheFatheronChristtheMediator.

ThatgloryofChristtendstothegloryoftheFather.ForitisthegloryofaFathertohavesuchaSon,whohassuccessfullyaccomplishedthegreatwork of our redemption, and now, as the glorious Prince of all hisredeemed,shineswithuntarnishedhonours.IhavenowfinishedwhatIintended to say as to the adoration of Christ the Mediator. As to theadoration of the Holy Spirit, I shall make no additional observations,having handled that point at large in the XXIII. Dissertation on theCreed.

Wehavehithertobeenemployedinexplainingbywhomprayerisoffered,and towhom it isoffered,wecomenow to inquire INWHATPRAYERCONSISTS. It has been defined by us to be, "the address of a rationalcreature to God." Clemens Alexandrinus has given a similar definition,Ὁμιλία πρὸς τον θεὸν,ἡ ἐυχή, Prayer is a discourse addressed toGod.AndGodhimselfbidsus takewithuswords,Hos. 14:3.Thatdiscoursemay be carried on in two ways, either by the mind alone, or by theadditionof spoken language.God,who is infinite inknowledge, cannotbutperceiveallthethoughtsofourmindasiftheywereutteredaloud.Ps.38:9,"Lord,allmydesireisbeforethee;andmygroaningisnothidfromthee."Themind,unquestionably, isofchief importance inprayer.Withthatwemust always begin. Prayermust be found in the heart, 2 Sam.7:27.ItisnotwithoutreasonthattheJewsinscribeonthewallsoftheirsynagoguesthisseasonablewarningtothosewhoareemployedinprayer,ALIKEISMINDAWITHOUTPRAYER,תפלהבלאכיונהכמונוףבלאנשמהBODYWITHOUTASOUL.

I take thisopportunityof throwing lightononeor twophrasesused inscripture, which relate tomental prayer; andwhich are not commonlybrought forward in their full import. The Lord Jesus, in his familiarconversation with the Samaritan woman, gives her this instructionamongothers:"Thehourcomethandnowis,whenthetrueworshippersshallworshiptheFatherinspiritandintruth;fortheFatherseekethsuchtoworshiphim.Godisaspirit;andtheythatworshiphimmustworshiphiminspiritandintruth."Toworshipinspiritandintruthmaysignifytwothings;one,whichmayapplytoalltimes,andanother,whichappliesexclusivelytooneparticulartime.Inthesenseapplicabletoalltimes,to

worshipGodinthespirit,orinthemind,meansthattheworshipisnotconfinedtotheoutwardgesturesofthebody;toworshiphimintruth,isto do so sincerely andwithout disguise. So that the spirit is contrastedwithbodilygestures;thetruth,withdisguiseandhypocrisy.InnoagehasanyotherworshipthanthisbeenacceptabletoGod.TheJewsknewthis,andtheGentileswerenotignorantofit.AJewishsentiment,notunlikeourLord'sdoctrine,isquotedbyLudovicusCapellus,אםכיפניואקדםבמהForspirit?mybybutfacehismeetIshallHow,ברוחיכיאיןלאישנכבדכנפשוman has nothing so precious as his soul. In a Latin verse, too, thesentiment thatGod is tobeworshipedwithapuremind isdeclaredbyPersiustobecompositumjusfasqueanimi.Theinferencetheydrewwas,thatGod is amind, or as our Lord expresses it, a spirit, and thereforedelights inmind and sincerity.Hierocles, who is quoted byGrotius onthis passage, says very beautifully, Τὸ ἔνθεον φρὸνημα δίαρκῶςἠδρασμένον συνάπτει Θεῶ· χωρεῖν γὰρ ἀνάγκη τὸ ὅμοιον πρὸς τὸὅμοιον.The inspiredmind duly invigorated approaches to God, for likemustdrawtolike.

ButthereissomethinginourLord'swordswhichappliespeculiarlytotheNew Testament economy. To worship God in spirit and in truth is toworshipHimwithout thepompousceremonialofworldlyelementsandofacarnalcommandment,withoutfiguresandshadows,withoutregardtoaprescribedplaceorprescribedrites.Inthispointofview,thespiritiscontrasted with the letter and a carnal commandment: the truth iscontrasted with shadows. It is given as an inference from the sublimetruth that "God is a spirit," "amind," asCicero says, "uncontrolledandfree, disengaged from all the grossness of mortality." Bodily worship,therefore,cannotseparatelyorchieflybetheobjectofhisdelight.Nearlyakin to this iswhatGrotiusquotes fromPhilo.Γνησίουςμὲνθεραπεῖαςἀσπάζεται Θεὸς· γνήσιοι δε ἐισιν ἁι ψυχῆς ψιλὴν καὶ μόνην θυσίανφερούσηςἀλήθειαν.Goddelightsinsincerehomage,andsincerehomageisthatofasoulwhichoffersthesimpleandnakedsacrificeoftruth.Andif there were reason, as there actually was, to anticipate a period ofreformation,itwasfittingthatGodshouldselectthatperiodforshowingthat the worship in which alone he delights is rational, and is notrestricted to times or places. Menander goes beyond himself when hethuswrites,πάντʼἐστιτῷκαλῷλόγῳ ἱερόν·ὁνοῦςγάρἐστινὁλαλήσων

Θεῷ. "To good thoughts all places are a temple, for it is themind thatspeakstoGod."OurLordsaysthatthehouriscoming,becausethetimeappointed for thedestructionof theTemple of Jerusalemwas at hand;thatitnowis,because,onthatsubject,believers,atthatverytime,werebeginningtoreceiveinstruction.

ThephraseusedbyPaul,1Cor.14:14,15,issomewhatmoreobscure:"IfIpray with the tongue, my spirit prayeth, but my understanding isunfruitful.Whatisitthen?Iwillpraywiththespirit,andIwillpraywiththe understanding also." What is it to pray with the tongue? with thespirit?with themind? The tonguemeans here a language unknown toothers,andemployedbyonewhoisendowedwithasupernaturalgiftofthe Holy Spirit. It is probable that those of the Corinthians who hadreceived the gift of tongues, had a partiality for the Hebrew above allother languages, and, on that account, chose to employ it in theirdiscourses and prayers, even in presence of their countrymen,whodidnotunderstandHebrew.Attractedbytheexcellenceofthatlanguage,andbyitsusefulnessintheinvestigationoftheancientoracles,theyhadalsoembracedtheopinion,veryprevalentamongtheircountrymen,thatthewords of the law and the prophets ought, first, to be pronounced inHebrew, and afterwards explained in the vernacular dialect. PrayersexpressedintheHebrewlanguagewere,intheiropinion,byfarthemostacceptable to God, while all others were little short of profane. Publicprayers in the synagogues are not allowed to be offered in the Syriaclanguage, though very closely allied to Hebrew, and still less in otherlanguagesmorewidelyremovedfromHebrew.OnthatsubjectthereadermayconsultJa.CapellusandLightfoot.ThisopinionwasnotpeculiartotheHebrews.Speakingofothernations,ClemensAlexandrinussays,Ἐπεὶκαὶτὰςἐυχὰςόμολογοῦσινὀιἄνθρωποιδυνατωτέραςτὰςβαρβάρῳφωνῃλεγομένας: "Asmen imagine that those prayers which are uttered in abarbarous language are more powerful." To pray with the tongue,therefore,istoprayinalanguageunknowntoothers;as,forinstance,toprayintheHebrewlanguageinpresenceofGreeks.Inthatsensehehadsaid,ver.2,"Hethatspeakethwiththetonguespeakethnotuntome,butuntoGod; fornomanunderstandethhim."That is,hewhospeaks inaforeign tongue, the knowledge of which he has acquired by anextraordinary gift of the Spirit, has God only for a witness. He cannot

reckonashiswitnesses, or aspersonsawareofwhathe isdoing, thosewho are ignorant of the language, and to whose edification he hascontributed little or nothing. The Spirit means here that extraordinarygiftbywhichamanisledtoactinacertainway,accompaniedbyalmostecstatic emotions, so that sometimes he is neither awarewhat he says,nor do others understandwhat hemeans. To praywith the Spirit is topray in such a manner as to show that you feel the presence of anextraordinarygiftof theSpirit,whichmovesandhurriesyoualong inapowerful manner to those actions which excite astonishment. Νους,intelligence,mind,seemsheretobechieflyusedinatransitivesense,tomeanwhatwegiveanothertounderstand.Suchisthemeaningofתבונהto which νους corresponds. לתבונתי אזנך ,חט incline thine ear to myunderstanding, that is, to those things which I shall give thee tounderstand,Prov.5:1.Topraywiththemindistoprayinsuchamannerthat the prayerswhich youdeliberately conceivemaybe conceived andunderstoodbyothers.Paul,accordingly,proposeshimselfasanexampleof the proper manner of conducting prayers. If I pray in a tongueunknown to the assembly in whose presence I pray, but which I havelearned by divine inspiration,my spirit prayeth, I am acting under theinfluence of that gift, which impells and arouses, me to unusual andremarkable proceedings; but my understanding is unfruitful, I do notenable another to understand with advantage the conceptions of mymind.Whatthen?IwillpraywiththeSpirit;whenthevehementemotionoftheSpiritcomesuponme,Iwillnotstruggleagainstit,butIwillpraywiththeunderstandingalso;IwillshowthatIamnotmad,butpossessedof a sound understanding; and I will endeavour that others, aswell asmyself,beedifiedbymyprayer.Allthoseexpressions,therefore,relatetothe times inwhichtheextraordinarygiftsof theSpirit flourished in thechurch, and have no application or analogy to the daily prayers ofbelievers.

Toreturnfromthisdigression, letus inquirewhetherourprayercanorought to terminate in groanings that cannot beuttered, orwhether thewordsofthemouthoughttobeadded.TheteachersamongtheHebrewsenjoin,thatineveryprayerspeechbeemployed,sofar,atleast,astobeheard by the person praying. In this way we read that Anna prayed,speakingwith themind so that the lipsmoved,while the sound of the

voice was not audible to others, 1 Sam. 1:13. Pythagoras taught hisfollowers, μετὰ φωνῆς ἔυχεσθαι, to pray with an audible voice. Notbecausehethoughtthatthegodswouldnototherwiseunderstandthem,butὄτιδικαίαςἐβούλετοεἶναιτὰςἐυχὰς,"becausehewishedthatprayersshouldbestrictlyproper."ExpressionsverysimilararetobefoundinourLatinpoets:

Siquiseritrecticustos,imitatorhonesti,

EtnihilarcanoquirogetoreDeus.

MARTIAL,Lib.I.Ep.XL.

——nontupreceposcisemaci

Quaenisiseductisnequenscommitteredivis,

Hautcuivispromptumestmurmurquehumilesquesusurros,

Tolleredetemplis,etapertoviverevoto.

PERSIUS,Sat.II.

Seneca'sobservationsonthissubjectareexcellent."Knowthenthatyouarefreefromunlawfulpassionswhenyouhavemadethisattainment,toasknothingfromGodbutwhatyoucanaskopenly.Forwhatmadnessisthereinmen?Thebasestwishesarewhisperedtothegods;ifanypersonlisten, theyaresilent,butdare torelate toGodwhat theyareunwillingshouldbeknowntoman."Andagain,LIVEWITHMENASIFGODSAWYOU,ANDSPEAKTOGODASIFMENHEARDYOU.Agoldensaying,andonewhichdeservestobekeptconstantlybeforeourminds.

But othermatters claim our notice.Wemust attend to the distinctionbetween public and private prayers. The former, which are offered inpresence of the assembly by him who leads the devotion, ought to bepronouncedaloud,inalanguageknowntotheassembly,sothatallmaybeabletoanswer,Amen,1Cor.14:16.Thiswaspromisedbythechurch,,ונשלמהפריםשפהינו and we will offer bullocks, our lips, Hos. 14:2. Forsuch is the literal interpretation of the Hebrew words. The offering of

bullocksimpliedanacknowledgmentofguilt,aprofessionoffaithintheofferingoftheMessiah,andasolemndeclarationofreadinesstoperformevery required service, even though the command of God should bearthat death itself must be encountered. All this is fully expressed byprayers offered with sincere lips, and so, instead of bullocks, or alongwith bullocks, the lips are promised. In private prayers, speech is notabsolutelynecessary,butoughtnottobeentirelyomitted.I.BecauseitisourdutytoglorifyGodwithourbodyalso,whichisGod'sproperty,1Cor.6:20.Amongthemembersofourbody,ahighsuperioritybelongstothetongue,whichissonoble,excellent,andwonderfulinitseffects,thatitisnotexceeded,Idonotsayinthehumanbody,butintheuniverseitself.Henceitiscalledthegloryofman,Ps.16:9,comparedwithActs2:26.Tothe utmost possible extent, therefore, it ought to be employed for thegloryof theSupremeBeing,Ps.57:8,9. "Awake,myglory, Iwillpraisethee,OLord,amongthepeople,"Ps.71:15."Mymouthshallshowforththy righteousness and thy salvation all the day, for I know not thenumbers thereof." II. Because, when the heart is full of spiritualemotions, that strong affection easily and naturally employs theinstrumentalityofthetongue,"foroutoftheabundanceoftheheartthemouth speaketh," Matt. 12:34. III. Because it is advantageous even toourselves,bothforrepressingthewanderingsofthemind,andforcallingforth the affections, by means of the close connection which subsistsbetweenthemindandthebody.

Inallourprayers,however,eitherpublicorprivate,wemustavoidthatΒαττολογία,oremptyandostentatiousrepetitionofthesameorsimilarwords,whichourLordcondemns,Matt.6:7.Thisdoesnotforbidus,onsomeoccasions,tocontinueandlengthenourprayer,whichwasdonebyChristandhisApostles.Neitherdoes it forbidus to conveyourearnestrequests by repeating the same words, or others of a like import, asfrequentlyhappens in thePsalms.Butweare forbidden todealoutourwords as if God were to estimate our prayers by their length and thelabouroftheoutwardperformance,ratherthanbytheinwardaffectionofthe mind. Epiphanius has defined this vain repetition to be διὰλεπτολογίας προσεύχεσθαι, which is donewhenmanywords are used,andtolittlepurpose, inourprayers.Headducesthefollowinginstance,asif,sayshe,apersonweretosay,Σήἐστινἡδύναμις,σὸντὸκράτος,σή

ἐστινἡ τιμὴ, σή ἐσπινἡ δόξα, σή ἐστινἡ ἐυλογία, σή ἐστινἡ ἰσχὺς, σὴἐστινἡ δύναμις. "Thine is thepower, thine is the strength, thine is thehonour, thine is the glory, thine is the blessing, thine is the strength,thineisthepower."Aninstance,equallyinpoint,isgivenbyLampridius,"Lettheparricidebedraggedforth,wepray,OAugustus,lettheparricidebedragged forth, thiswepray, let theparricidebedragged forth."Thisfault theGentiles frequentlycommitted intheirprayers.They judgedofGodfromtheirowncapacity,asifnothingcouldbeunderstoodthatwasnotahundred times repeated.Against this foolishopinionJesuswarnshis followers. The same advice had been formerly given by the Son ofSirach.Μὴδευτερώσῃςλόγονἐντῇπροσευχῇσοῦ.

Prayer,wehavesaid,isadiscourseaddressedtoGod.Thesuppliantlaysbefore the Deity his wants and desires, Phil. 4:6, accompanied by thehopeofbeingheard,Ja1:6,whichrestsonthepromiseofGod,Matt.7:7.This, however, must be understood with certain reservations. I. Theperson who prays must be in the exercise of a proper disposition forprayer,Job 11:14; forGoddoesnothear thosewho refuse tohearGod,Pro1:24;28:28–9;Is.1:15;John9:31.II.Theprayermustbedrawnupinarightmanner,Ja4:3;1John5:14.III.WemustnotpresumetorestrictGodtothetimewhichwethinkthemostsuitable,butleavethemattertoGod; thathemayact in itaccording tohisownwisdom,Ecc.3:11;Acts1:7;Ps.22:5,and69:13;Is.49:8,comparedwith2Cor.6:2.IV.Wemustnot imagine that our prayer is heard only when God gives the thingsought,butalsowhen,inplaceofit,hegiveswhat,inhisinfinitewisdom,heknowstobemoreconvenientforus,Gen.17:18,19;2Cor.12:8.

DISSERTATIONII:ONTHEADVANTAGEANDNECESSITYOFPRAYER

WHATwe have saidmay suffice as to the definition of prayer.We are

nowtoinquireintoitsADVANTAGEandNECESSITY,orthenatureofitsobligationuponus.Herewemustfirstdisposeofthesubtle,butdelusiveargumentsoftheflesh,and,next,establishthewholesometruth.

ThefleshconcludesthatprayerisSUPERFLUOUS;forwhyshouldwelaybeforeGodawearisomeenumerationofourwants,which,inproportiontoitslengthandfrequency,mustbethemoreoffensive?TheDivineBeingknows much better than we ourselves do what we want. And such aconclusion,wearetold,oughtnottobeconsideredasunfounded,foritisnotunlikewhat isstatedbyourLord,Matt.6:31,32."Takenothought,saying,what shallweeat?orwhat shallwedrink?orwherewithal shallwe be clothed?For after all these things do theGentiles seek; for yourheavenlyfatherknoweththatyehaveneedofthesethings."

It isalsoallegedthatprayerisUSELESS.WhatevershallhappentoanymanGodhasdeterminedbyaneternalandunchangeabledecree.Itisinvain,therefore,foryoutowearyhimbyamultitudeofprayers.Whathasbeendecreedforyouwillhappenwhetheryouprayornot.Whathasnotbeendecreedyouwillnotobtainbythousandsofprayers.ItisthegloryofGod thathewillhotdeviateahair'sbreadth fromapurposewhichhasoncebeen formed.To importunehim.and, for the sakeofa feebleandwretchedman,tomaketrialofhisfirmness,wearstheaspectofimpiety.

Prayer,itisthenceargued,INSULTSthefirmnessoftheDivinepurpose.It insults, also, the Majesty of God, which we ought to hold in suchreverenceasnottoventuretoexplaintohimourdesires.Itisenoughthatwecommitevery thing tohisdisposal,andbowtohissovereignwill. ItinsultseventhegoodnessofGod,foritisthegloryofhisgoodnessthatheanticipates our wishes, and, out of the rich treasures of his kindness,bestowsevenonthosewhodonotpraytheenjoymentofhimselfandofhisbenefits,Isa.65:1."Iamsoughtofthemthataskednotforme;Iamfoundofthemthatsoughtmenot:Isaid,beholdme,beholdme,untoanationthatwasnotcalledbymyname."And,again,ver.24,"anditshallcometopassthat,beforetheycall,Iwillanswer;andwhiletheyareyetspeakingIwillhear."

Plausibleastheseargumentsmayappear, theywantsolidity,andareatuttervariancewithtruepietytowardsGod.ItistruethatGodknowsour

necessities,andneedsnottobeinformedofthembyus;butitishiswillthatweshouldacknowledgethem,andthatouracknowledgmentshouldbe openly made in prayer. By an opposite course, we would exposeourselves to the charge brought against the church of Laodicea, "Thousayest, I am rich, and increasedwith goods, andhaveneedof nothing;and knowest not that thou artwretched, andmiserable, and poor, andblind, and naked." God sometimes acts as if he were ignorant of ouraffairs,andchosetoremaininignoranceuntilweshouldlaythembeforehim. A memorable passage of history, to this effect, occurs in Exodus2:23, 24, 25. "And it came to pass in process of time, that the king ofEgyptdied: and the childrenof Israel sighedby reasonof thebondage,andtheycried;andtheircrycameupuntoGodbyreasonofthebondage.And GODHEARD THEIR GROANING, and God REMEMBEREDHISCOVENANT with Abraham, with Isaac, and with Jacob. And GodLOOKED UPON the children of Israel, and God HAD RESPECT untothem."To thesamepurpose is thedeclarationofDavid,Ps.106:44,45."Nevertheless,heregardedtheiraffliction,whenheheardtheircry:andhe remembered for them his covenant, and repented according to themultitudeofhismercies."Suchexpressions,nodoubt,areappliedtoGodafterthemannerofmen,andmustnotbeinterpretedsoastolowertheDivine perfections. But they clearly authorize us to conclude that anhumble declaration of ourwants is highly pleasing in the sight ofGod,thathecommandsustodrawthemoutinlanguage,andthatwhentheyareproperlypresented,andthenonly,cantheyberegardedasworthyofthedivineacceptance.

Itmustalsobeadmitted,thatprayercannotalterthedecreesofGod.Wemust never subject ourselves to the imputation of asking that on ouraccountachangeshouldbeeffectedintheDivinepurpose.WemustonlysupplicatethatGodwillfreelybestow,forourbenefit,whatisagreeabletohiswill, and thus ourprayerswill contribute to the fulfilment of hispurpose.Whatever benefits he has decreed to bestow upon us, he hasdecreed tobestow inanswer toprayer.Wearenot at liberty to employfoolish and sophistical reasonings in opposition toGod himself. Let ushearhisowndeclaration,Ezek.36:36,37,"ThentheheathenthatareleftroundaboutyoushallknowthatItheLordbuildtheruinedplaces,andplant that thatwasdesolate: I theLordhavespoken it,andIwilldo it.

ThussaiththeLordGod,להםלעשותישראללביתאדרשזאתעוד,YETTHISWILLIBEENQUIREDOFBYTHEHOUSEOFISRAELTHATIMAYDO IT FOR THEM. The firmness of the divine purpose to bestow thefavourisfirstdeclared,afterwhichJehovahmakesknownhiswillthat,asthe means of obtaining the favour, the prayers of his people shall beemployed. Again, Jer. 29:11–13, "For I know the thoughts that I thinktowardyou,saiththeLord,thoughtsofpeaceandnotofevil,togiveyouanexpectedend.Then shall ye calluponme,andye shall go, andprayuntome,andIwillhearkenuntoyou.Andyeshallseekmeandfindme,whenyeshallsearchformewithallyourheart."

Thosepersons,accordingly,whohavebeenmosthighlycelebratedbothfor piety and for wisdom, when they had been informed of any divinepurpose in their favour, devoted themselves most earnestly to prayer.DavidandDanielareinstances.WhenDavidhasheardofanyremarkablepromisesofGod,andbelievesthattheywillbeaccomplished,hedoesnotsimplyoffer thanksgiving for thatmanifestationof thedivinekindness,butprays,withallpossibleearnestness,thatGodwillbepleasedtoshowkindness,"accordingtohisword.""Andnow,"sayshe,"OLordGod,theword that thouhast spokenconcerning thy servant, andconcerninghishouse,establishitforever,anddoasthouhastsaid.Forthou,OLordofhosts,GodofIsrael,hastrevealedtothyservant,saying,Iwillbuildtheeanhouse;THEREFOREHATHTHYSERVANTFOUNDINHISHEARTTOPRAYTHISPRAYERUNTOTHEE;"2Sam.7:25,27.WhenDanielhadunderstood, by the prophecies of Jeremiah, that seventy years hadbeenfixedforthedurationoftheBabylonishcaptivity,andperceivedthatthatperiodwasnearaclose,heimmediately"sethisfaceuntotheLordGod, to seek by prayer and supplications," that the restoration of hiscountry might be accomplished, Dan. 9:2, 3. In this manner theseeminently wise and holy men thought themselves highly honoured inbeing permitted to contribute, by their prayers, to the execution of thedivine purpose. So remote were they from the employment of thosesophisticalreasoningswhichwehaveundertakentorefute.

Equally unfounded is the pretence, that the prayers of believers are aninsult to the Deity. He testifies that they are, in the highest degree,acceptable inhis sight,Cant.2:14. "Letmesee thycountenance, letme

hear thy voice; for sweet is thy voice, and thy countenance is comely."And how should they be otherwise? They are φρόνημα πνεύματος, themind of the Spirit, suggested to us by himself, on account ofwhich hechoosestobecalledtheSpiritofsupplication,Zech.12:10.Andonwhatprinciple should prayers be disrespectful to the Divine Majesty? whileeverylawfulprayer,suchasthatwhichChristhastaughtus,containsanavowalof submission to thedivinewill.Forwereckonnoman tobeatlibertysotonarrowhisprayerastosetlimitstotheHolyOneofIsrael.

The absurdity of this opinionmustmeet the convictions of Christians,whenbothJewsandGentilesacknowledgedit.RabbiSimeonlaysdownthis rule,קבעתפלתךתעשאל, do notmake thy prayer fixed. An ancientpoet,quotedbyPlatoinhisAlcibiades,recommendedtohisfriendsthisformofprayer,

ΖεῦΒασιλεῦ,τὰμὲνεσθλὰκαὶἐυχομένοιςκαὶἀνεύκτοις

Ἄμμιδίδου,τὰδεδεινὰκαὶευχομένοιςἀπαλέξοις.

"Giveus,OKingJupiter,whatisgood,whetherweaskitornot;withholdwhat is evil, even thoughweask it."Xenophon, in the firstBookof theMemorabilia of Socrates, says,Ἔυχετο δε πρὸς τοὺς θεοὺς ἁπλῶς τʼἀγαθὰ διδόναι·ὡς τοὺς θεοὺς κάλλιστα ἐιδόταςὁποῖαἀγαθά ἐστι. "Hesimplyprayed to thegods togivewhat is good,because thegodsknowbestwhatisgood."WeshallsubjoinaquotationfromValeriusMaximus,Lib. vii. cap. ii. "Socrates, who was a sort of earthly oracle of humanwisdom, thought that no petition ought to be offered to the immortalgods beyond this, that they would bestow what is good; because theywouldknowwhatwasmostadvantageoustoeveryone,whilewe,inmostcases, ask what it would be better for us not to obtain. The minds ofmortalmenareshroudedinthethickestdarkness.Whatmistakes,then,mustyoucommitoneveryhandinscatteringyourblindprayers!Youaskriches, by which many have been destroyed. You desire honours, bywhich vast numbers have been overthrown. You direct your views topolitical power, which has often led to most disastrous results. Youresolve tomake a splendidmarriage, but this, too, if it has sometimesadorned, has often ruined families. Cease, then, foolishly towish thosepossessionswhich,howeverdesirable in themselves,will involve you in

misery.Commityourselfwhollytothedisposalofheaven,whichisalwaysreadytobestowblessingsfreely,andiscompetenttoselectwhatismostsuitable."JuvenalhadbeenindebtedtothispassageforwhatwefindinhisTenthSatire.Howmuchwereittobewishedthathispoetryhadbeenalwaysequallyremarkableforwisdomandvirtue.

Nilergooptabunthomines?Siconsiliumvis,

Permittesipsisexpenderenuminibus,quid

Conveniatnobis,rebusquesitutilenostris.

NamprojucundisaptissimaquæquedabuntDii

Chariorestillishomo,quamsibi.

ThemajestyofGod,therefore,doesnotrequirethatweshallpresentnoprayersordesires,butthatweshalllaythembeforehimwithreverence,andheartilysubmitthemtohiswisdomandtohiswill.

WithaslittletruthisitallegedthatprayersareaninsulttothegoodnessofGod.Wedonot press themon thenotice ofGod as themeritoriouscausesoftheblessingshebestows,butviewthemratherasthemarksandconsequences of divine grace acting on our minds. The knowledge wehaveofwhat isgoodanddesirable; thedesirewehavetoobtain it,andthe expression of that desire, accompanied by proper dispositionstowards God, are themselves gifts which are usually followed up byanother gift, the granting to us of the things desired, according to thesaying in thePsalms, (81:10,) "Open thymouthwide, and Iwill fill it."ThegiftsofGodbecomeusuallythemoredelightfultousinconsequenceofourobtainingthembyourprayers.Wethenfindthattheycametousnotbychance,but fromthe loveofourheavenlyFather,whokeepshisear open to our prayers. Hence arise comfort, joy, and filial love; Ps.116:1, "I love the Lord, because he hath heard the voice of mysupplication." Meanwhile, it is certain that God bestows on us manyblessingsforwhichprayershavenotbeenoffered,whichwedidnotevenfeelthatweneeded,andbyhisgraceanticipatesourapplication.

Having now refuted the sophistical objections of the flesh, we shallproceed to lay down the true arguments which convince us of theadvantage and necessity of prayer. They are chiefly two, of which onerespects God, and the other respects ourselves. With regard to God,prayerisamost importantpartofthatworshipbywhichhecommandsus to do him honour. Hence, the whole of worship is described to be,callingonthenameoftheLord.Aninstanceofthis,ifImistakenot,wehaveinthefirstageoftheworld;Gen.4:26,יהוהבשםקדאחוחל או "Thenbegan men to call upon the name of the Lord." These words aresusceptibleofagreatvarietyofsignifications,which,inordertobringoutthefullmeaning,maywithoutimproprietybejoined.בשםקראsometimessignifiestopronounceaname,andacknowledgeitbyopenproclamation.Inthatsense,GodsaidtoMoses,Ex.33:19,לפניךיהוהבשם willI"וקראתיproclaimthenameoftheLordbeforethee."WhichGodactuallydid,asthenarrativeinformsus.Ex.34:5."TheLorddescendedinacloud,andstoodwithhimthere,יהוחבשםויקרא, "andpronounced thenameof theLord."Inwhatmannerthiswasdonewearetold,v.6,אליהוהיהוהויקראוחנון רחום And he proclaimed, "the Lord, the Lord God, merciful andgracious."Again,thisphrasesignifiestocallonthenameoftheLordbyprayer,asinGen.13:4,whereitisrelatedofAbram,thathecame"untotheplaceofthealtar,whichhehadmadethereatthefirstאברםשםויקרא,בשםיהוה and Abram called there on the name of the Lord." Lastly, itsignifiestocallone'sselfbythenameofaperson.Isa.44:4,ליהוחיאמרוהווהיקראבשםיעקב ,אני "Oneshall say, IamtheLord's,andanothershallcallhimselfbythenameofJacob."Letusjoinallthese,andweshallhavethe complete sense. At that time, the name of Jehovah began to behonoured by a public profession, and the true worshippers of Goddistinguishedthemselves,inthismanner,fromidolatersandcarnalmen.Again,theyhonouredthatnamebycallinguponit inpublicassemblies,and, on this account, received their denomination fromJehovah, beingcalled the sons ofGod in opposition to the ungodly Cainites, and theirfollowers, who are called men; Gen. 6:2. But in later times the wholeworshipofGodwasincludedinthiscallingonthenameoftheLord;Joel2:32."AnditshallcometopassthatwhosoevershallcallonthenameoftheLordshallbedelivered."Hence,atemplededicatedtotheworshipofGod iscalledahouseofprayerהעמיםלכליקראתפלהבית ביתי כי "Formyhouseshallbecalledahouseofprayertoallpeople."Isa.56:7,compared

withLuke19:46.Inlikemanner,theancientChristiansdesignatedtheirsacredbuildingsπροσευχαι,oratories,housesofprayer.

As thepiousobservationof thedutyofprayer is themost importantofreligious acts, so to omit it entirely is to banish all fear ofGod. Such acharge, though unfounded, Eliphaz brought against Job. (15:4.) Thoucastestofffear,אללפנישיחהותרגעandthoubreakestoff,orputtestaway,fearbeforeGod.Heathensarechargedwithungodlinessonthisground,thattheydidnotcalluponGod.Jer.10:25."Pouroutthyfuryupontheheathen that know theenot, andupon the families that call not on thyname."

Itisevidentfromthenatureofthesubject,thatholyprayersrenderthehighest possible honour to God. They contain an acknowledgment anddeclaration,1st,OftheSupremeMAJESTYofGod,towhicheverykneeinheavenandinearthoughttobow.Hedeclaresbyanoaththathereservesthisglorytohimselfashispeculiarright,Isa.45:23.Whatalovelysight,and how worthy of God, when ten thousand times ten thousand, andthousandsofthousandsofangels,unite"witheverycreaturewhichisinheavenandontheearth,andundertheearth,andsuchasareinthesea,"andwithonevoicesing,"Blessing,andhonour,andglory,andpower,beuntohim that sittethupon the throne,andunto theLamb foreverandever," Rev. 5:11–13. 2d, Of the ALL-SUFFICIENCY of God,who has inhimselfallthatisnecessaryforhisownhappiness,andforthatofallhiscreatures.Prayernecessarily implies thatconfessionwhich thePsalmisthasbeautifullyexpressed,"Thykingdomisaneverlastingkingdom,andthydominionendureth throughoutallgenerations.TheLordupholdethallthatfall,andraisethupallthosethatbeboweddown.Theeyesofallwait upon thee; and thou givest them their meat in due season. Thouopenest their hand, and satisfiest the desire of every living thing," Psa.145:13–16;andagain,inPsa.104:27–31.3d,OftheOMNISCIENCEandperfect wisdom of God, by which he examines the wants of all hiscreatures, knows all the prayers of all suppliants, whether they areclothed in speech, or simply conceived in the mind, and has at hiscommand all possible methods of assisting his people, in whateverdifficulties they may be placed, Ps. 139:1–4, 17, 18. 4th, Of theALMIGHTYPOWERofGod.WhateverweaskfromGodweacknowledge

thatheisabletoaccomplish,andsoweascribetohimthisglory,thatHe"is able to do exceeding abundantly above all that we ask or think,according to the power that worketh in us," Eph. 3:20. 5th, Of theinexhaustible GOODNESS of God. To this, as a perpetual fountain, allmen,atalltimesandplaces,havelibertytoapproach,that"withjoytheymaydrawwateroutofthewellsofsalvation,"Isa.12:3.Lastly,InprayerweacknowledgethatGodisall,andwearenothing;thatfromhimandinhimisallthatweareorhave;andthatinallthingswearedependentonhiswill.AlltheseviewsofprayerhaveareferencetoGod.

If,again,welookatourselves,awideviewofthenecessityandadvantageofprayerisinstantlyopened.Inourselvesweareinwantofallthings,sothat,unlesssupportedbydivineaid,wecannotsubsistforamoment.Wecandonothing that isnotpermitted tousbyHim,whose"is theearth,and the fulness thereof,"Ps. 24:1, andwho "giveth to allmen liberally,and upbraideth not." For themost part, he does not choose to bestowblessingsexceptinanswertoprayer."Yehavenot,"saysJames,"becauseyeasknot,"Ja4:2.Andtrulywereceivethemeasilyenough,ifweobtainthembygroanings,andwishes,andprayers;forwhatisthisbuttoopenourmouthsthatwemaybefilled?

But onwhom lies theduty of prayer?Wemay confidently reply, on allmenwithoutexception.ItisapartoftheworshipofGodinculcatedevenbynatural religion,andpronouncedby theconsciencesof theheathensthemselvestobejustandnecessary.TimæusinPlato,speaksexcellently:Ἀλλὰ τοῦτοδὴγεπάντεςὁσοι και καταβραχὺ σωφροσυνήςμετἑχουσιν,ἐπὶ πάσῃ ὁρμῇ και σμικροῦ, καὶ μεγάλου πράγματος Θεὸν ἀει ποῦκαλοῦσι,"Allwhohavetheslightestclaimtothereputationofwisdom,atthe commencement of every undertaking, whether great or small, inevery case will call upon God." From Plato's writings it is evident thatMaximusTyriusspakejustlywhenhesaid,ἮνὁβίοςΣωκράτουςμεστὸςευχῆς, "The life of Socrates was full of prayer." Plato enjoins it as auniversaldutyonallmen,ἈπὸΘεῶνχρῆπάνταἀρχόμενονἀεὶλέγειντεκαι νοεῖν, "In all that we do or say we ought constantly to begin withGod."XenophonisofopinionthatitoughttoheobservedpubliclyintheState.Havinggivensomeinstructionsastoarrangingandestablishingacommonwealth, he advises that they should begin by propitiating the

favourofthegods;andassignsthereason,"forthosetransactionswhicharecarriedoninconcertwiththeDeitywillevidentlysucceedbetterandmore advantageously to theState."Akin to this are thewords ofPliny:"Wellandwiselydidourancestorsenjoin thatevery thingsaidordoneshouldbecommencedwithprayer:fornothingwouldbebegunbymeninarightmanner,orwithproperforesight,withouttheassistance,advice,andfavouroftheimmortalgods."

Still, although the duty of prayer is incumbent on all men withoutexception, none can discharge it aright but a believing and regenerateperson, by the guidance and instruction of the Holy Spirit, who aloneforms in theirminds theprayerswhichGodaccepts.At the same time,the inability of unrenewed men to pray aright does not remove theobligation toprayer,which flows fromman'snatural inferiority toGod.Noryetmust itbe imaginedthattheyarethuslaidunderanecessitytocommit sin in their prayers. The same lawwhich obliges them to prayobligesthemtopraywell.Iftheycannotdoso,thefaultistheirown.Andit is certainly much better that unrenewed men should pray in somemanner, with a natural conviction of their wants, and anacknowledgment of the Majesty and goodness of God, than that theyshould not pray at all. Themere fact of their praying, so far as that isconcerned,isnotdispleasingtoGod,thoughthesinwhichcleavestoitisjustly condemned. Instances of this appear in Ahab, and in theNinevites.2 To do a good thing in a defectivemanner is a smaller evilthantoomititaltogether.

Thus it is the duty of parents to instruct and habituate their children,from their earliest childhood, to prayer, and not to wait till they candiscoverinthemthemarksofregeneration.Forwhoknowsatwhattime,andbywhatmeans, theSpiritwill first exerthis saving influence?Onething is certain, while believers alone can pray aright, their faith wasbestowed on them for the express purpose that they may continue inprayer.

DISSERTATIONIII:ONTHEPREPARATIONOFTHEMINDFORRIGHTPRAYER

HITHERTOwe have spoken of prayer, and of our obligation to it.Wecomenowtoinquireinwhatmanneritoughttobeperformed,soastobepleasingandacceptabletoGod.Themannerinwhichapersonpraysisofno small consequence. There are somewhom James thus reproves, Yeask,andreceivenot,becauseyeaskamiss.Therearesomewhoseprayersare declared to be an abomination to God. Our Lord Jesus, therefore,while he enjoins his disciples to pray, prescribes the manner ofperforming thatdutyaright,ὍΥΤΩΣοὖνπροσεύχεσθεὑμεις,After thismanner,therefore,prayye.

An act confined and regulated by I know not what rules and forms is,indeed, a widely different thing from a holy and devout prayer. In thefamiliar intercourse of friends, nothing is more agreeable than theunaffected freedom of sincerity and uprightness. The farther it isremoved from the studied ornaments of style, it becomes the moredelightful.Inthesamemanner,asprayer isaconversationbetweenthesoulandGod,thatprayeroughttobeconsideredasthebestwhichisthesimplest,andwhichexpressesmostbrieflythepiousdesiresproducedbythe Holy Spirit. Its principal object ought to be, that the mind of thesuppliantmaybelaidopentoGodinallitsrecesses,sothatGodmaynotonlyheartheprayersastheyareexpressedinlanguage,butmayseethemastheyareformedintheheart.

There are many things, however, to which the worshipper ought toattend, in order to avoid in prayer whatever would be unsuitable tohimself and to God. These will chiefly be included under the fourfollowingheads.I.ThatTHEMINDOFTHESUPPLIANTmayberightlyprepared.II.ThattheATTITUDESANDGESTURESOFTHEBODYmaybe suitable to this most sacred action. III. That STATED TIMES OF

PRAYERbeobserved. IV.Thatweask fromGodTHOSETHINGSonlywhichitisworthyofhimtogive,orofustoreceive.

A holy and devout preparation of mind includes some things beforeprayer, some inprayer, andsomeafterprayer.Beforeprayer, themindoughttobeproperlyprepared,לבךהכינותאתהאם,"Ifthoupreparethineheart,andstretchoutthinehandtowardhim;ifiniquitybeinthinehand,putitfaraway,andletnotwickednessdwellinthytabernacles.Forthenshalt thou liftup thy facewithout spot, yea, thou shaltbe stedfast, andshaltnot fear."Happy is thatmanwho,whenhe is going topray, is atlibertytosaywithDavid,לבינכוןאלהיםלבינכון,"Myheartisfixed,OGod,my heart is fixed." To this proposition belong.—I. The exclusion of allunseasonable thoughts and affections from the heart. The crowd andbustleoftheworldmustbeshutoutfromourmind,aswellasfromourchamber. II. A holy humility of mind, arising from the view of ourvileness, poverty, unworthiness, and exposure to condemnation, and ofthemajesty, holiness, and justice ofGod.2 III. Thewithdrawing of ourthoughts fromeveryothersubject,earnestapplication to thematters inhand,andfixedattentiontotheseobjects,togetherwiththeexcitementofthe affections, and of all the faculties of our soul to a work of suchmagnitude,whichtrulydemandsthewholesoul.IV.TheimploringoftheSpiritofprayer,bywhomournaturallysluggishmindmaybequickened,andallthingssuggestedwhichitisproperforustosaytoGod,andinthemannerwhichGodwillmosthighly approve.ForunlessGod shall givetheprayer,itwillnotberightlyperformed.4

Theseremarksmustnotbeunderstoodasimplyingthat,unlesstheactsnow specifiedbe conducted in a formal and regular order,noprayer isrightlyandlawfullyconceived.Itisenoughifthemindbekeptinastateofhabitualpreparation.There ismoreofpompandostentation thanoftruepietyandsolidusefulnessinwhatisrelatedoftheHasideans,that,whiletheywerepreparingtheirmindsforprayer,theyspentawholehourinmeditation.If Iamnotmistaken intheopinionIhaveformedof theweakness of our minds, a preparation so laborious as this would notpreparebutexhaustthemind.It ishardlypossible foranypersontobeotherwise than fatiguedwhoapplieshismind,with such intensity, to asingleinternalobject.And,afterall,ifwechoosetospeakthetruth,what

sort of prayer is that which follows so laborious a preparation; and inwhat way is the preparation to be distinguished from prayer? OurtransactionswithGodarenottoberegulatedinthesamemanneraswithmen. We must not first meditate, then contrive a method, next applyartificialornaments,and, lastofall, repeat thecomposition.Meditationitself, ardent desires, and the groanings earnestly put forth from thebottom of the heart, overthrowing all beauty of arrangement, andspringing not from set study but from the occasion, are commonlyprayers of extraordinary richness and energy. All we have to do is tomaintain,inourstatedprayers,thatpreparationofmind,inwhichthereshallbenoidledisplayofartorconstraint,buteverythingshallflow,ifImaysoexpressit,naturally.WhenIsaynaturally,Imustbeunderstoodas referring to that nature which comes from the regenerating andsanctifyingSpirit.

Inprayeritselfwemustobserve.—I.Thattheprayerproceedfromfaith.Thisimplies(1),somehope,atleast,thatourpersonshavebeenacceptedby God. (2.) A conviction that the thing asked is good. (3.) A belief,restingonthepromiseofGod,thatitwillbeobtained,butaccompaniedby submission to theDivinewisdom and goodness, which perhaps haslooked out something better for us. II. That it be performed withattention—with attention toGod, to the things asked, and to ourselves.Lauspergius, in his Manual of a Christian Soldier, has elegantly said,"KeepyoureyeonGodalone, as if therewerenotanotherbeing in theuniverse besides God and yourself." Equally beautiful is the followingstatement,"If,whileyouarepraying,youallowyourmindtowander,youwill resemble onewho holds the bow, and yet cannot direct the arrowagainsthisadversary."Here,ifanywhere,doestheoldsayingapply,Hocage,dothis,attendtothebusinessinhand.III.Thatitbeperformedwithfervour.Letthefireburnthisincense,that"theLordmaysmellasweetsavour.""Letmyprayerscomeupbeforetheeasincense,andtheliftingup ofmy hands as the evening sacrifice." But let it be a sacred flame,kindledbytheholySpirit,atthefarthestpossibleremovefromthefireoflust and of depraved affections.2 Such is that earnestness in prayer,whichismentionedwithcommendationinvariouspassagesofholywrit,Ἐκτενέστερονπροσήυχετο,"heprayedmoreearnestly."Προσευχὴδεἦνἐκτενὴς γενομενηὑπὸ της ἐκκλησίας πρὸς τονΘεὸν. EARNEST prayer

wasmade by the church unto God." IV. That it be performed withoutceasing.Themindmustbekeptinastateofprayer,and,veryfrequently,asoccasionoffers,duringtheintervalsofotheremployments,andeveninthe midst of these employments, it must send forth warm breathingstowards God. Stated prayers, too, onmatters of very high importance,oughttobefrequentlyrepeated,renewingunceasinglythestruggle,untilat length you comeoff a conqueror." Iwill not let thee go, except thoubless me." This is πάντοτε προσεύχεσθαι και μη ἐκκακεῖν, "always topray,andnottofaint."

Afterprayerthefollowingthingsmustbedone.I.Wemust lookfortheblessingsought,andtheanswerofGod,"IwillhearwhatGodtheLordwill speak, for he will speak peace unto his people and to his saints.""Therefore I will look unto the Lord; I will wait for the God of mysalvation;myGodwillhearme."4WhentheservantofBenhadad,kingofSyria,whobuta littlebeforehadbeenveryproud,nowentreated,withhumble prayers, that Ahab, king of Israel,would grant his deliverance,and had received a favourable answer, "themen did diligently observewhether anythingwould come fromhim, and did hastily catch it." Thesame thing, but with a proper regard to the relative condition of theparties,mustbedonetowardsGodbythosewhoengageinprayer."Iwillstanduponmywatch,andsetmeuponthetower,andwillwatchtoseewhat he will say unto me." II. We must look for the blessing in thediligentuseoflawfulmeans.OnethinghaveIDESIREDoftheLord,thatwillISEEKAFTER.Ifthoucriestafterknowledge,andliftestupthyvoiceforunderstanding; if thouseekestherassilver,andsearchestforherasfor hid treasures, then shalt thou understand the fear of the Lord, andfindtheknowledgeofGod."III.WemustleavetoGodtheappointmentof the time for bestowing the blessing, satisfied, at all times, withἔυκαιρονθοήθειαν, "help in timeofneed." "It isnot forus toknowthetimes, or the seasons which the Father hath put in his own power."3Thereissomeacceptabletime,whenGodinthemultitudeofhismercieshears.But"ourtimesarewhollyinhishand."5Itis,therefore,ourdutytoacquiesce, by faith and hope, in that promise of God, "Thus saith theLord, inanacceptable timehaveIheardthee,and inadayofsalvationhaveIhelpedthee."IV.Wemustendeavourtoascertainwhetherwerisefromprayerbetterandholiermen.Hewhohasconversedfamiliarlywith

Godmust carry away someof thebrightnessof thedivineholiness.HehassanctifiedhimselfthathemightapproachtotheHolyOneofIsrael.Hehasconversed,forawhile,withtheHolyOne.Aboveall thingselse,hehasprayed, asheought todo, forhis own sanctification.After suchprayers, is it not fitting that he should apply his mind with greaterpromptitudeandeagernesstohisprogressiveholiness?

Wehavenowfinishedwhatweintendedtosayaboutthepreparationofthemindforprayer.Wehavehandledthesubjectwiththegreaterbrevityon this account, that few or no passages of Scripture occurred whichrequiredcopiousillustration.Thewholesubject,indeed,isbetteradaptedtosincerepracticethantolengthenedargumentation.

DISSERTATIONIV:ONGESTURESINPRAYER

OURbody ought to be employed for the honour ofGod in prayer, andtherefore, we now proceed to treat of THE GESTURES OF THESUPPLIANTS.Theseareoffarlessimportancetothevalueofprayerthanaholypreparationofmind,buttheywillfurnishmatterformorecopiousdiscussion,becauseunderthisheadweshallthrowtogetheramultitudeoffactsdrawnfromtheusagesofantiquity.Theorderweshallobserveis,—First,torelatehistoricallywhatgestureswereobservedbytheancientsinprayer,andnext,toteachtheologicallywhatispropertobedonebyusinthismatter.Thegesturesofpersonsengagedinprayerrefereithertothe attitude of thewhole body, or to some particular part of the body.Thosewhichrespectthewholebodyare,I.KNEELING.II.BOWING.III.FALLINGTOTHEGROUND.IV.STANDING.V.SITTING.

KNEELINGwas recommendedbyGod, "Come, letusworshipandbowdown,letuskneelbeforetheLordourmaker."Itwasusedbythesaints,

not only under the Old Testament, but also under the New.2 In thetempleofJerusalem,theIsraeliteswereaccustomedtostandduringthereligiousservices,butwhentheyengagedinprayertheyalwayskneeled.This custom is referred to in an account given us of the remarkablepeculiaritiesofthefirsttemple,inthefifthchapterofPirkeAboth,עומדים,צפופיםומשתחויםרווחים That is, those who, from the immense numbersassembled at the religious festivals, had scarcely room to stand, foundabundanceof room forkneeling.Thispracticewasafterwardsobserveduniversally by the Christian church. Eusebius, in his EcclesiasticalHistory,(Bookv.Chap.5),relates,thatChristiansoldiers,servingunderMarcusAurelius,obtainedrainby theirprayers,andadds that theydidthis,γονυθέντεςἐπὶτῆνγῆν,κατὰτὸὀικεῖονἡμιντῶνπροσευχῶνἔθος,"kneelingonthegroundaccordingtothecustomusuallyobservedbyusinprayer."Tertullian,writingtoScapula,says,"Whendiditnothappenthat even droughts were removed by kneeling and fasting?" That thisattitudewas frequentlyemployedeven inpublicprayers, isprovedbyalongenumerationofconstitutionsandexamples takenfromtheancientchurch, themiddle ages, andmodern times, by the venerable Voetius.Evenattheperiodofthereformation,intheearliestassemblieswhichtheDutchhad"inthefield,andinthewoods,"theyprayedkneeling.Inthechurch ofDort, A.D. 1619, during theNational Synod, this customwasconstantly observed. It is manifest, therefore, that those whorecommended that kneeling should be observed as themost becomingattitudeeveninpublicprayers,whereitcouldconvenientlybedone,werenotchargeablewithinnovation.

Kneelingdoescertainlyexpresshumilityandsubjection.Whenwebendourbody,we reduce it as far aspossible toa smaller form,andby thisattitudemake an acknowledgment of ourmeanness. Its significancy issuch,thatitisattributedtothosewhohavenolimbsorsinews,andwhoarethereforeincapableofkneeling.Theophylact,inexplaining1Cor.13.,and remarking on Phil. 2:10, "At the name of Jesus every knee shouldbow,"justlyobserves,"Ὄυκοστᾶκαὶνεῦραἔχουσινὁιἐπουράνιοι,ἀλλὰτην ἐπιτεταμένην ὑποταγην ἐδήλωσε. Heavenly beings have not bonesand sinews, but he used the terms to express the greatest submission."The author of Questions to the Orthodox, quoted by Justin Martyr,observes,Γονυκλισίασύμθλονἐστιτῆςἐνταὶςἁμαρτίαιςπτώσεωςἡμῶν.

"Kneelingisafigureofourfallingintosins."Basil,(ontheHolySpirit),addsthattherisingfromourkneesisafigureofourrisingfromoursins.Καθʼἑκαστηνγονυκλισίανκαὶ διανάστασινἐργῳ δείκνυμεν,ὁτι δια τῆςἁμαρτίαςἐιςγῆνκατεῤῥύημεν,καὶδιὰτηςφιλανθρωπίαςτοῦκτίσαντος,ἐις ὀυρανὸν ἀνεκλήθημεν. "By each act of kneeling and rising wepracticallydeclarethatbysinwewerethrowndowntoearth,andbytheloveoftheCreatortowardsmen,wewererecalledtoheaven."

These observations,we think, aremore ingenious than solid, though itmust be owned that such thoughts, whether naturally suggested, orforciblyintroduced,arepiousthoughts,andappropriatetotheexerciseofprayer.Suchminutesubtleties,however,werefrequentlyindulgedbytheancients. From that quarterwas derived the notion, that on the Lord'sday,andduringthewholeintervalbetweenEasterandPentecost,itwasimpropertokneelinprayer,ortofast.TertullianontheSoldier'sCrown,Chap.3,says,"OntheLord'sdayweholdittobeunlawfultofast,ortoprayinakneelingposture.WeclaimthesameexemptionfromEastertoPentecost."As thispointwasnotobservedwith sufficient careby somepersons,theFathersofthecouncilofNicejudgedit tobesoimportant,that they expressly enjoined all persons to stand on these occasions.Ἐπειδὴ τίνες ἐισιν ἐν τῃ κυριακῇ γόνυ κλίνοντες, καὶ ἐν ταις τηςπεντεκοστῆς ἡμέραις, ὑπερ τοῦ πάντα ἐν πάσῃ παροικίᾳ ὁμόιωςφυλάττεσθαι, ἑστῶτας ἔδοξε τῇἀγίᾳ Συνόδῳ τας ἐυχὰςἀποδιδόναι τῳΘεῷ."AstherearesomepersonswhokneelontheLord'sdayandonthedaysofPentecost, theHolycouncil,withaview to theuniformityofallthe observances in every district, has thought proper to enjoin that, atthose times, theworshippers shall standwhile offering their prayers toGod." The same thing is constantly inculcated by the Fathers, andrepeatedbytheothercouncils.Thereasonassignedis,thatthiscustomisa figure of the resurrection, by which, through the grace of Christ, wehave been delivered from sins, and from that death which he hasdestroyed.

Buthoweverancienttheseviewsmaybe,noreverenceforantiquitycanoroughttopreventusfromfreelypronouncingthemtobesuperstitious,andatvariancewiththesimplicityofApostolicalChristianity.Certainly,theApostlePaul,togetherwithallwhohadaccompaniedhimfromTyre

totheship,"kneeleddownontheshoreandprayed."Thatthistookplaceduring thosedayswhichwerenot far fromPentecost,maybe gatheredfromActs20:16,wherewearetold,that"hehasted,ifitwerepossibleforhimtobeatJerusalemthedayofPentecost."

Closely allied to kneeling is the BOWING OF THE BODY towards theHolyplace,whichwasusedbytheIsraelitesintheirworship."Iwillbowmyself with reverence towards thy holy temple." And again, "Bowyourselvestowardshisfootstool."3WhatisGod'sfootstool?Godhimselfdeclares that it is the earth. "This might be supposed to mean," saysCocceius,"worshipGodwiththelowliestadoration."ButIthinkitmeansmore.TheRabbinsunderstoodittorefertoהמקדשבית,thehouseofthesanctuary, and they are supported by the ninth verse, "Worship at hisholy hill." In the same sense, a similar phrase occurs, Isa. 60:13. "ThegloryofLebanonshallcomeuntothee,thefir-tree,thepine-tree,andtheboxtogether, tobeautify theplaceofmysanctuary,andIwillmaketheplaceofmyfeetglorious,"wheretheplaceofthesanctuary,andtheplaceofGod'sfeetappeartomeanthesamething.Buteventhis,Ithink,doesnotbringoutthefullimportofthephrase.Inthehouseofthesanctuary,το κειμήλιον, the part of the furniturewhichwasmost sacred,was theArkofthecovenant.Thatappearstobedesignatedbythesameterm.ForDavidsays,"Asforme,Ihaditinminehearttobuildanhouseofrestforthe ark of the covenant of the Lord, and for the footstool of ourGod;"where"thefootstoolofourGod"isdistinguishedfrom"thehouseofrest,"thatis,fromthetemple.Again,"sonofman,theplaceofmythrone,andtheplacesof thesolesofmy feet,whereIwilldwell in themidstof thechildrenofIsraelforever,andmyholynameshallthehouseofIsraelnomoredefile."2Oneprobablereasonwhythearkreceivesthisappellation,is itsrelationtoheaven,whereGodsittethonthethroneofhismajestyamidst the highest manifestations of his glory, so that every thing onearth, and particularly every thing in which God exhibited himself onearth, stands in place of his footstool. Another reason is, thatGodwassupposedtodwellwherethewingsoftheCherubimwereextended,andmet each other, his feet being placed on the covering of the ark as hisfootstool.Towardsthistheyarecommandedtodirecttheirworship,notthat the footstoolwas theultimateobjectof theiradoration,butmerelythe place towardswhich theworshipper, evenwhen at a distance, was

commandedtolook.ThiswasSolomon'sdesign."Thatthineeyesmaybeopen toward thishouse,dayandnight, even toward theplaceofwhichthouhast said,mynameshallbe there; that thoumayesthearkenuntotheprayerwhichthyservantshallmaketowardthisplace.Andhearkenthou to the supplication of thy servant, and of thy people Israel, whenthey shall pray toward this place." The same thing is repeatedlymentionedinthefollowingverses,andrequiredfromtheIsraeliteswhenbanished from their country by the violence of their enemies.2 It wascarefullyobservedbyDaniel,who,whenhewasabouttopray,"wentintohishouse,andhiswindowsbeingopeninhischambertowardJerusalem,kneeleduponhisknees three timesaday,andprayed,andgave thanksbeforehisGod."To sumupall thatwehave saidon thispoint, tobowdown towards God's footstool, is to bow down in the lowest mannertowards the earth, to bowdown in body and inmind towards the holyplace, and towards what was kept in the holy place, the ark of theCovenant.

There is, unquestionably, some meaning in all this. What may thatmeaningbe?Bowingisanexpressionofhumility.Thepersonwhobowsdownseemstothrowhimselfat the feetof theotherparty,andtoofferhimselftobehisfootstool."Iwillputitintothehandofthemthatafflictthee;whichhavesaid to thysoul,bowdown, thatwemaygoover;andthouhastlaidthybodyastheground,andasthestreet,tothemthatwentover." The Eastern princes had women whom they called ladders,(κλίμακες), on whose backs they stood when they were mounting onhorseback.ButwhatwasthemeaningofbowingtowardsGod'ssanctuaryand footstool?The sanctuarywas a typeof heaven.Heaven itself couldnotbedirectlyapproachedat thattime,ἐτιτῆςπρώτηςσκηνῆςἐχούσαςστάσιν,"whilethefirsttabernaclewasyetstanding."Bybendingtowardsthe sanctuary, they declared that they expected fromheaven assistanceand an answer to their prayers. The Israelites, praying towards thesanctuary,prayedthatGodwould"hearinheavenhisdwellingplace,andhearingwouldforgive."2

Buttherewasstillanothermeaning.Boththetemple,andtheArkoftheCovenant, are figures of Christ, "in whom dwelt all the fulness of theGodhead bodily;" of whom it was said, "he shall be למקדש for a

sanctuary;" and "whom God hath set forth ἱλαστήριον, a propitiation,through faith, in his blood." Such is the import of that lofty passage,"ExaltyetheLordourGod,andworshipathisfootstool;forheisholy,"whichwethusexplain.Yeworshippers,looktoGodalone,andapproachhimwithallsacredreverence.Thatyoumayworshiparight,lookonlytoChrist,inwhomGoddwells,andinwhomheistobefound.Throughhimraise your minds to God that dwelleth in the heavens, who, being theHolyOne,admitsnotsinnerstofriendlyintercoursewithhimself,exceptthroughtheinterpositionofthatgreatMediator.

Equalhumiliation,butwiththeadditionofgreatsorrow,isexpressedbyPROSTRATION,or fallingon theground,which theHebrewscallנפילתπρόσωποντὸἐπιἜπεσενhimself,LordourininstanceanhaveWe.אפיםἀυτουπροσευχόμενος,"hefellonhisface,praying;"andin1Cor.14:25,καὶ ὅυτω πεσὼν ἐπι πρόσωπον, προσκυνήσει τῳ Θεῷ, "and so fallingdownonhisfacehewillworshipGod."OftheChristiansoldiers,MarcusAurelius,asquotedbyJustin,says,ῥίψαντεςἕαυτουςἐπὶτηνγῆν,"havingthrown themselves down upon the earth." Speaking of Theodosius,Theodoret,bookv.chap18.,whereherelatesthedeeprepentanceoftheemperor, at the sight of which Ambrose freed him from the bond ofexcommunication,says,andthusatlengththeemperorventuredtoenterintothetempleofGod,ὀυκἐστὼςτονδεσπότηνἱκέτευενὀυδέταγόνατακλίνας, ἀλλὰ πρηνὴς ἐπι του δαπέδου κείμενος, την Δαυϊδικὴν ἀφῆκεφωνὴν, ἐκολλήθη τῳ ἐδάφει ἡ ψυχή μοῦ. "Not standing, nor on hisbendedknees,didhepresenthissupplicationtotheLord,but lyingflatontheground,hepouredoutthelanguageofDavid,mysoulcleavethtothe earth." What was done by the emperor from a conviction ofaggravated crimes is recommended to some humble suppliants byCæsariusArelatensis."Unquestionably,hedoesnotbelievehissintobegreat who does not seek the cure of his soul by falling prostrate, orbowing down to the ground. Let no one, therefore, unless infirmityforbids, be reluctant to fall down flat upon the earth, to express hishumility."

But STANDING, too, was used in prayer, even by the ancients. In thissense, theJews interpretGen.18:22,"AbrahamstoodbeforetheLord;"and,again,Gen.19:27,"Abrahamgatupearlyinthemorningtotheplace

where he stood before the Lord." On this passage the authors of theTalmud say,תפילה אלא עמידה איך There is no standing without prayer.Theirmeaningis,thatnowhereinscriptureismentionmadeofstanding,except where prayer is expressed or implied. In the same sense DavidKimchi interpretsthewordsofElijah,"AstheLordGodofIsrael liveth,beforewhomIstand:"thatis,sayshe,בתפילהלפכיולעמודרנילשאני"beforewhom I amwont to stand in prayer."On another passageMaimonidesremarks,מצומדאלאמתפללאק"Noonepraysexceptstanding;"which,ifIam not mistaken, must be understood as meaning that, at least, theworshippershouldbeexpectedtostand,andthatheshouldnotbeheldatlibertytoemployanyattitudewhichislessappropriatethanstandingforexpressingthesentimentofreverence.

TheJewshadancientlyמעמדותאנשיstationarymen,dividedintotwenty-four classes, who were the deputies of all Israel, and represented thenationdaily inprayers and sacrifices, during theperformanceofwhichtheystood.Thoseforwhomsacrificeswereofferedweresupposedtolieunderobligationtobepresentattheofferingoftheirownsacrifices.Butitwasquiteimpossiblethatthewholepeopleshouldbepresentontheseoccasions. Hence it became customary to select some persons ofconsideration, who should personate the people, and be present at thepublic services. These were under the command of the officers of thetemple, the chief ofwhomcalledout thepriests, levites, and stationarymen, by this address, למעמד וישראל לדוכן לויים כהנים עמדו "Stand up, yePriests,yeLevitestothereadingdesk,andIsraelitesforstanding."Theyhad a book, accordingly, which was entitled מעמדות סרד "the order ofstandings," that is, of the readings and prayers of the Liturgy. Of suchimportancewerethesestandingservicesreckoned,thatitwassaidinthebookMusar,"Without thestandingstheworldwouldnotstand."IntheNew Testament, also, mention is sometimes made of standing. Ofhypocrites,itissaid,"Theyloveἑστῶτεςπροσεύχεσθαιtopraystandingin the synagogues and in the corners of the streets." On this passageLightfoot well deserves to be consulted. Mark 11:25; Ὁταν στήκητεπροσευχόμενοι."Whenyestandpraying."Luke18:13;Μακρόθενἑστὼς,"standingafaroff."

ThispracticewastransferredfromthesynagoguetotheChristianchurch.

Justin, in his Apology to Antoninus Pius, when describing the publicservices of the Lord's day, has this among other observations.Ἔπειταἀνιστάμεθα κοινῇ πάντες, και ἐυχὰς πέμπομεν, "Next, we all risetogether, and utter our prayers." In the liturgy ascribed (but oninsufficientgrounds)toMark,thedeaconsometimescallsout,"Standupto prayer;" and again, "Stand upright;" and "Youwho are sitting standup." As to the practices among theGreek churches of the present day,ChristophorusAngelus,chap.21,says,"TheGreeksconstantlyprayinthetemple, standingupright."Theservicesof theArmeniansmaybe foundexplained by Tabernarius.2 In the Latin church, the word stationes,stations, or standings, was in very frequent use. It was taken from theRomansoldiery,amongwhomtherearewellknowntohavebeenstationsofsoldiers,andstationarymen,who,atcertainplaces,werecommandedto stand and keep watch. Thence it came to be applied to the sacredexercisesofChristians.Tertullian(onPrayer)says,"Ifstationderivesitsname from military usage, we too are God's soldiers." Ambrose,mentioningthestations,says,"ourfastingsarethecamp,whichprotectsusfromtheassaultsofthedevil.Lastly,theyarecalledstations,because,standinganddwellinginthem,werepelourtreacherousfoes."

Now, standingexpresses reverence,obedience,andreadiness towardsasuperior. This may be gathered from the example of Joseph standingbefore King Pharaoh, and of Daniel and his companions, whomNebuchadnezzar commanded to be instructed "that they might standbefore the king."5 Hence the angels also are represented as servantsstandingbeforeGodastheirKingandLord.OnthisgroundPaulargues,"To which of the angels said he at any time, sit at my right hand?"Maimonidessays,"Thereisnoservicewithoutstanding;2foritwassaid,"thattheymightstandtominister."

TheancientChristians,besides,observedthattheirstations,orreligiousservices observed in a standing posture, were a figure of Christ'sresurrectionandofourown,wereexpressiveofamindraisedtoheavenlythings, and of readiness to depart from this life; and, lastly, that theattitudewas thatofpleadinga causebeforea judge.Clement says, "OntheLord'sday,weoffer threeprayers standing, inmemoryofhimwhorose on the third day." Chrysostom introduces the form of expression

used by the deacon; "let us stand in a becoming manner," and thusappliesittoarightdispositionofmind."Duringthedivineservicewearetold to standup inabecomingmanner, thatwemay raiseour lowandgrovelling thoughts,—may drive away the languor which we havecontractedfromtheintercourseoflife,andmayraiseourmindstoastateofuprightnessinthepresenceofGod."Basil,orwhoeveristheauthoroftheworkontheHolySpiritaddressedtoAmphilochius,says,"Thechurchteachesherscholarsthattheymust,onthisday,performtheirprayersinastandingposture,inorderthat,bymaintainingaconstantregardtothatlifewhich shall never end,wemaynotneglect tomakepreparation forour departure to that life." JoannesClimacus,whosewritings are to befound in the Library of the Fathers, says, "Stand trembling during thisprayer,inthesamemannerasifpleadingyourcauseasacriminalbeforea judge, that,by your inwardandoutwardworship, youmaypropitiatethe favour of a just judge." But this is, perhaps, carrying subtlety toexcess.

Again, thosewho prayed standing did not always standwith their facetowards the samequarterof theheavens.TheJews turned towards thewest, for the door of the templewas on the east side, and theHoly ofHolies,towhichtheywerecommandedtolook,layonthewestsideofthetemple.Accordingly,wearetold,"Theymakethedoorsofthesynagogueconstantlytowardstheeast,becausewereadconcerningthetemple,thatitsgatewas towards thewest,and it iswritten, "And theypitched theircamp before the tabernacle towards the east, and again, before thetabernacleof thecongregation towards theeast."Thesamecustomwasobservedbytheidolaters, inwhosedreadfulimpietiessomeoftheJewsmingled. "Andhe broughtme into the inner court of theLord's house,and,behold,atthedoorofthetempleoftheLord,betweentheporchandthe altar,were about five-and-twentymen,with their backs toward thetempleoftheLordandtheirfacestowardstheeast,andtheyworshippedthesuntowardtheeast."2

Itmustbeobserved,however, that theJews,whenbanished fromtheirnativeland,andlivinginthewesterncountries,buildtheirsynagoguessothatthegatesmaybeonthewestside,—theark,inwhichiskeptthebookofthelaw,beinginthequarteroppositetothegate,ontheeast,towards

which, as they enter, they bow down and pray. The reason of thedifferenceisthis,becausetheJewswholiveinthewesthavethelandofCanaan, and consequently the place where the sanctuary was, towardstheeast.Theinstructionuniformlygivenbythemisthefollowing:Whenanyonestandsuptopray,lethimturnhisfacetowardsthelandofIsrael,anddirecthisprayertowardJerusalem,andtheSanctuary,andtheHolyofHolies.ThusalltheirprayerswereregulatedbyaregardtotheHolyofHolies, so that in the landof Israel, if anyone stoodbefore themercy-seat, he must turn his face towards the mercy-seat, and consequentlytoward the east.On this subject the eminentCampegiusVitringa treatswithhisusualability.

The customs which we have now mentioned convey some instruction,which the moderns, from not understanding it, have improperlyneglected.AsthewholeArkwasatypeofChrist,sotheכפדת,themercy-seat, had a principal reference to Christ, and signified the propitiationwhichwehaveinChrist,throughourintercessorwiththeFather.InhimGod dwells as he formerly dwelt in the mercy-seat. There he is to beaddressed.Thencehehears the prayers of theworshippers.At no timehaveadorationorprayerbeenpresentedinapropermanner,exceptwithaviewtothepropitiationwhichtheMessiahwastomake,orhasactuallymade.

Intotalignoranceoftheseandsuchlikecustoms,manyoftheheathens,for widely different reasons, turned towards the East during theirprayers,asTertullianinformsus.Butmostofyou,fromanaffectationofadoringtheheavenlybodies,moveyourlipstowardstherisingofthesun.ThesamepracticewasverycarefullyobservedbytheancientChristians,thecustom,assomeassert,havingbeenhandeddowntothemfromtheApostles. This is a groundless statement, for in all theirwritings, not asyllable is tobefoundonthatsubject.Butthesuperstitiondeservesthepraiseofingenuity,andmanystorieshavebeeninventedforthepurposeof confirming this custom. Pseudo-Athanasius, humouring the variousclasses who had inquired into the reasons why Christians, when theypray,turntowardstheeast,thinkspropertogiveavarietyofreplies.Tothe Jews he bids them reply that it was because the Holy Spirit hascommandedusbyDavid,Psalm132."Letusworshipintheplacewhere

thy feethave stood,OLord."Hemeans,because in theeastChristwasborn,spenthislife,andwascrucified.TotheGentileshebidsthemsay;"Weworshipwithourfacetowardtheeast,notasifGodweretobefoundonlyintheeast,butbecauseGodiscalledthetruelight.Onthisaccountwe look towardsa created light,andworshipnot the light itself,but itsCreator."Andhe informsChristians that"thechurchesarebuilt towardtheeast, inorderthatwemaylooktotheParadisefromwhichwewerebanished, praying to the Lord our God that he may restore us to ourancient country." Other reasons are added by different persons. JustinMartyr affirms that it is done on account of the excellence of the eastabovealltheotherpartsofthecreation.ClementofAlexandriadeclaresthatitwasbecausethelightandthedawnarefromtheeast.Damascenusexplains it to be because Christ is called the Light, the Son ofRighteousness, and "the day-spring from on high." Others who arefollowed, with an excess of antiquarian predilection, by the illustriousSelden,2say,thatitisbecauseourSaviour,whenhewascrucified,lookedtoward the west, or, which means the same thing, from the east, andmight,therefore,belookedatbyworshipperswiththeirfacestowardstheeast;andbecause,asthelightningmovesfromtheeasttothewest,soonthatdaywhichweall expectwillbe thecomingof theSonofMan.Butthese are trifling discussions, and Christianity does not consist insearchingoutsuchmysteries.

WhetherornotSITTINGisoneofthegesturespropertobeemployedinprayer is a point disputed among learnedmen.We do certainly find itmentioned inScriptureasemployedwheremeditationandprayerwerejoined.TothispurposeitiscustomarytoquotetheexampleofMoses,forwhom, while he was praying for the Israelites against the Amalekites,theytookastone,andputitunderhim,andhesatthereon;ofDavid,5ofwhom it is said, "thenwentkingDavid in, and satbefore theLord;"ofElijah,2whoprayedsittingundera junipertree;ofNehemiah,who"satdownandwept,andmournedcertaindays,andfasted,andprayedbeforethe God of heaven;" and lastly, of the whole multitude which Jesus"commandedtositdownonthegrass,"while"hetookthefiveloavesandthetwofishes,andlookinguptoheaven,heblessed,andbrake,andgavetheloavestohisdisciples,andthedisciplestothemultitude."4

Butthoughmensometimessatandprayed,itdoesnotnecessarillyfollowthattheysatforthepurposeofpraying,orthattheyconsideredsittingtobeasbecominganattitudeinprayeraskneelingorstanding.Itmayevenbequestionedwhether,whiletheysatforadifferentpurpose,theywereanimatedbytheardourofprayer.Andcertainly,ifwecarefullyweightheinstances now adduced,we shall find in each of them some peculiaritywhichdeservesournotice.Moses,itisevident,satonaccountoffatigue.Elijah had the same reason for sitting, being worn out with a tediousjourney. There is reason to believe that his prayers arose from hisweariness, and were occasional and ejaculatory, rather than statedprayers.Nehemiahsatonaccountofgrief,forthatistheusualmannerofthose whom grief has overcome.He sitteth alone, and keepeth silence,because he hath borne it upon him. And there is rashness in assertingthatduringallthedaysinwhichtheyaresaidtohavesat,andmourned,and fasted, theycontinued tosit,anddidnot rise topray.Thewordsitdoesnotexpresstheattitudeofprayer,butofmourning.Wemightreferto the case of Job's friends, who "sat downwith him upon the groundsevendaysandsevennights,andnonespakeaworduntohim;fortheysawthathisgriefwasverygreat."Themultitudewerecommandedtositdowntoeat,butitisnotsaidthatChristsatwhileheprayed.

ThereismoredifficultyinthecaseofDavid.Butwemustobserve,1.ThattheHebrewword ישב does not merely signify to sit, but to remain, tocontinue. TheGreek translator renders it by καταγίνεσθαι, to abide. ItmighthavethesamemeaninginDavid'scase,andthismightexpressnotan indolent, sluggish, or unseemly attitude, but David's constancy inprayer.CanitbebelievedthatDavid,whofrequentlyexhortedthepeopleto"bowdownbeforeGod'sfootstool,"exhibitedinhisownpersonnotthebestexample,bysittingdownbefore theark?Josephus isofadifferentopinion. "Having heard these things from the prophet, David bowedhimselfjoyfullytowardstheark,andfallingdownonhisface,worshippedGod."2.Ifwemustholdbytheordinarymeaningofthewordsit,itmaybe thought that, in sitting in the temple, David exercised a privilegewhich, theJewish instructors tellus,wasgranted to thekingalone.OnthisheaditwillbepropertoconsultShickardus,whoquotesMaimonidesasexpressinghisopinionaboutthekingsinthefollowingterms:"WhenheentersthecourtoftheSanctuary,ifheisoftheseedofDavid,hesits.

ForthereisnopermissiongrantedtositinthecourtsoftheLord'shouse,except to the kings of the family of David, as we read, thenwent kingDavid in, and sat before the Lord." David therefore sat, not for thepurposeofpraying,butinordertocomplywiththeroyalusageduringhispresenceatthereligiousservices,inthecourseofwhichhewasemployedinpraying.3.Whatistheretointerferewiththesuppositionthat,thoughinthefirstinstancehesat,yetwhenhewasabouttopray,heroseuporkneeled?SuchwasthecaseofEzra,2whotellsus,thatonaccountofthetransgression of the people of Israel, "he sat astonieduntil the eveningsacrifice,"butimmediatelyadds,"Andattheeveningsacrifice,Iaroseupfrommyheaviness;andhavingrentmygarmentsandmymantle, I felluponmykneesandspreadoutmyhandsuntotheLordmyGod."

In ordinary circumstances, sitting is considered by all nations to be anunbecoming attitude in prayer. The Hebrews think that it is notconsistent with the reverence due to the deity. Whoever, saysMaimonides,performsareligiousserviceinasittingposture,isprofane,and his service is a profanation. Alexander, addressing Sisygambis, themotherofDarius,thoughthenacaptive,says,"AsoftenasIcometoyou,untilyousignifiedyourpermissionthatIshouldsitdown,Istood.""Tositdown,"saysTertullian,"withintheview,orintheimmediatepresenceof a person whom you regard with the highest honour and reverence,wouldbeamarkofdisrespect:howmuchmoreinthesightofthelivingGod?"2

Havingexaminedthosegestureswhichrelatetotheattitudeofthewholebody,wenowproceedtothosewhichbelongtocertainpartsofthebody.The firstwhich presents itself is the COVERINGorUNCOVERINGOFTHEHEAD.AmongtheHebrews, thehighpriest,andtheotherpriestswere not the only persons who always had their heads covered, whileperforming the sacred rites. Those of the Israelites who were presentstood with their heads covered. He shall not, says Maimonides, in histreatise on prayer, he shall not stand during prayer with his headuncovered. The same thing is laid down in the book Musar, whichDrusiusquoteson1Cor.11:4,"Amanought tocoverhisheadwhenheprays, on account of God, before whom he prays, and stands withtremblingandfear."Theyheldittobeanexpressionofreverence.Tothe

same purpose is another Talmudic gloss quoted by Lightfoot on thispassageofPaul'swritings."HecovershimselfonaccountofhisreverenceforthedivineMajesty."JacobusAltingius,inhisdiscourseonthemitreofthe high preist, asserts that this was done by Moses and Elijah, who,whentheystoodbeforeGod,andobservedhispresence,hidtheirfacebydrawing their garmentover it, thinking themselvesunworthy to appearbefore himwith their headuncovered. They add, that itwas amark ofmodesty, and that, on this account, the scholars of the wise men satcovered during the solemn fasts, as sorrowful and excommunicatedpersons, as the children ofmen reproved byGod. In likemanner, thatpersonwhowasנזופreprovedbysomegreatRabbi,remainedathomeasoneputtoshame,anddidnot,inthepresenceofhimwhohadputhimtoshame, standwith his head uncovered.And as the head coveredwas amarkofmodesty, so theheaduncoveredwas amarkof effrontery. Forthis reason, those whomMoses declares to have gone out with a highhand,arerepresentedbytheChaldeeparaphrastashavinggoneoutwithuncoveredhead.Inthesamemanner,wherementionismadeofthesoulwhichhath sinnedpresumptuously, or as theHebrewphrase is,with ahigh hand, the Chaldee paraphrast again uses the expression withuncoveredhead.

The custom of covering the head during worship, as expressive ofreverence,wasnotpeculiar to theHebrews.Itwaspractisedbymostofthe eastern nations. That it was observed by the Phrygians, an Asiaticnation,maybegathered from the circumstance thatHelenus, aTrojan,enjoineditonAeneas.7ThecustomwasbroughtbyAeneasintoItaly.

NextcametheRomans,who,exceptinreligiousservices,usuallyhadthehead uncovered, and hardly ever, unless in the case of disease, ormourning,ortheseverityoftheweather,orperhapsthrougheffeminacy,coveredthehead.Intheservicesofreligion,however,thevariousordersof priests wore a cap or bonnet, mitres and fillets, while the people,throwing over their heads a fold of their robes, stoodwith their headscovered. It was for this reason, Plutarch thought, that the priests ofJupiterreceivedthenameofFlamines,slightlyalteredfromPileamines,because they constantlywore the pileus or cap for covering their head.But this appears tobe too far-fetched.Abetter etymologyofFlamen is

that it is put for Filamen, from filum, a thread, because a thread wasattachedtothepriest'smitre,orbecause,duringscorchingheat,nothingmore than a threadwas usually employed in binding the head. This isvery clearly employed by Servius, in explaining the VIII. book of theÆneid:"Thepriests(flamines),woreontheirheadacap,inwhichwasashort wand, with a little wool upon it. As they could not carry this insummer, they adopted, in place of it, a simple thread for binding theirheads, fortohavetheirheadsaltogetheruncoveredwasunlawful.Fromthe thread (filum), which they used they were called flamines orfilamines. But, on the great festivals, it was necessary to lay aside thethread,andputonthecap."SuchistheexplanationgivenusbyServius.But thebest etymologyof all, if Imistakenot, is thatgivenbyVossius,whoderivesitfromthecoveringoftheheadwhichtheywore,andwhichwas called flammeum, from its flameor yellowcolour.That colourwassupposed to belong to the Thundering Jupiter, and was thereforeappropriatedtohispriests.Butthisisadigression.IwantedtoshowthattheRomanshadtheirheadscoveredduringtheworshipoftheirgods.ItwasonthisaccountthatL.Vitellius,onhisreturnfromSyria,resolvingthat,withfawningandaffectedadulation,hewouldgivedivinehonourstoCæsar,went tohimwithhisheadcovered,andkneeleddownbeforehim. On this passage of Suetonius the reader may consult theobservationsofTorrentius,whowillfurnishhimwithothersonthesamesubject.

The Grecian institutions were very different. Macrobius uses thislanguage."Inthoseplacesdivineworshipisperformed,accordingtotheGreekcustom,withuncoveredhead."Inthismanner,Grotiusinformsus,thepassagemustberead,Chap.x.whereworshipissaidtoberenderedto Saturn with uncovered head, according to the foreign, that is, theGreciancustom.Plutarch,writingaboutthesesameSaturnalia,saysthattheywereperformedwiththeheaduncovered.Lucemfacere,Festustellsus,wasthephraseusuallyemployedinthatsense.

Paul, when writing to the Corinthians who were Greeks, gives thepreference to thatcustom.Indoingso,hedidnot intendto laydownauniversal law which should be everywhere observed. He merelyaccommodatedhimselftoacustomofcivillifeobserved,atthattime,by

those towhomhewaswriting.This is admirably, I think, explainedbyAltingius inadiscoursealreadyquoted.TheGreeks,wehavesaid,werewonttoperformtheirsacredriteswithuncoveredheads,intheworshipof their idols.Thosewhoperpetrateddishonourableactionswere in thehabit of concealing their heads by throwing over them old tatteredclothes.Those,again,whowereengaged inanyhonourableoccupation,were wont to keep their heads uncovered. Hence originated theproverbialexpression,γυμνῇκεφαλῇ,withnakedhead,appliedtothosewho did anything openly andwithout shame.Now, as nothing ismorenoblethanreligion,theythoughtthatitsservicesshouldbeobservedwithbare or uncovered head. At a subsequent period, however, when theGreeks,inconsiderablenumbers,hadabandonedidolatry,andgoneovertotheChristianfaith,theyappeartohavedepartedfromthepracticeoflayingbarethehead,eitherinimitationoftheJews,orfromanaversiontotheancientcustom.Fromthischangeintheiroutwardservices,someof their Greek neighbours might be apt to fancy that they treated theDeity with profane contempt, in consequence of their abstaining fromevery expression of reverence in their new religious observances. Paul,therefore,exhortsthat,inprayingorprophesying,theyshouldattendtotheproprietiesofmannerwhichwerecustomaryamongtheGentiles,andthat,afterbecomingChristians,theyshouldnotholdouttostrangerstheappearanceofbeingmoreashamedof theirnew religion than theyhadbeen of their former idolatrous services. Such is the view given byAltingius.

TothisobservationmaybeaddedonemadebyLudovicusCapellus.BothamongtheGreeksandRomans,sayshe,allrespectablepersonsappearedinpublicwithoutanycoveringontheirheads,andwerenotaccustomedto cover the head except when they were compelled by mourning, bydisease,orbyanynecessarycause,orwhenbrokendownbyeffeminatesoftness.Paul,therefore,didnotwishtheCorinthianstoattendreligiousserviceswiththeheadcovered,accordingtothecustomofsuperstitiousor idolatrous persons. Such a practice would argue a perverted, andcertainly uncalled for ambition to follow the Jewish customs, orwouldbetray δεισιδαιμονίαν, an unhappy and slavish dread of theDeity, andnot that open freedom and boldness which Christians should cultivateandprofesstowardGod.Or,infine,hewouldgivenocountenancetoan

approximation, in Christian assemblies, to the effeminacy of somepersons of that age,who gave out that theywereunable to endure anyseverityofweather.

Itmustnot be supposed that the same rule,whichhehad given to theCorinthians fromaregardto theircustoms,wouldhavebeen invariablygiventoJewsdwellingintheirowncountry,ortoEgyptians,orArabians,who followed a different custom. The usages of civil life are endlesslyvariedbyplace and time.Consequentlywhat, at oneplace and time, issufficiently becoming, would be, at another place and time, highlyunbecoming. Yet the Apostolic rule has been in force, since that time,amongalmostallChristians.Isitbecausekeepingtheheaduncoveredisuniversallyregardedbythemasatokenofreverence?Ihardlythinkso.Ithas spread widely in the north, through the nations of France andGermany.ButamongtheJews,theGreeks,ancientItaly,andthewholeof the east, the custom is wholly unknown. It appears, therefore, tobelong to the libertyof theNewTestament.Withuncoveredhead, saysTertuilian,becausewearenotashamed.

From the head let us proceed to the HANDS. Three circumstancesrespecting them fall to be considered, the washing, the spreading, thekissing.ThewashingofthehandsbeforeprayerwasgreatlyinuseamongHebrew, Grecian, Roman and Christian nations. Aristæas, or whoeverelse is the author of the history of the LXX. Interpreters, mentions,amongother things concerning them, that, after saluting theking, theywent away to the accustomed places, "and, agreeably to the universalJewishcustom,having firstwashed theirhands in the sea, theypouredoutprayerstoGod.Whenthekinginquiredwhytheywashedtheirhandsbeforepraying,theyreplied,thateverykindofworkisdonebythehands,andthattheirlawenjoinedthemtodonothingcarelessly,buteverythinginadevoutandholymanner."Downtothepresentday,theJews,beforeproceeding to prayers, practise daily thewashing of hands, adding thisshortprayer,Blessedartthou,OLord,ourGod,everlastingking,whohassanctified us by his precepts, and commanded us as to the washing ofhands.

The Christians, too, from Paul's injunction to "lift up holy hands,"inferred the obligation to observe the outward washing of hands.

Chrysostom,inhisXLIII.HomilyontheFirstEpistletotheCorinthians,says, "Never pray with unwashed hands." For this purpose the outercourts of the churches had fountains, cisterns, wells, or even pitchers,thatthefaithfulmightnotproceedtoprayerwithunwashedhands.TheGreeks call them λουτῆρας, κρῆνας, νιπτῆρας, φρέατα. Chrysostom, inhisLVII.Homily,Tom.V.,uses thesewords,"It isenjoined, that in thehalls of houses of prayer, there shall be fountains, that those who aregoingtopray toGodmay firstwashtheirhands,andthenspreadthemout in prayer." PaulinusNolanus,writing toAletius, Ep. xxxi. calls it ajug,(cantharum.)Butall theancientwriters inculcateearnestlythatthewashing of the hands, however carefully performed, will be useless,unlessitbeaccompaniedbythatpurificationofthemindfromsin,whichis denoted by this ablution.Where this iswanting, they pronounce theexternalriteofwashingtobelaughingandtrifling,thejestsandsportsofchildren. The reader may consult a lengthened dissertation on thissubjectbySuicerusinhisObservationesSacrae,cap.VI.

In almost all their prayers, the spreading out and stretching the handstowards heaven is mentioned. Aristotle, in his treatise On the World,says, We all, when we pray, stretch out our hands towards heaven.AmongtheancientHebrewsit iswellknowntohavebeenthecustom.4Among theGentilesnothingwasmorecommon.Tertullian, speakingofChristians, says, with outstretched, because innocent hands. Instancesare,indeed,ofsofrequentoccurrence,thattoaddmoremightappeartobeunnecessarylabour.

Itisofmoreimportancetoinquireintothemeaningofthatattitude.And,first,ithasbeensupposedtodenotesincerity,fortheattitudeexpresseslaying open what was hid,—discovering what was concealed, revealingwhatwassecret.HencetheProphetcommandsusto"liftupourheartswith our hands unto God in the heavens." Again, it signifies hopewithdrawnfromeveryotherobjectandturnedtoGod.Childrenarewontto stretch out their hands to their parents, so as to give them anopportunityof takingholdof them.The same thing isdonebypersonsdrowning.Theoutstretchedhandpresentstheimageofaheartdelightingtoseize,andholdwiththegreatesteagerness, thehandofa fatherheldout towards him. Such is the interpretation given by Cocceius of Job

11:13. If thou prepare thine heart, and stretch out thine hands towardhim. Again, it may denote that our faith is active, and that we areimmediatelytoreceivefromthehandofGodtheblessingsupplicated,orthat we will struggle and take them by force. Lastly, it shows that theperson who prays must not be idle, but, in the diligent use of lawfulmeans, must wait for the divine blessing. Such is the meaning of thelaconicadmonitionthatahandpreparedforlabourmustbeemployedinsupplicationtoGod.Manypassages to thispurposehavebeencollectedby Gathaker fromMarcus Antoninus; Lib. II. § xl. p. 347, from whichthese few may be selected:—"We must call on God with outstretchedhand.Youmust first labour,and thencallupon thegods.2No indolentman,thoughhehavethenamesofthegodsconstantlyinhismouth,willbeabletoearnhissubsistencewithouttoil."

Thereissomeweight,too,intheobservationofChrysostom,whodrawsfromitanargumenttodissuadefromallwickednessofconduct."Whatmeansthestretchingoutofthehandsinprayer?Thehandscontributetomanywickedactions,suchasactsofviolence,murder,robbery,avarice,andunlawfulgain.For thisveryreasonwearecommandedto lift themthattheusewemakeoftheminprayermayservetobanishmaliceandprevent crime. If you feel yourself disposed to injure the person orpropertyofanother,rememberthatthosehandswereemployed,asyouradvocates and intercessors with God, in presenting that spiritualsacrifice.Bewareofputtingthemtoshame,anddeprivethemnotoftheirlibertybyawickedaction."

Thekissingofthehandswasalsousedinreligiousservices.Job,speakingofthesunandmoon,declaressolemnlybeforeGodandmenthathehadneverbeenguiltyofsuchacrime."IfIbeheldthesunwhenitshined,orthemoonwalkinginbrightness,andmyhearthathbeensecretlyenticed,ormymouthhathkissedmyhand;"or,astheHebrewphraseruns,MYHANDHATHKISSEDMYMOUTH.He affirms that he was never ledastraybythebeautyoftheheavenlyluminariestorendertothem,eitherin secret or in public, religious worship. The mode of expression ispeculiar.Itisnotthehandwhichkissesthemouth,butthemouthwhichkissesthehand.ButthisdifficultyisremovedbyalearnedobservationofCocceius.TheHebrewwordנשק,he tellsus,doesnot literallysignify to

presswith themouth,but to touchanypartof thebodywithanyotherpart.Hence itcomestosignify tobearmed,Ἐιδεκαὶχεῖραμουἐπιθεὶςἐπὶ στόματι ἐφίλησα, is the versionof theLXX.This is an attitudeof aworshipper.WiththesequotationsitmaybepropertocompareapassageinCicero'sOrationsagainstVerres."ThereisabrazenstatueofHerculesin that place. I do not remember to have ever seen anything moreexquisitely beautiful. Its mouth and chin are a little worn, for, duringtheir prayers and thanksgivings, they not only worship, but kiss theimage."Suchwas the simpleuseof it inDivineworship.But therewasanother use of it which was more superstitious and farther fetched.Where distance or modesty prevented this mode of kissing, it wassometimesdonebyapplyingthehandtothemouth.Inmostcases theydreaded to touch the gods themselves, with their profane mouth, butstoodatadistance,stretchedouttheirhand,applieditreverentlytotheirmouth,andkissedit.Thiswasthemostgenerallyreceivedpractice,andwasunderstoodtoexpressthesolemnityoftheworshippers.Hencewasderived the Latin verb adorare, for they applied the hand ad ora. "Inworship,"saysPliny,"wekisstherighthand."

Something, too, must be said about the feet. Moses and Joshua werecommandedtoputofftheirshoesfromtheirfeetwhentheywereabouttomakeanearerapproachtothesupremeBeing.Butthisappearstohavebeen something out of the ordinary course, for neither of them wouldhavedoneitwithoutaspecialinjunction.ItisaJewishtraditionthatthepriests always had their feet uncovered during the sacred rites, so thattheir services were understood to be profaned, if anything wereinterposedbetweentheirfeetandthefloorofthetemple.Onthissubject,the Commentary of a very learned writer, Antonius Binaeus, welldeservestobeconsulted.JosephusrelatesthatBerenice"stoodbarefoot,"during the services connected with her vow.3 Maimonides gives acaution,"Letnoonecometothemountainofthehousewithhisstaff,orwithshoesonhisfeet."TheadviceofPythagorasisalsowellknown."Putoff your shoes ere you sacrifice or worship."5 This, however, may notunwarrantably be supposed to refer to national customs rather than toprescribed rites.Manynationsobserved thepracticeofpullingoff theirshoesbeforeentering theirplacesofworship.CallimachusandValeriusFlaccusinformusthatitwasfrequentlypractisedbytheGreeks.Among

the inhabitants of Crete, who worshipped with the most earnestveneration the goddessDiana, thedwellingof thedeity, Solinus relatescould not be lawfully approached but with naked feet. Among theRomans,thetempleofVestawasenteredbythematronswithnakedfeet.TheMahometans,beforeentering their sacrededifices,devoutlyputofftheirshoes.

The same customwas observed by Ethiopian or Abyssinian Christians.Wearenotatliberty,saysZazaZubo,toenteratemplewithnakedfeet.Headdsasuperstitiousandtriflingreason."ForthechurchesofEthiopiaarenot like thatcountry inwhichthepeopleof Israel,previous to theirdeparture from Egypt, ate the paschal lamb, by divine command, withtheirshoesontheirfeetandtheirloinsgirt,onaccountofthepollutionoftheland.ButtheyarelikeMountSinai,wheretheLordspaketoMoses,saying,Moses,Moses,takeoffthyshoesfromthyfeet,fortheplacewherethoustaudest isholyground.AndthisMountSinai is theparentofourchurches,fromwhichtheyderivedtheirorigin,astheApostlesfromtheprophets,andtheNewTestamentfromtheOld."Intowhatfoolerieswillnotmortalsfall,when,swelledwiththeprideoftheirownwisdom,theydepartfromthesimplicityoftheDivineappointment.

Let us attend to more solid matters. The pulling off the shoes wasexpressiveof—I.Subjectionandservitude.Slavesformerlywerewonttogobarefoot.InhimwhoapproachestoGod,itisbecomingtotestifyhissubjection, and, in everyway, to say to him, asDavid did,2 "Surely, OLord,Iamthyservant,Iamthyservant,thesonofthinehandmaid."II.Grief and mourning. Accordingly, Ezekiel receives a command to layasidemourning,and,atthesametime,toputonhisshoes.TheRabbinstellus,thatontheDayofExpiation,itwasforbiddentoputonasandal.InalldeepmourningandsolemnfastingthiscustomisobservedbytheJews.Andinreligiousservices,whatismoreacceptabletoGod,ormoreadaptedtothenatureofHimwhostoopstopardon,thantheexpressionofsorrowforoursins?ThiswasnotneglectedbythehaughtyBerenice,who,whengoingtodeprecatetheangerofFlorus,"wentbarefootbeforehistribunal."III.Purity.Thedefilementcontractedfromajourneyislaidasidealongwithourshoes.And,whatman'sconsciencedoesnottellhimthat a holy Being ought to be worshipped with a puremind? There is

some good reason for explaining, in reference to this, the injunction inEccl5:2,KEEPTHYFOOTwhenthougoesttothehouseofGod,whichisthus explained by theChaldee paraphrast. "Thou son ofman, keep thyfootwhen thou art about to enter the house of the Lord's sanctuary topray, that thou go not thither full of sins not washed away byrepentance." Themore subtle refinements of other authorswe leave tothemselvestoexplain.

Hitherto Ihavedone littlemore thanwhatbelonged to thehistorianorthe critic. I shall now attend tomattersmore peculiarly theological. Itmaybeasked,isthereanygesture,orwhatgestureisit,thatispropertobe used in prayer by a Christian who enjoys the liberty of the NewTestament?Theanswer to thisquestionwilldemandattention to somepoints of difference, both in the prayers themselves and in bodilygestures.

Ejaculatory prayers, as they are called, or those brief aspirations of thesoultowardsGod,whichadmitofbeingpractisedatalltimesandplaces,and during all kinds of employment, do not require any particularattitude.TaketheinstanceofNehemiah,who,whilehewasofficiatingascup-bearer to theking,andconversingwithhim, "prayed to theGodofheaven." The same remarkmay bemade as to secret prayers, howeverlong, when they are performed by the mind alone, in company withotherswhomayhappentobeengagedinanykindofemployment,as,forinstance,inajourneybylandorsea,thatwemaynotwishtoappeartobeseen bymen, which belongs to hypocrites. Chrysostom, in his LXXIX.Homily,thusaddressesthepeopleofAntioch,"Althoughyoudonotbendtheknee,orstrikethebreast,orspreadoutthehandstowardsheaven,ifyou onlymaintain ardent devotion, youwill discharge fully the duty ofprayer.While you are attending themarket-place, orwalking, youmaypresent long prayers. Amanwho is sitting in a workshop, and sewingskins together,may lift uphis soul toGod.Whenpreventedby variousengagementsfromattendingpublicordinances,hemaypresentlongandpowerful prayers." The prayers of sick persons, though statedlyperformed, are not limited to ordinary postures. Hezekiah, whenconfinedtobedbysickness,turnedhisfacetowardthewall,andprayeddevoutly to God. Prayers offered during the night, arising out of holy

meditation,mayalsobepiouslyperformedinarecliningposture.

But ordinary, stated prayers, whether private, social, or public, requirethosepostureswhicharefittedtoexciteandexpresshumility,reverence,hope,ardour,andotheraffectionsofthemind.For,1.Ourbodyoughttobear testimony in prayer that it is God's property. 2. We have theexample,asisevidentfromthepassagesalreadyquoted,notonlyofthesaintsbothoftheOldandNewTestaments,butofthePrinceofallsaints,ourLordJesusChrist.3.Wearecommanded todoso.The injunctionswhich relate to bowing, kneeling, and spreading the hands, dounquestionably refer mainly to the mind, but they proceed on thesuppositionofthatbodilygesture,towhichGodrequiresacorrespondingdisposition. 4. Onmany accounts it is expedient. In respect of God, towhomwethusexpressadorationandobedience.Inrespectofotherswhoarepresent,andwhomaybeexcitedbyourconduct toperformsimilaractsofdevotion.Lastly,inrespectofourselves;forwhengesturespossessanymeaning,theyhavealanguageoftheirownwhichremindsusthatweareaddressingGod.

A very beautiful explanation of this matter is given by Augustine."Personsengagedinprayeremploythemembersoftheirbodyinamattersuitabletosuppliants,whentheybendtheknee,orspreadthehands,orprostratethemselvesontheground,orperformanyvisibleaction.Theirwill,andtheintentionoftheirheart,thoughinvisibletomen,areknowntoGod,whoneedsnottheseoutwardexpressionsforlayingopenbeforehimthehumanmind.Butbythesemeansthemanexciteshimselftopraywithgreaterhumilityandfervour.Thesemovementsofthebodycannotbeeffectedbutbyaprecedingmovementofthemind.Throughsomesortofmutualinfluence,theinwardactivityisagainincreasedbytheoutwardvisibleactions,sothattheaffectionoftheheart,fromwhichthoseactionsoriginated,derivesfromthemanincreaseofitsownstrength."

TheremarkofAugustine,ontheparticularkindsofgesturepropertobeobserved in prayer, isworthy of observation. Theword ofGod has notexpresslylaiddownthebodilyattitudetobeobservedinprayer,providedtheattentionofthemindbekeptup.Yetsomeattentionisalwaysduetopersonaldecorum,and to theusagesof thechurch towhichwebelong.Thereisnoonegesturewhichwillapplytoallpersons,times,andplaces.

Thepracticeofdifferentperiodsandcountries,whichvariestheoutwardexpressionsofrespect,admitsandevenrequiresavarietyofgesture.TheancientHebrewsprayedwith theirheadscovered,and in sodoing theyactedproperly,foramongEasternnationsthatwasformerly,andstillis,anoutwardexpressionofreverence.InthewesternandsouthernpartsofEurope, we are now in the habit of uncovering the head in token ofrespect,and,therefore,weproperlyuncovertheheadinprayer.Andevenin the same country, there are differences as to what is required fromdifferent persons and at different times. Greater liberty is allowable insolitary prayers, in which the holy affectionsmay be allowed their fullscope,thaninsocial,family,orpublicprayers,inwhichmoreattentionisnecessarytoexternalpropriety,andtotheedificationofothers.Insuchcases,themostappropriateofallattitudesarethosewhicharementionedwith approbation in the sacred writings, such as kneeling, standing,spreadingoutthehands,andsuchlike.Thetwoextremestobeavoidedare,carelessprofanityandanxioussuperstition.

DISSERTATIONV:ONSTATEDHOURSOFPRAYER

Thearrangementwhichwehaveproposed to follow requiresusnow toexamine THESTATEDTIMESOFPRAYER.Here again, observing thesamemethod as before,we shall first state the usages ofmost nations,andnextinquirewhatisthedutyofaChristian.

TheHebrews, from the earliest ages,had three seasonsofdailyprayer.Sacred history informs us that Daniel "kneeled upon his knees threetimes a day, and prayed, and gave thanks before his God as he didaforetime." So strictlywas the customobserved by that eminently holyman, that, in defiance of King Darius' decree, he chose rather to bethrowntothelionsthantoallowasingledaytopasswithoutpayingthishomage to the Supreme Being. What those three seasons were Davidexplains.Evening,andmorning,andatnoon,willIpray,andcryaloud,andheshallhearmyvoice.Onthissubjectnodivinecommandhadbeenexpresslylaiddown,buttheJewishteachersoflatertimesinformusthattheir ancestors received this custom from the ancient patriarchs. Themorningprayer,whichtheycallשחריתתפלתorאורתפלת,theyascribetoAbraham,themid-dayprayerמנחהתפלתtoIsaac,andtheeveningprayerערביה הפלת to Jacob. The reason of this observance is explained byKimchi on Ps. 55:18. "Man ought to praise God as often as the daychanges, which happens three times a-day, at morning, noon, andevening.LudovicusCapellusthinksthatithadareferencetothenumberofsacrifices.Thesewereeverydayofferedtwice.Hencetherewereeveryday two prayers, corresponding to the number of sacrifices which wasoffered each morning and evening. But as the joints of the animalscontinued to burn on the altar throughout thewhole night, they addedtheeveningornightlyprayer,whichwasparticularly tobeofferedonafast-day. This prayer, which they callבעילה the shutting up, was to beobservedaftersunset,becausethenthegatesofheavenareshutuponthesun, who is hid from our view. On days of rejoicing or of fasting theyaddedothers,forwhichitissufficienttorefertoCapellusinhisremarksonActs3:1.

Thepropertimeforprayerwasdefinedbytheminthefollowingmanner.The morning prayers were understood to extend from sunrise to thefourth hour of the day. "As to themorning prayer, the command is tobegintoprayatsunrise,anditsdurationextendstotheendofthefourthhour, for this is the thirdhour of theday."But on theSabbath andonreligiousfestivals,asacrificewasaddedtotheordinarymorningsacrifice,inconsequenceofwhichotherprayerswereintroducedatsuchseasonsinplace of the ordinarymorning prayers. And as that sacrificewas called"the added sacrifice," so the prayer corresponding to that sacrificewascalled "the prayer of additions."2Maimonides says that it lasted to theseventhhour,otherssaytothesixth.Theassemblyofthepeoplewasnotdismissedfordinnertillthoseprayershadbeenconcluded.Josephus,inhislife,says;Theassemblywasdismissedexactlyatthesixthhour,thatbeingthehouratwhichitislawfulforustodineonSabbathdays.Onanyother day besides those on which the festivals were kept, they were atlibertytotakeamealafterthethirdhouroftheday,thoughevenonthoseoccasionsthemorepiousclassdidnottastefoodtillthesixthhour."Heimposed on himself a fast," says Maimonides, "till the middle of theday."4

ThiscustomthrowslightonthevindicationwhichPeteroffersforhimselfand his fellow-apostles from the unexpected and very foolish charge ofdrunkenness.For thesearenotdrunken,asye suppose, seeing it isbutthethirdhouroftheday.Iamunwillingtoquoteheretheobservationsmadebyvariousinterpreterstoshowtheforceofthisargument,butshallonlymention the learned illustrationofPetitus,drawn fromtheJewishcustoms.ThedayonwhichPeter'swordswerespokenwasPentecost,avery remarkable festival, onwhich,until themorningprayershadbeenoffered,andlikewisetheadditionalprayers,whichwerenotconcludedtillnoon, itwasnot lawful,accordingtothecustomofthecountry,totastefood.Now,itwasthenscarcethethirdhouroftheday.Whatapproach,then,todrunkennesscould,withanyprobability,belaidtothechargeofmenaccustomedtothereligiousobservancesofthoseremotetimes,atanhourwhen the slightest bodily refreshmentwas unlawful?But this is aremarkinpassing.

Theprayers corresponding to theMinchah,oreveningsacrifice,asalso

the Minchah itself, were at two separate times. There was the GreatMinchah,whenthecontinualeveningsacrificewasoffered,betweenthesixthandseventhhour,asalsoatthetimeofthePassover,ifthatfelltobeslainonthepreparationdaybeforetheSabbath.Next, therewasthelittleMinchah3whichlastedfrombetweentheninthandtenthhourstosunset.Besidesthesetheywereatlibertytoofferprayersatanyhouroftheday,thoughMaimonideswasofopinionthatimmediatelyafternoonwasquiteenoughforsuchoccasionalprayers.Thus,Peterwentupuponthehouse-toptoprayaboutthesixthhour.Butatothertimestheywereatlibertytodoastheypleased.PeterandJohnwentuptogetherintothetempleatthehourofprayerbeingtheninthhour,andatthesamehourwefindCorneliuspraying.6

Whatiscalledtheeveningprayerlastedfromthebeginningofthenighttotheearliestdawn.Whatiscalledtheshuttingup2wastobeperformedaboutsunset.Theydonotreckontheevening,or,rather,nightlyprayers,to be so forcibly enjoined as the morning prayers, or those whichanswered to theMinchah, though all the Israelites in every part of theworld,areinthehabitofobservingthenightlyprayers.

Almostallothernations,aswellastheHebrews,observedthecustomofapproaching God in morning or evening prayers. "At the rising andsetting of the sun and moon," says Plato, "they heard and saw theadorationandworshipoftheGreeksandallthebarbarousnations,who,in every condition prosperous or adverse, are accustomed to pray."Appolonius Thyanaeus advised that the dawn should be devoted toprayer,andurgedthatinthiswaytheactionsofthewholedaywouldbesanctified.Suchwashisdistributionoftheday,asrelatedbyPhilostratus."He said that those who live agreeably to the dictates of philosophy,ought, at the commencement of the dawn, to communewith the gods,and,atamoreadvancedhour, toconverseaboutthegods,andthattheremainderofthedayshouldbeemployedinhumanconcerns."

TheMAHOMETANSprayfivetimesaday;atdawn,atsunrise,atnoon,between noon and evening, and at sunset. These prayers are expresslyenjoinedby theMahometan religion.Twoother seasonsofprayerhavebeen added. 1. In the evening, an hour and a half after sunset; and 2.Aboutmidnight.Theselastarefoundedontraditionandcustom,but,in

imitationofMahomet,areobservedbythemoredevout.Thelastprayertheymakethelongestofall;becausedevotion,theytellus,oughttogrow,andourlatestactionstobebetterthanthepreceding.

These seasons are laid downby themas so expressly enjoined, that noonecanwithoutcriminalityneglectthem.Ifamanwerethrownintothesea,orifafemalewerestrugglingwiththepainsofchildbirth,theirstrictlawsrespectingprayerwouldnotbesetasidebytheseemergencies.Ifapersononajourneyispreventedfromobservingthepublicservice,whenheperceivesthatthestatedhourofprayerhasarrived,hewill instantlystop,andwashhimselfwithwater,ifhehasthemeansofdoingso,orifnot,willsprinklehimselfwithdustorsand,andwillnotmovefromthespot till he has offered the customary prayer. The neglect of theseobservances is not allowed to pass unpunished. They have personsexpresslyappointedtoinquireintosuchomissions,andwhodonotfailtovisitthedelinquentswithdisgrace,andsometimeswithfines.

TheANCIENTCHRISTIANS,imitatingtheHebrews,hadstatedseasonsofprayer,but"withthereservation,"asTertulliansaysinhisTreatiseonFasting, "that at all times, and in all places, prayer may lawfully beoffered."ClementofAlexandriadescribeshisgnostic,bywhichhemeansapiousandspiritualChristian,inlanguagewhichdeservestobewritteningold."Hiswholelifeisaholyfestival.Hissacrificesconsistofprayersand praises, reading of the Scriptures before meals, and psalms andhymns after them. Before retiring to rest, and even during the night,prayersareagainoffered.Bythesemeansheuniteshimselftothedivinechoir, as a person set apart by habitual remembrance to the unceasingexercise of contemplation." In other passages, the same authorrecommends morning, evening, nightly, and daily prayers, as well asthose before and after food, but without restricting them to particularhours.

Afterwards,however, he recommends the third, sixth, andninthhours."Butifanychoosetosetapartstatedhoursforprayer,asforexample,thethird,andsixth,andninth;thegnostic,ontheotherhand,praysthroughhis whole life, earnestly desiring that by prayer he may converse withGod." Another Clement, author of the Διατάξεις, or apostolicalconstitutions,enjoinsChristianstopraythreetimesaday,andlaysdown

forms of prayer to be used in themorning, evening, and at dinner, oraboutnoon.EusebiusgivesitasaninstanceofthepietyofConstantine,that"daily,ATSTATEDHOURS,heshuthimselfupinthemostsacredrecesses of his palace, in the absence of all witnesses, conversed alonewithGod,andfallingonhisknees,askedbyprayerthosethingswhichheneeded." In this passage he speaks of stated prayers, but does notmentionwhattheywere.

Thosewriterswholaydownhoursofprayer,generallyendeavourtofindsome mystery in the matter. Various accounts of it are given by therespectiveauthors.CyprianinhisexpositionoftheLord'sprayer,findsinthethird,sixth,andninthhours,"themysteryoftheTrinity,whichwasmadeknown from theearliest times.The first, second, and thirdhoursexhibit the fullnumberof theTrinity.Thesecondtriad,extendingfromthe fourth to the sixth, points out another Trinity. Andwhen the next,proceeding from the seventh to the ninth, is completed, the perfectTrinityisillustratedbythetriplesuccessionofthreehours."Intheseloftyspeculationsitisdifficulttoascertaintheexcellentauthor'smeaning.Buthe mentions another mystery as involved in the lawful and appointedhours of public services, assigning reasons which Jerome afterwardsadoptedinexpoundingthesixthchapterofDaniel."Therearethreefixedtimesatwhichthekneeshouldbebentinprayer.Ecclesiasticaltraditionlaysthemdowntothethird,sixth,andninthhours.AtthethirdhourtheHolySpiritdescendedontheApostles.Atthesixthhour,Peterwentuptothehousetoptopray.Attheninthhour,PeterandJohnwentuptothetemple." Other reasons are assigned by Augustin. "The strength ofChristian faith is closely connected with the three seasons of evening,morning, and noon. In the evening, our Lord was crucified; in themorning he rose; at noon he ascended. The first reminds us of hissufferingsanddeath;thesecondofhisresurrection;andthethirdofthemajestyandgloryinwhichhesitsattherighthandofhisFather."PintusgivesusacomparisonoftheJewishandChristiandispensations,butwithwhat claim to learning or judgment, I shall not determine. "At threestatedhoursof theday theJewsprayed,at the third, thesixth,andtheninthhours.Atthethird,becausethenthelawwasgivenatSinai,andatthesamehourthechurchprays,becausethentheHolyGhostwasgivenatPentecost.Atthesixth,becausethenthebrazenserpentwaserectedin

thewilderness,andatthesamehourthechurchprays,becausethenourLord was crucified. At the ninth, because then the rock gave forth thewatersatKadesh,andatthathour,ourSaviour'ssideonthecrossgaveout mingled blood and water." Whether or not the Jewish doctorsapproveofthesereasonsfortheircustoms,Iamnotaware.Onethingisevident. Superstitious persons will never want arguments, howevertriflingorforeigntothepurpose,whichwillbesufficienttosatisfytheirownminds.

Others contend thatprayersought tobeoffered six times aday—aboutdawn, at the third hour, the sixth, the ninth, evening, and at cock-crowing, foreachofwhichreasonsareassigned.Chrysostom laysdownthe same rule in hisHomily on Psalm 119,where, however, he assignsother reasons for the arrangement. Some again recommend that,agreeablytotheexampleofDavid,prayersshouldbeofferedseventimesaday.

The modern GREEKS, on their festivals, on the Lord's day, and everySaturday,repairintheeveningtothechurch.Veryearlyonthefollowingday,attwoo'clockinthemorning,eventhewomenandchildren,leavingonly a boy or girl to take charge of the house, are present at theseservices.Theretheyremaintillmorning,prayingandsinginghymns.Atsunrise,theyreturnhome,andabstainfromeverykindoffoodordrinktill nine o'clock, when they again accompany the priest to the publicservices.

The ROMANISTS of our own times maintain that all believers, ofwhateversexorcondition,areboundtooffertheAngel'ssalutationintheworship of the blessed Virgin three times a day; morning, noon, andevening.Bythisthreefoldsalutation,theytellus,theycommemoratethethree great mysteries of Christianity; in the morning, Christ'sresurrection;atnoon,hissufferings;intheevening,hisincarnation.SucharethesentimentsofBellarmine,Canisius,andothers.Buthowfarthesepractices are a departure from earlier and purer Christianity isdemonstrated at great length byDaillé, in his treatise on theObject ofReligiousWorship.

ThemostremarkableoftheirstatedtimesaretheCANONICALHOURS,

orDivineService.ItisthusdefinedbyBellarmine."ThereisafixedorderofpraisingandprayingtoGodpublicly,bothwithmindandvoice,whichhasbeenappointedbytheauthorityoftheprelatesofthechurch."Theyare called Hours, because at stated hours they are observed. They arecalled Canonical, either because they are Ecclesiastical, (for with themCanonical and Ecclesiastical are the same), or because they are theprayers of canonical persons attached to the choir. The matter of thepublic service is divided by Bellarmine into ten parts—psalms, songs,hymns, lessons, responses, choruses, litanies, chapters, collects, creed,and confession.What each of thesemeans, andhow they differ,wouldrequiretediousexplanation,andisoflittleimportanceeithertolearningorpiety.

ThepersonsboundtotheperformanceofthisdutyarenotallChristians,but 1. Beneficiaries, who have a title to an ecclesiastical benefice,commencingwiththedaywhentheyobtainedpossession.2.Thosewhohaveenteredintoholyorders.3.TheProfessedRegulars,whethermenorwomen,attachedtothechoir,whoseobligationtoperformthoseservicesdatesfromthehourwhentheymadeasolemnprofessionoftheirvows.Butthesearesubjecttomanyexceptions;forthoseonwhom,invirtueoftheir office, theobligation lies, donot all observe thesehours, but takecaretohavethemperformedbytheotherchoristersintheirturn.Firstofall, they affirm that thosewhoderiveno advantage from their beneficearenotboundtoperformthem.SuchisthejudgmentpronouncedbytheJesuitSa,whoinformsusthathespentfortyyears inexpoundingtheseelegantmysteries.Hestatesittobetheopinionofsomeoftheirdivines,that those who receive very small profit—not more, for example, thaneightducats—arenotunderobligation.

Thefollowingregulationsrelatetothemodeofperformingtheseservices.I.TheymustbeperformednotinthevernacularbuttheLatintongue.2.Thewordsmustnotonlybepronounced,butchaunted,andaccompaniedbyvocalandinstrumentalmusic.Butthisbelongstothepublicchoirsinthechurch,anddoesnotextendtothesayingof theHoursathome,bythebeneficedclergy.3.Therearecertainconditions,ofwhichBellarmineenumeratesseven,theentirenessoftheprescribedservice,theorder,thekindofperformance,theplace,thetime,attention,devotion.

Thedivisionsconsistofsevenhours;theMorning,orPraises;one,three,six, and nine o'clock; the Evening, and the Midnight devotions, all ofwhicharesupposedtocontainsomehiddenmeaning.Attheturnofthenight,ormorninghour,ourSaviourwasbornandarose.Atoneo'clock,hewasledtoPilate.Atthree,inthelanguageoftheJews,hewasledtobecrucified,wasscourged,andcrownedwiththorns.Atsix,hewasactuallycrucified.Atnine,hedied,anddescendedtoHell.Intheevening,hewastaken down from the cross. At the same hour he supped, washed hisdisciples'feet,andinstitutedtheeucharist.Atthehourofthecompline,ormidnightdevotions,heprayedinthegarden.

But lest it should be supposed that thewhole of these seven hours areemployed in the service, an art has been discovered by which nocontemptibleabridgmentoftimeiseffected.Itdeservestobeknownthat,bydueexpedition,aPriestcan, inasinglehour,dischargethedutiesofall the seven hours. He may pronounce the morning prayers in theevening, and the evening ones in the morning, without the smallestblame. "Immediately after themidnight devotions," says Sa, whom wehave already quoted, "themorning service of the following daymay beperformed,andinthemorning,thewholeservicesoftheday."Andmighthenotsaytheeveningonesaftermidnight,andsogetoverthedevotionalservicesoftheprecedingday?

ThisnotablearrangementoftheDivineworshipBellarminelaysdownasappointed by the authority of the prelates. But JoannesCassianus saysthattheministrationandauthority,notofmenbutofangels,settledtheorder of the canonical hours. Ado Trevirensis asserts that during theDiocletianpersecution,atmorningandevening,andagainat three,six,and nine o'clock, there was heard around the remains of the saintsheavenlypsalmody.InthelifeofMaryMagdalene,weareinformedthat"the canonical hours are daily chaunted by the angels inHeaven." Thecanonical hours are thus raised by them to a level with divineappointments,andtheinterruptionofthisserviceispronouncedtobeamortalsin.Themereexternalserviceofchauntingthecanonicalhoursisrated by them so highly, that, though it be performed without actualattention and the lifting up of the soul to God, it is a service mostacceptableinhissight.

DismissingthesefooleriesoftheRomanists,letusratherinquireintothedutyitself,whetheritbeincumbentonaChristiantohavestatedseasonsof prayer. This question, again, cannot be properly answered withoutattending to several distinctions of the prayers. 1. The public prayersmust have certain days and hours known to all connected with thatchurch,withoutwhichtheycouldnotassembleregularly.2.Astoprivateprayers, we ought, in a certain sense, to pray at all times withoutintermission.Thismeansthatourmindsoughttobesodisposedastobeprepared to pray whenever a fit occasion presents itself. Frequentintercourse with God, and the almost uninterrupted exercise of holymeditation,will be thenecessary consequence of that state ofmind. Inthis sense, we lately quotedMaximus Tyrius speaking of Socrates, andClementofAlexandriasayingofaChristianman,thathiswholelifeisacontinualprayer.NearlyakintothisisthesayingofEpictetus,"Ineveryaffair,smallorgreat,hehadareferencetothedivineBeing.ItisagoodandpiousadvicegivenbyJo.Lauspergius, inhisManualofaChristianSoldier; "From every thing you see or hear learn to take occasion forprayer, and for lifting up themind toGod. For themost foolish actionthat can be done, or seen, or heard of,may afford to amind properlydisposed an opportunity of going to God, and conversing with him byprayer."

III.Besidesthoseprayers,towhichourpracticalwritersgivethenameofEjaculatory,bywhichallouractionsoughtinsomesorttobeseasoned,there are longer, and—if we may so express it—more formal prayers,whichcannotbelimitedtosettimes,becausetheyareoccasionedbytheevents which fall out in the course of our affairs. The teachers of ourreligion,andtheveryheathens,haveenjoinedthatnotransactionofanymoment should be commenced without previously addressing theAlmighty.ThesayingofEpictetusiswellknown,ONEVERYOCCASIONWEOUGHTTOPRAY.TheinstanceofScipio,relatedbyLivy,4istrulyadmirable, and deserves to be often exhibited as a model to ourstatesmen. He never, for a single day, proceeded to public or privatebusiness till he had entered theCapitol, and spent a considerable timethere, generally alone, indeep thoughtfulness.But everyChristian feelsthatanimmediatenecessityforprayerariseswheneverheisassailedbytemptations to sin, or finds himself sinfully affected by grief, ormeets

withasuddencalamity,orapprehendsimminentdanger,orhasreceivedafreshinstanceofthedivinegoodness,ormeetswithanyoccurrencesofthatsort,anenumerationofwhichwouldbeendless.Suchprayersdonotadmitofbeingconfinedtoanystatedperiods.

IV.Equallyfoolishandimpiouswoulditbetoimposelimitsonthespiritofprayer.Atwhatevertimeheispleasedtovisitthesoul,andexciteittoprayer, it becomes our duty to throw aside every hindrance, and to dothat towhichwe feelourselves impelledby theSpiritofGod.Whenwearevisitedbyafavourablegaleofthatheavenlywind,weoughtinstantlytospreadthesailsofourprayers,withoutrestrictingourselvestoanyonemethod which, either through slothfulness, or laborious trifling, mightsuffer thedesiredseasontopassawayunimproved.Wehavenot inourown power those very delightful affections of the Divine Spirit, and,therefore,whenevertheydooccur,itisourdutytofollowthemoutwiththeutmostearnestness.

V. In the ordinary and daily exercises of religion, whether private orsecret, statedhours are, inmany respects, advantageous.For, (1.)Theyassistinkeepinguptheregularityofthebusinessoflife,whichisalwaysof the greatest consequence. (2.) They guard us against indolence,lukewarmness, and sloth, bywhich themindwouldotherwisebe easilyoverpowered. "We are liable," says Calvin, "through the greater part ofthe day to the distracting influence of a variety of business, from thehurry of which, without laying some sort of bridle on our minds, wecannotescape.It is, therefore,useful tohavecertainhourssetapart forprayer,notthatweshouldrestrictourselvestohours,butthatwemaybepreventedfromneglectingprayer,whichought tobeviewedbyusasofmore importance than all the cares of life." (3.) Such has been thepractice of themost excellentmen in all ages, instances of which havebeenalreadyquotedfromsacred,ecclesiastical,andprofanewritings,towhichmanyothersmighteasilybeadded.Whoeverwishes to seemoreexamplesmayconsultthePoliticaEcclesiastica2ofthevenerableVoetius,wherehewillfindenoughtosatisfyhisthirst.

Yet the following cautions will deserve attention. (1.) We must notattributeanymysteriousimporttothearrangementofthehours,which,wegrievetosee,wassuperstitiouslydonebytheancients,andtowhich

themodernRomanists, inexplaining theircanonicalhours,haveaddedan endless variety of trifling. All that claims our attention is theconvenience,order,andregularandsuccessfuldischargeofthedutiesofreligion. (2.) All men cannot and ought not to be limited to the sametimes. There is no precept in Scripture which fixes the number or thehoursofprayers.Theexampleswhicharetherequotedwithapprobationare to be imitated in substance only, and not in every minutecircumstance.Everyhourisnotequallysuitabletoeveryperson.Onerulewill apply to personswho live in their own houses, who are their ownmasters for thegreaterpartof theday,andcandisposeof their timeattheir own pleasure. Another rule will apply to those who live at thepleasure of others, and whose services are limited to particular hours,such as labourers, servants, and the like. Justice requires that men sodifferently situated should not be subjected to the same regulations.Every person ought to select those hours which he finds to be mostconvenientforhimselfandhisfamily.(3.)Astheselectionofhoursisnotamatterofdivineobligation,butislefttoindividualprudence,themindoughtnottotieitselftotheminsuchamannerastoimagine,eitherthatthedutyhasbeenexceedinglywellperformedbecause the statedhourshave been observed, or that a heinous fault has been committed whenonehasbeen interruptedat theusual time, and compelled todelayhisprayerstoalaterhour.AllhoursofthedayarealiketoGod.But(4.)Thestatedhoursofprayeroughtnever,onslightgrounds,tobesetaside.Ifahindrance occurs, we should feel uneasy, should take the earliestopportunityofpreventing the recurrenceof suchhindrances, andmakeup for the omission at the next season of prayer. Those who areaccustomed to eat or sleep at a stated hour feel appetite for food, orinclination to sleep,when that hour arrives, and if food or sleep is notthenobtained,theybecomeuneasy.Inthesamemannerthosewhoentercordially into the service of God, find the hours of prayer exceedinglydelightful, and experience a degree of unpleasantness not easilyexpressed when other employments interfere with their favouriteexercises.

It must not be imagined that, by fixing in this manner the hours ofprayer, we set a limit to the Holy Spirit, as if he were laid under thenecessityofattendingtofixedhours.For(1.)Wehavealreadystatedthat,

whenever any one feels himself impelled by theHoly Spirit to pray, heought,withoutamoment'sdelay,tothrowasideeveryincumbrance,andbetakehimselftoprayer,withoutwaitingforthearrivaloftheusualhour.(2.) The objections brought against stated hours of prayerwould applywithequalforcetostatedseasonsofthepublicreadingoftheScriptures,ofhearingthegospel,andof thecelebrationof theeucharist.Forthese,equallywiththedutyofprayer,needthepresenceoftheHolySpirit,andyettheycannotbeobservedinaconvenientandorderlymanner,exceptat stated times. (3.)NeitherDavid, norDaniel, nor the Apostles, all ofwhom observed stated seasons, did anything unworthy of the Spirit ofprayer. (4.) It is amistake to imagine thatweoughtnot topray exceptwhen we feel ourselves excited by the Holy Spirit to prayer. Ourobligation to the duty does not depend on the influences of the Spirit,who,as theLordofall,hashis timesofworking inhisownpower,butdependsexclusivelyontheDivineappointment,whichistheruleofouractions. The influence of the Spirit in the exercises of religionmust belookedforbyfaith.

DISSERTATIONVI:ONTHEPETITIONSWHICHWEOUGHTTOPRESENTTOGOD,ASUMMARYOFWHICHISCONTAINEDIN

THELORD'SPRAYER

WEcomenowto inquireWHATARETHOSEPETITIONSWHICHWEMAY LAWFULLY PRESENT TO GOD. And here the ignorance of allmortalsbecomesmanifest.Forweknownotwhatweshouldprayforasweought.ButhereagainwearestruckwiththeastonishingkindnessoftheSupremeBeing,whichassistsourignorance,andgraciouslysuppliesus with copies or forms of prayer. In more than one way informationrespectingprayer isconveyed tousbyGod.Hedoes it inwardly,by the

Spirit;outwardlybytheSon.

TheSpirithelpethourinfirmities,andintercedesforus.Thissubjecthasbeen already handled, but comes again under our notice here. (1.) Heopenstheeyesofourmindtoseeourwantsandunworthiness,forweare"wretched, and miserable, and poor, and blind, and naked."2 (2.) Heenablesus toperceive the excellenceof spiritualbenefits, "thatwemayknowwhatisthehopeofhiscalling,andwhattherichesofthegloryofhis inheritance in the saints." (3.)He excites in us an ardent desire ofthoseblessings, like thatof "thehart"2pantingafter thewaterbrooks."(4.)Hebestowsonus those affectionswhich are suitable to theDivineMajesty,toourownvilenessandunworthiness,andtotheexcellenceoftheblessingsdesired.AndinthissenseheiscalledtheSpiritofprayer.

But theSonofGodhas likewise taughtus inwhatmannerweought topray.He has done so on two occasions; first, of his own accord, whensuggestedbythewickedprayersofthePharisees,andnext,attherequestofadiscipleafterhehadrisenfromprayer.5Thatdiscipleeitherwasnotpresent when Christ taught the multitude, or had forgotten what hadbeen said by our Lord at that time, or wished to have some moreextended form.OurLordwaspleased to repeat the same form, foronemorecompleteorexactcannotbeprescribed.

Itwill be of importance to examine, somewhat carefully, thoseHebrewantiquitieswhichtendtothrowlightonthisformofprayer.AstheJewshad everyday statedhours of prayer, so theyhadprayers appointed tothose hours; appointed, it is said, by Ezra, and the men of the GreatSynagogue,anddrawnup,inafixedorder,byGamaliel,wholivedinthetimeofChrist,andwasthepreceptoroftheApostlePaul.Theenactmentof theseregulations ismentioned intheTalmud:RabbinGamalielsays,everymanshallprayeighteenprayerseveryday.

Those who had not sufficient readiness or power ofmemory to repeatconveniently those numerous prayers, were at liberty to use acompendioussummary, inwhichthemarrowofall thoseprayersmightbe said to be embodied. This summary they called ,מעיך a fountain, ofwhichRabbiAquibathusspeaks:Ifthisprayerbeutteredorally,2lethimpraytheeighteen(prayers);andifnot,(lethimpray)thesummaryofthe

eighteen.

It was then very customary for the Jewish doctors to draw up forthemselvesandtheirdisciplesformsandsummariesofthissort,someofwhich have been copied into the Talmud. These were not intended tosupersede the ordinary or stated national prayers, or to excite anyprejudice against them, but to provide something which might beconvenient for their own private use. John adopted this custom,whichwasvery common in that age.Hewould fall into it themore readily inconsequence of those remarkable peculiarities in his doctrines, whichdifferedwidely fromthe instructionsof thePharisees,anddrewaroundhimanimmensecrowdofhearers.Accordingly,heappearstohave laiddownforhisfollowerscertainformsofprayer,differentfromthosewhichwerecommonlyusedbythePhariseesandinthesynagogues

Itwascustomary,too,toaddtothestatedprayersashortprayerbywayofconclusion.RabbiEliezerwaswonttoconcludehisprayersbysaying,"May it be thygoodpleasure,OLord, that loveandbrotherlykindnessmayabideinourdwelling."AndRabbiJochanan,"BepleasedOLord,toobserveourreproach,andregardourmiseries."Accordingly,ourSaviour,who, in every respect, accommodated himself to the customs andinstitutionsofhisage, so faras theywereproper,did—bothofhisownaccord,andat therequestofhisdisciples—laydownto themthis form,which might be used either as a summary or as a conclusion to longprayers. By us it ought certainly to be considered to be, as Cyril ofJerusalemstylesit,adivinelytaughtprayer.

These observations lead us towards the solution of the question, Is theLord'sprayermerelyaCOPY,orisitbothaCOPYandaFORMofprayer?Wasitgivenusforthesinglepurposeofinformingusastothekindandmannerofourpetitions?Is itproperforChristianstorepeatthoseverywordsinprayer?IusethewordPROPER,forhardlyanyperson,Ishouldsuppose, will seriously contend that our Saviour expressly limited hisdisciplestotheuseofthesewords.IwishtherewerenotsomeChristiansto be foundwho, from strange superstition,would rather have Christ'swords wholly suppressed than employ them in expressing their ownprayers to God. We have, certainly, no intention of entering intocontroversywiththosewhoemployitalsoasaform,providedtheydoso

inanintelligentanddevoutmanner.

ThesimplemeaningofChrist'swordsseemstoleadustothisconclusion.After thismanner, therefore,pray ye, and stillmore,WHENYEPRAY,SAY.Hismeaning, therefore, is, thatwe should take thosewordsalongwith us.3 Undoubtedly, the disciple who made the request did not somuch desire to be informed about the manner of praying. as to befurnished with a copy and form of prayer, similar to those which hadbeengivenbythePhariseestotheirfollowers,andbyJohntohishearers.ThisdesireourLordJesuscheerfullygratifies,notsaying,"praynearlyinthismanner,"but,whenyepray,say.Hedoesnotsay,askthatthenameofGodmaybehallowed,thathiskingdommaycome,andsoon,—ashewouldhavedoneifhehadmeantitmerelyasacopy.Buthesays,whenye pray say, Our Father which art in heaven, hallowed be thy name,suggesting not the subjects only, or the dispositions, but the words inwhich ourHeavenly Father chooses to be addressed. Can any onewhotakesanunprejudicedviewofthesethingsbringhimselftobelievethatitwas our Lord's intention, in using these words, that the most devoutworshippers of our Heavenly Father should consider themselves to beprohibited,inallorinmostcases,fromusingthisprayer?WhenwehearChristteaching,whenyepray,say,areweatlibertytoparaphraseitthus:Expressthesethingsinwhateverwayyoupleaseinyourownwords,butIcharge you to abstain from using those precisewordswhich I am nowemploying?

ThenextconsiderationisthepracticeoftheIsraelitishchurch,which,bythe Divine command, addressed Jehovah in prescribed forms both ofprayerandpraise.Thus, a formofblessing forAaronandhis sonswasdivinelyappointedbythehandsofMoses.SpeakuntoAaronanduntohissons,saying,OnthiswiseyeshallblessthechildrenofIsrael,sayinguntothem.Thereisalsoonrecordaprescribedformofconfessionandprayer,to be employed at the offering of the first fruits, and of tithes. Thisprecept, itdeservesattention, is laiddown in thesingularnumber, thateveryonemightbeawareofhisdutytousethoseverywords,Thenshaltthou say before the Lord thy God, I have brought away the hallowedthingsoutofminehouse,&c.Joel,too,enjoinedaformofsupplicationonthepriests.Let thepriests, theministersof theLord,weepbetweenthe

porchandthealtar,andletthemsay,sparethypeople,OLord,andgivenot thineheritage to reproach, that theheathenshould ruleover them:whereforeshouldtheysayamongthepeople,WhereistheirGod?Next,astothePsalmsofDavid,suchofthemasbelongtotheclassofpsalmsofsupplication,what else are they than formsofprayer laiddown for theordinary benefit of the church? "Moreover, Hezekiah the king and theprinces commanded the Levites to sing praise unto the Lord with thewords of David, and of Asaph, the seer." The use of settled forms ofprayer,whichwas so becoming a practice in the ancient church, oughtnot to be reckoned unbecoming in a modern church, for whose usesettledformsofprayersandthanksgivingshavebeenhandeddownfromthe remotest times. The Psalms and the books of the Prophets containmany devotional compositions which were pronounced and sung byancientbelievers inexpectationof futurebenefits,andwhicharehighlysuitabletoourowntimes.

The same practice prevailed in the ancient Christian Church, bywhichthe repetition of the Lord's Prayerwas held in the greatest veneration."Whyshouldwewonder?"saysTertullian,"Godalonecouldinstructusinwhatmanneritwashisownwillthatweshouldpray.Theservicewhichderives its appointment from him, and which, even when uttered bydivinelips,wasanimatedbyhisspirit,ascendsbyitsownrighttoheaven,commending to the Father those prayers which the Son has taught."Cyprian, in likemanner, in an earlypart ofhisdiscourseon theLord'sPrayer, thus expresses himself:—"Christ, among his other preciousinstructionsanddivineprecepts,bywhichhe laysbeforehispeople thewayofsalvation,hashimselfgivenaformofprayer,—hashimselftaughtandinstructeduswhatoughttobeourprayer.Hewhogaveuslifehas,inthe exercise of the same goodness which led him to bestow his otherfavours,taughtushowtopray,inorderthat,whenweaddresstheFatherintheprayerwhichtheSonhastaughtus,wemaybethemorefavourablyheard."And, a little after, he adds, "Whatprayer canbemore spiritualthanthatwhichhasbeengiventousbyChrist,bywhom,also,theHolySpirithasbeensenttous?WhatprayercanhavegreaterpowerwiththeFatherthanthatwhichcamefromthelipsoftheSon,whoistheTruth?Toprayinamannerdifferentfromthatwhichhehastaughtusinfersnotmerely ignorance but blame.… Let us therefore pray, my beloved

brethren,asourDivineMasterhastaught.TosupplicateGodinhisownappointed manner, to pour into his ear the prayer of Christ, arguesfriendly and familiar intercourse. Let the Father acknowledge his ownwordswhenwepray.…Hesays,whatsoeveryeshallaskoftheFatherinmynamehewillgiveityou.Howmuchmorepowerfullydowedemandwhatweask in thenameofChristwhenhisownprayer isemployed toexpressourrequests?"

WhileitwasthuscustomaryfortheancientstoemploytheLord'sprayer,their manner was, after it was finished, to add other prayers ascircumstances required. Tertullian thus follows up the observationswhich we have already quoted. "Since our Lord, who foresaw thenecessities ofmen, after prescribing the formof prayer, specially adds,Ask,anditshallbegivenyou,andsincetherearepetitionswhicheveryonehastoofferarisingoutofhisowncircumstances,whentheLAWFULANDORDINARYPRAYER (for sohedesignates theLord'sprayer)hasbeen laid as the foundation, we are at liberty to build upon it otherpetitions."Thus inTertullian's time the practice inAfricawas, that theLord's prayer was first pronounced, and was followed by the otherprayers.Butatothertimesandplaces,theotherprayerscamefirst,andtheLord'sprayerwasaddedbywayofconclusion."Immediatelyafterourprayers,"saysGregory,"werepeattheLord'sprayer."

Theancients,however,hadonepeculiaritywidelydifferentfromwhatiscustomary among us. They did not teach the Lord's prayer tocatechumens.Theydidnoteventhinkitlawfulforunbaptizedpersonstousethatprayer.Theydidnotpermittheuninitiatedtobepresentwhenthat prayer was repeated in the public services. Their reasons forobservingthiscustomwerechieflytwo.Thefirstwas,thatasBaptismisthe Sacrament of Regeneration, they did not think it right that GodshouldbeaddressedunderthenameofFatherbythosewhohadnotbybaptismgivenevidenceoftheirregeneration.Wedonot,saysTheodoret,teachthisprayertotheuninitiated,buttotheinitiated.Fornoneoftheuninitiated,whilehehasnotyetreceivedthegraceofadoption,venturestosay,OurFatherwhichartinheaven.ButhewhohasreceivedthegraceofbaptismcallsGodFather,inconsequenceofbeingenrolledamongthechildren of his grace. Another reason was, the repetition of the Lord's

prayerwasthoughtbysometohavebeenemployedintheconsecrationoftheEucharist by the apostles. Itwasused at least by themselves in theEucharist,andthefourthpetitionaboutourdailybreadwasinterpretedby many as relating to the Eucharist. As the uninitiated catechumenscouldnot takepart in that sacrament, itwouldhave servednopurposeforthemtohaverepeatedthatprayer,whichwasconnectedinsomanyways with the Eucharist. But these, like many other opinions of theancients, are not free from superstition. Neither regeneration noradoption depends on baptism; nor is it necessary that, every time werepeat the Lord's prayer, our thoughts should be directed to theEucharist.

Butsuperstitionis,inmyopinion,equallychargeableonthosewhoavoidtherepetitionoftheLord'sprayerasadangerousrock,andwhoreckonitanevidenceoftheirsuperiorgodliness,thattheyhaveorderedthisformto be banished from Christian families, and from religious assemblies.And since our present object is to point out the extraordinary wisdommanifested by our Lord in forming this prayer, it will be proper toexaminetheprincipalargumentofthosewhoforbidpiouspersonstouseit.Theycontendthat—I.HewhoworshipsGodinthespiritoughtnottobe confined to words, lest, amidst excessive attention to syllables, thewarmer emotions of piety should be repressed. II. There is no smalldanger of idolatry being paid to words so frequently repeated, and soearnestly commended on the ground of their divine origin. III. Sofrequentarepetitionofthesamewordsisthevainrepetitioncondemnedby Christ. IV. The diversity of the words employed in the inspirednarratives ofMatthew and Luke sufficiently shows, that it was not ourLord'sintentiontobindustowords.V.TheApostles,thoughtheyheardthis prayer from our Lord's own mouth, never employed it. VI. Thisprayerdoesnot,with sufficientparticularity, expressourwants, for thesupplyofwhichwehavefrequentoccasiontoaddresstheSupremeBeing.VII. It is not adapted to all times and circumstances: for how should aperson in the jawsofdeathpray forhisdailybread?VIII. It frequentlyamounts to imploringacurse insteadofablessingonthosewhouse it;for if any person who is not conscious of an intention to forgive theoffencesofhisenemies,shallsaytoGod,ForgivemydebtsasIforgivemydebtors, he asks not the forgiveness of his debts but his own

condemnation.

On thesearguments I shall firstof allmake somegeneralobservations,and shall afterwards give to each of them a particular reply. I requestattention then to apoint alreadyproved, that, in theancientChurchofIsrael, forms of blessing, confession, prayer, and thanksgiving were,beyondallcontroversy,prescribedbyDivineauthority.ItwasthewillofGod, Imay likewise observe, that in the public services of religion thesame prescribed words should be employed, at least in psalms andhymns, in which the poetry and music did not easily admit thesubstitution of otherwords and sentiments than thosewhich had beenputdown.Insomeinstanceshechosetoconfinethemtotheverylettersof the alphabet,withwhich the verses commence in regular order, thishighlyartificialarrangementbeingadoptedforthepurposeofimpressingthe words more strongly on the memory. If the singers, or any of theIsraelites,hadchosenpurposelytotransposethoseverses,ortoemployothersintheirroom,theywouldundoubtedlyhavebeenchargeablewithpouringcontemptontheholyskill,whichwascommunicatedtoinspiredmen by the Spirit of God, and attempting in superstitious rashness toeludetheDivinewisdom.Norought it tobe forgottenthatsomesacredsongs of this kind were to be used exclusively on the Sabbath-days, ofwhichthetitleofthe92.Psalmmaybeadducedinproof.

I now appeal to every unprejudiced person if the arguments broughtagainst the use of the Lord's prayer be not equally strong against theformsprescribedbydivineauthoritytotheIsraelites?Wouldithavebeenallowable at that time, in opposition to a divine appointment, to arguethat the narrow limits of forms have a tendency to restrain thosemovementswhichproceedfromthespiritofgraceandprayer;thatthereisdangerofacquiringanidolatrousattachmenttowordsrepeatedinthismanner without variation; that the frequent utterance of them ischargeable,atleast,withvainrepetition;thattheydonotembracethosedesireswhichapious soul longs topouroutbeforeGod; that, in short,they are not adapted to all states and conditions; that all those forms,therefore,wouldbebetter laid aside, and that every saint, according tothe measure of the spirit granted to him, ought to form for himselfprayers, confessions,and thanksgivings, inwhich,withgreater freedom

andwarmth,andwithoutanyinjurytotheSpirit'soperations,hemightexpresstotheSupremeBeingthethoughtsofhisheart?IftheIsraeliteswere not at liberty to reply toGod in thismanner,why arewe now atliberty? If those arguments are weighty against the use of the Lord'sprayer,howcomesitthattheyarenotweightyagainstancientforms?Oriftheybeofnovalueagainstthelatter,whatcanleadustobelievethattheypossess anyvalueagainst the former?Does themeredifferenceoftimes and dispensations increase or diminish the value of argumentsabout spiritual devotion in prayer,—a subject which belongs to therationalworshipofGod,and isnotaffectedby thediversityof timesordispensations?

It may likewise be observed that the use of the Psalms in singing thepraises ofGod has received the highest commendation from thewholeChristianChurch.ButthereisnoargumentbroughtagainsttherepetitionoftheLord'sprayer,whichdoesnotapplywithequalforcetothesingingof sacred songs. If itbe improper toadhere to thewordsof theprayer,howcomesittobepropertokeepclosebythewordsofapsalm?Isthespiritlessrestrainedbyadaptingitselftowordsarrangedwiththeskillofthemusician thanby followingasimplerstyleofprayer?Howcomes itthat the words of a prayer distract, and the words of a psalm do notdistract, the attention of the mind? Does less danger of idolatry arisefromtheelegant,affecting,andloftycompositionofapsalm,whichgivesbothtotheearandtothemindunspeakabledelight,thanfromaprayer,theverystyleofwhichrecommends itselfbynaturalbeautyandartlesselegance? Where are sentiments and words more frequently repeatedthaninthePsalms?andyettochargethemwithvainrepetitionwouldbehorrid profaneness and actual blasphemy.Dowe not singmany of thePsalms of David, which are much less suitable to our time andcircumstances, thanwhatwe find in the Lord's prayer? In short, if thefrequent singing of those psalms contribute, as it undoubtedly doescontribute,toedifyandexciteourminds,howcomesouredificationtobeprevented, and the excitement of our minds to be hindered by therepetitionoftheLord'sprayer,conductedinthatattentivemannerwhichalonewerecommend?

Weshallnowofferabriefreplytoeachoftheargumentsintheirorder.1.

Weareaslittleinclinedasouropponentstoconfinethespiritofprayer,or thosewhopray in the spirit, to theuse of anyparticularwords.Butbecausewearenotbound to certainwords, it doesnot follow that it isunlawfulorunsuitabletoemploythem.IfweareallowedtoaddressGodinourwords,shallwenotbeallowedtoaddressHiminHisown?Doweexpect that our imperfect attempts at finding appropriate languagewillbe more acceptable to him than his own words full of inexpressiblewisdom?Itisnotevenuniversallytruethattheattentiveconsiderationofwords interrupts devotional feeling? Thatmight perhaps happen if onewere to attend very closely to the words themselves, but not if, by theassistance of words remarkable for fulness of meaning, he wereendeavouring to rise to the contemplation of those lofty and heavenlysentimentswhichthesewordsarefittedtoconvey.AnequalmeasureofdevotionalfeelingisnecessaryinlisteningtothevoiceofGod,whenheispleasedtoaddressus,asinourownaddressestotheSupremeBeing,andyettheverysyllables—ifImaybeallowedtheexpression—oftheinspiredcommunicationarenot,onthisaccount,tobelesscarefullyweighed.Wemust hearken diligently, with much heed, that the Divine wisdomappearinginthemmayexiteinusahigherdegreeofholyastonishment.

II. To commit idolatry about the Lord's Prayer is to ascribe to it someDivinepowerorvenerationwhichdoesnotbelongtoit.This isdonebythosepersonswhoimaginethatthewordsthemselves,becauseChrististheir author, possess suchworth and efficacywith the Father, that thebarerepetitionof them,unaccompaniedby theattentiveexerciseof themind, issufficient forobtainingblessings fromheaven.The truewayofavoiding this danger is not to neglect the use of this prayer, but toentertainadeepandseriousconvictionthatanunmeaningmutteringofanywordswhatevertotheSupremebeingisabsoluteungodliness,—thatthere is no value in their sound,—that the matter conveyed by theseexpressivewordsoughttobecarefullyanddevoutlyconsidered,—thatthemindoughttobepreparedforbeingexcitedbymeansofthewordstothedesireofheavenlythings,and,whenexcited,forexpressingitsdesiretotheSupremebeing.Ifthisbedone,thereremainsnoteventhesemblanceofidolatry.ThefrequentrepetitionoftheLord'sprayer,whichraisesourmindstoourHeavenlyFather,andteachesustoascribetoHimalonethekingdom, the power, and the glory is really attended by no greater

danger, in reference to that prayer, than the frequent repetition, strictenforcement, and careful examination of the words of the secondcommandment,bywhichallidolatryisforbidden.

III.What the vain repetition condemned by Christ is, we have alreadyexplained.2Butthedaily,attentive,anddevoutrepetitionofthisprayer,hasnothingtodowiththatvainrepetition,unlessweshalldaretochargeourLordhimselfwithhavingcommittedthisfault,whenheprayedmostfervently,repeatingthreetimesthesamewords.

IV.SinceourLord,accordingtoLuke'snarrative,repeatsthesameformofprayerwhichhadbeenformerlydelivered,asMatthewinformsus,atadifferenttimeandplace,itought,onthisaccount,tostandhigherinouresteem.FromthatcircumstanceweareentitledtoconcludethatourLordintended thisprayer tobe familiarlyusedbyhisdisciples, sincehe laiddown a second time the same prayer, instead of dictating additionalprayers,andleavingittohisdisciplestomaketheirchoice.Besides,thereissoverysmall,oralmostnodifference,betweenthewordsasreportedbyMatthew and Luke, (if you except the clause given byMatthew andomittedbyLuke)thatourLordappearstohavediscountenanced,ratherthanapproved,byhisexample,theproposedsubstitutionofotherwords.We have no wish, as we have repeatedly observed, to restrict theworshipperstosyllables.

V.We do not read, it is true, that the Apostles used this form; butwemustnotatoncedeny,norarewealwaysatlibertytodoubt,eventswhicharenotexpresslyrelated tohavehappened. It isnowhererecordedthatElijahanointedElishatobeaprophet,orHazaeltobekingofSyria,ashehadbeencommandedbyGodtodo.Fromthewantofthisrecord,areweat liberty to conclude that the holy prophet neglected to obey thecommandmentoftheLord?Noaccount,sofarasIremember,isgivenusin the sacredwritingsof a jubileeobservedby theJews, andyet that itwas generally, if not always observed, is beyond a doubt. It is nowhereexpresslysaidthattheApostlesbaptizedinthenameoftheFather,andoftheSon,andoftheHolyGhost;butastheyhadbeencommandedtodothis,wedevoutlyconclude, thatasobedientservantsofChrist, theydidnot neglect this observance. If, therefore, we have no expresscommendationof theLord'sPrayer,warrantingus to conclude that the

Apostlesused it, letusat leastnotventure toargue from the silenceofScripture, that theyneglectedtodowhatwasrecommendedto thembyourLord.Letthispointremainundecided,soastolendnoassistancetoeitherparty.

VI.We admit that all our wants are not particularly expressed in thisprayer;buttherearenonewhichcannotbereferredtosomepartofit,inwhichtheirgeneralprinciplesarecontained.Noonethinksofobjectingtoadditionalprayersinwhichoururgentnecessitiesshallbespreadout,if the case require it, into copious detail. Great caution will indeed benecessary, lest in descending to unnecessary minuteness, we ask whatwouldprovehurtfulratherthanbeneficial,lestinsteadofaneggweaskascorpion.Tomakeuse of otherprayersdoesnotnecessarily imply thatthisprayer is tobe setaside.On thecontrary, as itmayand frequentlydoes happen, that even in the longest prayers some things are omittedwhichyetareintimatelyconnectedwiththegloryandkingdomofGod,isitnotadvisable toadd toour supplications thisprayer inwhichwearecertainthatnothinghasbeenomitted?

VII.Wedo not think it absolutely necessary that this prayer should beusedatalltimes,andonalloccasions.Tounderstandtimeandmannerisone characteristic of a wise man. Yet I do not see that there are anyseasonsinwhichthatprayeroughttobereckonedunsuitable.Evenwhenprayers are offered by, or in behalf of a dying man, what absurdity isthereinmentioningdailybread?Eachworshipperpraysnotforhimselfonly,butforallwithwhomheisinanywayconnected.Ifthisprayerisatany time not offered bymany, it is at all times offered formany,—forChristians, whom every believer is bound to associate in his mind asneedingorreceivingthesameblessingswithhimself.ThewordBREADdenotes all things which belong to the present life, including themitigation of pain, and increased freedom of breathing. What shouldhinderapetitionofthatsortfrombeingpresentedatthatverymoment?

VIII.Hewhodoesnotcherishadispositiontoforgivetheoffencesofhisfellowmen is no better prepared for offering any other prayer to God,thanforofferingthisprayer.Whateverwordshemayhappentoemployinaskingtheforgivenessofhissins,lethimnotexpecttoobtainit,ifheindulgehatredandthedesireofrevenge,andrefuse tobereconciled to

hisneighbour.WouldheescapetherighteousjudgmentofGod?LethimnotabstainfromrepeatingtheLord'sprayer,themereomissionofwhichwould do him no good; but let him bring his mind to be able to saywithouthypocrisy,Forgive,asIforgive.ThisisthewillofGodbywhichweareconstantlybound.AndthusIhavesufficientlybluntedtheedgeofthoseargumentswhichsomepersonshavethoughtfittoemployagainsttheuseoftheLord'sprayer.

Whileweconsider it tobe theprivilegeanddutyofChristians tomakeuse of the Lord's prayer, it must not be concluded that the mererepetition of it is enough, and that all other prayers are nearly useless.About the end of the eleventh century arose the sect of the Bogomiles,scattered far and wide throughout all the eastern churches, anddescended from the ancient Euchites and Massalians. A short, butcorrect,andexceedingly learnedDissertationon thehistoryof that sectwas written by a very celebrated and eminent divine, SAMUELANDREAE. Among the errors attributed to those mad heretics, thefollowing is stated by Harmenopulus. The term prayer4 is applied bythem exclusively to the Lord's prayer, and other prayers they reject,calling them IDLETALKING. But these sentiments are opposed to theconstant practice of our Lord and his Apostles, and of believers in allages,whoaddressedGod inprayerswhichwereadapted to thesubject,andtotheoccasionwhichgaverisetothem.Wedonoteventhinkthat,viewedasaconcludingclause,itoughtnecessarilytobeaddedtoallourprayers, or that they will be imperfect or unacceptable to Godwithoutthis addition. Least of all do we approve of reducing the repetition ofthesewords to amatter of calculation, agreeably to the practice of theRomish priests, by whom the most sacred of all prayers has beenconvertedintoaspeciesofenchantment.

Lastly,IamofopinionthatitisthedutyofeveryChristiantocherishthespiritofprayer,andtolearntoaddressGodfromtheheart,inamannersuitable to the particular circumstances which arise. When the soul isaffectedbyasenseofitsmisery,andoftheDivinemajestyandgoodness,andwarmedwiththedesireofinvaluableblessings,itwillnotsufferitselftobeboundbythetrammelsofanyforms.IthasnotbeenthepracticeofChristiansintheirprivateorfamilyprayers,—stilllesswasitthepractice

of their predecessors in the church, in their public services, to bindthemselves to any prescribed forms. Neither God, nor Christ, nor hisApostles,everprescribedastatedliturgy;norinthemostancientchurch,sincethedaysoftheApostles,wasthereeveranyliturgyinuniversaluse.This is evident from what Justin says, in his Apology addresed to theEmperorAntoninus: The pastor offers up prayers and thanksgivings tothe best of his ability. A similar proof is found in Tertullian's Apology:Christians pray with outspread, because clean, hands; with uncoveredhead, becausewe arenot ashamed, andwithout the aid of a prompter,becauseweprayfromtheheart.

When piety declined and sloth increased, when heresy and ignorancegrew to a shameful height, the first steps began to be taken towards afixedliturgy.Theearliesttracesofit,sofaraswecanperceive,appearinthe council held at Laodicea, A.D. 364, the eighteenth canon of whichcontains a decree, On the necessity of employing the same liturgy ofprayers on all occasions, both in the afternoon3 and evening prayers.Shortly afterwards, private Christians were forbidden to use their ownprayerstilltheyhadtakenadvicefromthebetterinformed."Ifanyone,"saystheCouncilheldatCarthage,CCCXCVII.,"shalldrawupprayersforhis own use, let himnot use them till he has conferredwith his betterinstructedbrethren."But theywent still farther, and thought proper toprohibit the use of all prayers not authorized by the Synod, as appearsfromthefollowingenactmentoftheCouncilofMela,CCCCXVI.Can.XII."It isalsoenacted, thatprayersor invocations,or impositionsofhands,whichhavebeenapprovedby theCouncil,maybeobservedbyall, andthat no prayers, which have not been authorized by well informedpersons, or approved by the Synods, shall be used in the church, lest,throughignoranceorcarelessness,anythingcontrarytothefaithshouldbereceivedintosuchcompositions."Thestupidityoftheministersofthatage and country, which occasioned the necessity of such enactments,must have been truly extraordinary. There will be little difficulty indispensingwiththemwherethecharacteroftheministryreceivesproperattention.Regulationswhichconveytotheunskilfulworshippersaseverecensure of their ignorance, and which, instead of guiding, could onlyfetterandretardthemeditationsofthebetterinstructed,oughtnevertobeauthoritativelyorpermanentlyenjoined.

To return to the Lord's prayer. While the use of it is enjoined by ourLord'sauthority,thewords,thephrases,andnearlyallthepetitionshavebeentakenfromformsofprayeremployedbytheancientHebrews,—justas,inhissermons,hemakesfrequentuseofproverbscurrentinthatage.Thesemattershavebeenabundantly illustratedby learnedmen,whoseobservationsitwillnotbedeemedunseasonabletointroducehereforthebenefitofmyyoungerreaders.AsourLordJesusteacheshisfollowerstoaddressGodundertheappellationoftheirHeavenlyFather,sotheJewsfrequentlyusedthephrase—OurFatherwhoartinheaven.Maimonides,in his Tephiloth, has thesewords—Our Father who art in heaven, dealwithusasthouhaspromisedbytheProphets.AndinthedailyprayersofthePortugueseJews thesewordsoccur—OurFatherwhoart inheaven,showkindnesstous.

OnHallowingthenameofGodandthecomingofhiskingdom,theJewshave also their forms of expression. From the book entitled Musar,Drusiushasgivenusthefollowingextract.OurFather,whoaloneart inheaven, let thynamebealwaysestablished.Let thykingdomreignoverus for ever and ever. And let thy name be hallowed by our works. AsimilarquotationismadebyCapellus.Letthyname,OLordourGod,behallowed: and let the remembrance of thee, our King, be glorified, inheavenaboveandonearthbeneath.Thereisanotherprayerwhichbeginsthus:Letushallowthynameinthisworldasthenamewhichtheyhallowin the highest heavens. In the same prayer is also found the followingpetition.5Outofthyplace,OourKing,shineforthandreignoverus,aswelookforthee.WhenwiltthoureigninZion?Andshortlyafter:Letoureyessee thykingdom."Aboveall, let thenameofourKing, theKingofkings, the holy and ever blessed, be magnified, and hallowed, andpraised, and glorified, and exalted." It had even, as Lightfoot observes,becomean axiom in the schools of the Jews,That2prayer inwhichnomentionismadeofthekingdomofGodisnotaprayer.Accordingly,thewords used in offering the first-fruits, "I have not transgressed thycommandments,neitherhave I forgotten them,"are thusexpounded intheTalmud."Ihavenottransgressed,thatis,innotgivingthanks;andIhavenot forgotten, that is, Ihavenot forgottentomakementionof thyname." But Rabbi Jochanan carries it farther: "I have not forgotten tomakementionofthynameandkingdom."

DoingthewillofGodisalsomentionedintheJewishformsofprayer.InBab.Berachahthequestionisput,"Whatistheshortestprayer?"RabbiEliezer replies. Do thy will in heaven, and grant quietness of spirit tothose who fear thee on the earth. In the same passage we meet withsomethingwhichanswers to the fourthpetitionaboutdailybread. "ThenecessitiesofthypeopleIsraelaremany,andtheirknowledgeofthemissmall; so that they know not how tomake known their necessities. Bethougraciouslypleasedtogivetoeachwhatissufficientforhissupport."Theforgivenessofsinsismentionedveryfrequentlyinalltheirprayers.Nor were they unacquainted with the sentiment, that he who asksforgivenessforhimselfisboundtoaskitforthosewhohavedonehimaninjury. In their commentarieson thebookAboth, (fol.24.) they tellus,"Ourpiousancestorssaid,forgiveandpardonallwhoinjureus."

TheSixthPetitionisexpressedelsewherealmostintheverywords.InthebookMusaroccursapassagethusquotedbyDrusius,"Leadusnot intothepowerof sin,nor into thepowerof temptation,butdeliverus fromeveryeviloccurrence."AndinBerachoth,accordingtoLightfoot,"RabbiJudahwas wont to pray thus: be thou graciously pleased to deliver usfromtheimpudentandfromimpudence,fromtheevilmanandtheeviloccurrence,fromtheevilaffection,fromtheevilcompanion,fromtheevilneighbour,fromSatanthedestroyer,&c."IntheirLiturgiestheyhavethisprayer: "Lead me not into sin, nor into transgression, nor intotemptation,norintoscorning,andremovefrommeeveryevilthought:"whereהרעיצר answers to theGreekphraseτὸπόνηρον,what isevil. Inanotherplaceweread:"LetnotSatan,ortheevilthought,reignoverus."

Infine,theywerenotwithoutaDoxologyexceedinglysimilartothatwithwhichourLordwaspleasedtoconcludehisprayer.InthetreatiseJoma,afterquotingvariousprayerswhichtheHighPriestofferedonthedayofexpiation,thewriterinformsusthatthepeopleanswered,"Blessedbethenameofthegloryofhiskingdomforeverandever."IntheLiturgiesitisthusexpressed:"Forthineisthekingdom,andthoushaltreigningloryforeverandever."2

On the expression of desire AMEN Lightfoot observes, that the wordAmenwasneveremployedasaresponseintheirpublicprayers,andwasrarelyaddedtotheirprivateprayers.Thereisatraditionastothetemple

service."TheydidnotanswerAmeninthehouseofthesanctuary."Butinthe synagogue the people did reply amen to the prayers offered by theminister,4andlikewiseathometotheblessingsorprayersoftheheadofthefamily.Buttheyrarely,ifever,addedittotheirprivateprayers.Theyconsideredthisparticletopossessgreatefficacy,provideditwereutteredwithcorrespondingfaithanddevotion.Itiswritten,TheLordpreserveththe faithful.6Butwhoare theאמונים, the faithful?ThosewhosayAmenwith a true faith. In the bookMusar it is added—"Whoever saysAmenwithallhismight, tohimthegatesofparadiseshallbeopened,as it iswritten,therighteousnation9whichkeepeththetruthshallenterin,thatis,thosewhosayamenwiththeutmostexertionoftheirstrength."

It is in the highest degree improbable that so great a coincidence ofexpressions and of petitions as is observed to exist between the Lord'sprayerandthosecommonlyemployedbytheJews—shouldhavebeentheresultofaccident.Weare,therefore,shutuptothisalternative.EitherthemodernHebrew teachers have taken these things from the gospel, andapplied them to the service of the synagogue; orChrist borrowed themfrom the public formularies, and from the customs of the Jews, andrecommended them to his disciples, as good and holy. Either of theseviews reflects honour onChrist and on this prayer. If the Jews—swornenemies of our Lord—converted those parts of the gospel to their ownuse,theymusthavebeenstruckwiththebeauty,wisdom,andholinessofthoseexpressions;otherwise, thehatredtheyboreto thenameofJesuswould have deterred them from resolving that his words should be indailyuseamongtheirfollowers.ButIhavedifficultyinpersuadingmyselfthat such was the fact. It appears far more probable that, so far asconsisted with the wisdom and holiness of his character, our Lordaccommodated himself to the genius of the people, and applied to hisownpurposeswhateverhefoundamongthemthatwasexcellent,asthegoldenremainsoftheancientfaithandhope.Inthismannerheavoidedtheappearanceofunnecessaryandaffectednovelty,andpaved thewayfor themore ready and cordial reception of what he enjoined, when itappearedtobeacollectionof themostprecious jewelscontainedinthestorehouse of the JewishChurch. I amnot unacquaintedwith the verylengtheneddissertationsontheothersideofthequestion,writtenbynolessapersonthanthecelebratedDoctorJohnOwen.Butwiththeutmost

deference to so distinguished a Divine, his reasonings are so far fromalteringmy opinion, that I draw from them a striking lesson, how apteven the loftiest intellects are to adopt partial views, and how strong aleaning to the excess of contradiction2 may be discovered in the bestregulatedminds.

Theseobservationsdonot inanywayaffect theexcellenceof theLord'sPrayer, which ought not to be estimated by its novelty, but by theexcellenceofthematter,therichnessofthepetitions,theclearnessofthemethod, and the sententious brevity of the expressions. And certainlythesevaluablepropertiesdo,oneandall, belong in sohighadegree tothisprayerthatnothingwhichequalsorresemblesitcanbepointedout.

Itmaybeconvenientlyarrangedunderthreedivisions.I.Theaddressofour Heavenly Father. II. The explanation of the petitions. III. Theconcluding doxology. The address, besides embracing in a few wordsmatters of the highest intrinsic value, brings before the suppliantconsiderations regarding the Divine being which are fitted to inspirereverence, faith,hope,andheavenlydesires.Nosubject connectedwithprayer deserves earlier or more careful study than these religiousaffections. The petitions, six in number, include every thing relating tothegloryofGodandourownsalvation,towhichpiousandholydesirescanbedirected.Bythisbeautifularrangement,thatobjectwhich,viewedas thehighest end,deserves themost earnest enquiry, thehallowingofthenameofGod,comesfirstinorder.Nextfollowthemeansappointedforattainingthishighestend.Theseconsistofpetitionsforspiritualandtemporalbenefits, andof thedeprecationof evils bothpast and future.Thedoxologyinformsusthat,asallgoodthingscometousfromGod,sotoHimthegloryofthemoughttobeascribed.Sothatinthisshortprayerwehaveanabridgment,asTertulliansays,ofthewholegospel,and,Iwilladd, of the whole law. This will be made apparent by a minuteexaminationoftheclausesintheirorder.

DISSERTATIONVII:ONTHEADDRESSTOOURHEAVENLYFATHER

ΠΑΤΕΡΗΜΩΝΟΕΝΤΟΙΣΟΥΡΑΝΟΙΣ

WEshallnowdirectourmeditationstotheLord'sPrayeritself,weighingeveryworditcontainswithallpossiblecareanddiligence.Thefirstthingthatmeets us is the preface, which describes that Being towhom holyprayermustbeaddressed.He is calledOURFATHERWHICHARTINHEAVEN.Thereisnotasinglewordherethatisnotpeculiarlyemphatic.Nothing,indeed,wasmorecommonintheprayersoftheHebrewsthantocallGodOurFatherwhichartinheaven;butthefullmeaningofthisaddress applied to the Divine Being was apprehended by few. Let us,whoseprivilegeitistoliveinhappiertimes,attemptanexplanation.

When theSon enjoinsus to callGodFATHER,hemeans expressly thefirstpersonoftheGodhead,whoistheFatherofChrist,andinChristandon Christ's account is our Father. It is indeed a doctrine firmlymaintainedbyallorthodoxdivines,thattheFathercannotbeinvokedinapropermannerwithout,at thesame time, invoking theSonandHolySpirit,becausetheyareoneinnatureandinhonour,aswehaveformerlyand strongly asserted.Nor can it, I think, be denied that, laying out ofviewthedistinctionofpersons,andlookingonlyatwhatiscommontoallthethreepersonsintheGodhead,GodmaybedenominatedourFather.Yet I cheerfully concur with those judicious interpreters whomaintainthattheFatherofourLordJesusChristisparticularlyaddressed.

ForI.IntheeconomyofgracetheFatherisrepresentedtousunderthatcharacterinwhichweoughttoaddresshiminourprayers,assustainingthepowerandmajestyoftheGodhead,andasoriginatingandbestowingall saving benefits; the Son, as opening up our way to the Father, andprovidingforusopportunitiesofapproachbyhismeritsandintercession;andtheSpirit,asformingwithinusourprayersandgroans.Andthis isthereasonwhymostfrequently,andindeedalmostalways,inScripture,

wefindworshipaddressedtotheFather;rarelytotheSon;veryrarelytotheHoly Spirit. II. The phraseOurFather, in almost every page of theNewTestamentwhere it occurs, denotesHimwho isChrist'sHeavenlyFather, and ourHeavenly Father.He is our Father in a different sensefromthatinwhichheisChrist's;hisbynature,andoursbygrace.HenceourLordexpressly said, I ascenduntomyFather, andyourFather.Onthis passage Epiphanius remarks, My Father by nature in respect ofGodhead;yoursbygrace,onmyaccount, inrespectofadoption.HencetheFatherofallisdistinguishedfromChristasLord.ThereisoneLord,oneGodandFatherofall."ButtousthereisbutoneGod,theFather,ofwhomareallthings,andweinhim;andoneLordJesusChrist."3"OneisyourMaster,evenChrist.OneisyourFather,whichisinheaven."Thereis no passage, so far as I remember, in the New Testament, whichexpressly names the Three persons together, or the Son or Spiritseparately,asourFather.

III. In the prayers of the Apostles, the Father is almost alwaysdistinguishedfromtheSon,and,wherethesubjectrequiresit, fromtheHolySpirit.Paul frequently employs inhisEpistles this solemnprayer,"Grace be to you and peace fromGod our Father, and the Lord JesusChrist." In the Epistle to the Ephesians he uses these words, "For thiscauseIbowmykneesunto theFatherofourLordJesusChrist."WhentheHoly Spiritmakes believers cry "Abba, Father,6 he is distinguishedfrom theFather towhomhemakes themaddress that cry. In short, allthepassageswhichIhavenowquotedleadtotheconclusionthat,intheprayersoftheApostles,whenGodisaddressedundertheappellationofour Father, we are always to understand the Father of our Lord JesusChrist.IV.Butwhyshouldweemploysomuchlabourinconductingtheargument, when our Lord Jesus Christ is his own interpreter? "Verily,verily,Isayuntoyou,WhatsoeveryeshallasktheFatherinmyname,hewill give it you."As thisnamewas so frequently employedbyChrist, itcannotbe imaginedthat thediscipleswouldunderstandby itanyotherthan the Father of the Messiah. "Thy Father, which seeth in secret."2"YourFather knowethwhat things yehaveneedof before ye askhim.""YourheavenlyFatherwillalsoforgiveyou."4

With this interpretation agrees the Palatine Catechism. For in

expoundingthesecondpetitionitusesthesewords:"RuleusbythyWordandSpirit; and in expounding the sixthpetition, "Do thou support andstrengthenusbythepowerofthySpirit."OurFathertowhomweprayisplainly distinguished here from his Spirit, and is therefore viewedpersonally.ThereadermayconsultanaccurateandcopiousdissertationonthissubjectbyGomarus.

The only design in making these observations has been to investigate,with all attainable accuracy, the phraseology of Scripture.We have nowish, certainly, thatpiousworshippers,whenpronouncing thenameofourHeavenlyFather,shouldbeprohibitedfromthinkingofhim,togetherwith the Son and Spirit, as the object of the same adoration. For, asTertullian haswell observed,7 "In the Father the Son is invoked, for I,sayshe,andmyFatherareone."

But it will perhaps be considered to be a more useful and profitableinquiry,WhyistheFatherofJesusChristcalledOurFather?Therelationwhich, in common with all other men, we bear to the Divine Being,furnishescertainlyonereasonfortheuseofthisphrase,"Hegivethtoalllife,andbreath,andall things."Hence thepoetAratus, speakingof thehuman race, says, "forweare alsohis offspring."2Malachi argues thus—"HavewenotalloneFather?hathnotoneGodcreatedus?"Whileweowemuch to our earthly Father, or, as Paul calls them, fathers of ourflesh,weoweeverythingtotheFatherofSpirits.Healone"formeth5thespiritofmanwithinhim,"andisthereforecalledTheGodofthespiritsofall flesh. It isGodwhom thePsalmist,with equal truth andpiety, thusaddresses,—"Iwillpraisethee,forIamfearfullyandwonderfullymade.7Marvellous are thy works; and that my soul knoweth right well. Mysubstance was not hid from thee, when I was made in secret, andcuriouslywroughtinthelowestpartsoftheearth.Thineeyesdidseemysubstance, yet being imperfect; and in thy book all mymembers werewritten.""Hastthounot,"saysJobinasimilarstrain,"pouredmeoutasmilk, and curdledme like cheese?Thouhast clothedmewith skin andflesh,andfencedmewithbonesandsinews."9Butthecontinuanceofourlife,andeverythingthathascontributedtorenderithappymust,equallywith the commencement of our being, be traced to the hand of ourCreator. This subject is beautifully pursued by Job in the 12th verse.

"Thouhasgrantedmelifeandfavour,andthyvisitationhathpreservedmy spirit." It is the duty of every one gratefully and humbly toacknowledgethathislifeiscontinuallyinthehandofGod,andinpiousmeditations to say, "Where is GodmyMaker, who giveth songs in thenight?"Basilhaswithconsiderablesuccessillustratedthephrase,"Notinan overstrained or metaphorical, but in the strict, primary, and truesense,GodiscalledourFather,sincebymeansofourearthlyparentsHebrought us out of nothing into existence, and by His great kindnesspermits us to dwell with him."2 Another writer employs still strongerlanguage,"Godwhobroughtusoutofnothingintobeing,ismorestrictlyourFatherthanourparentswhoowedtoHimtheirrelationtousaswellas to their own existence."4 And hence some allege that God is calledFather,asthePreserverofallthings;which,however,ismoreproperlyanallusionthananetymologicalremark.

But this, though of great weight, is neither the only, nor the principalreasonwhywecallGodourFather.Anotherandmoreimportantreasonappliesexclusivelytotheelectandbelievers,whohavebeenregeneratedby the Spirit of God, and graciously adopted by him as his children.Believersaredeclaredtohavebeen"bornnotofblood,norofthewilloftheflesh,norofthewillofman,butofGod."TheyarenotreckonedthechildrenofGodinthesamemannerascertainpersonswerethechildrenof the patriarchs, according to the flesh. Some were of blood, by theordinarywayofgeneration.Somewereof thewillof the flesh, fromanexcessivedesireofhavingchildren,inconsequenceofwhichcarnalviewswere improperly indulged,andmeans forbiddenby thedivine lawwereemployed;ofwhich thebirthof Ishmaelmaybequotedasan instance.Finally,somewerefromthewillofaman,who—forreasonsentirelyhisown, and far from being satisfactory—chose one of his children inpreference to the rest, in order to assign him the principal part of theinheritance;suchas thewillof Isaacwas inreference toEsau.But theyarethesonsofGod,becausetheyaretruly"bornofGod."

Hereitispropertoadd,thattheywhoarethesonsofGodbygracehavesome resemblance to him who is the Son of God by nature; alwayskeeping in view the boundless excellence of our Lord, and the slendershadow3ofitwhichexistsinus.WhyisGodcalledtheFatherofourLord

Jesus Christ? Because he begat him. In what does that generationconsist?Itconsistsinthis,that"astheFatherhathlifeinhimself,sohathhegivento theSontohave life inhimself."Why isGodcalledalsoOurFather?The same answermust be given,—because he begat us both asmenandasbelievers."Ofhisownwillbegatheuswiththewordoftruth,thatweshouldbeakindoffirst-fruitsofhiscreatures."2Inwhatconsiststhat new truth? He hath made us partakers of the Divine nature,—bestowinguponus,byhisgrace,accordingtoourlimitedcapacity,whathecommunicatedtotheSonhisequal,inamannerincomprehensiblebyus,butworthyofaDivinepersontogive,andworthyofaDivinepersontoreceive.Weareatleasttransformedafterhislikeness,andpartakeinnoinconsiderabledegreethebrightnessofhismostexcellentglory.

A third reasonwhyGod is calledOur Father is, that he has graciouslyadoptedusashischildren;andhavingthusadmittedusintohisfamily,has,outofhisloving-kindness,grantedalltheprivilegesofhischildren,andtherighttoenjoytheirinheritance.Thisistheadoptionsofrequentlymentioned.Itgives"thepowertobecomethesonsofGod,—thepowertoactasbecomesthechildrenofGod,toenjoyalltheprivilegesbelongingto that condition, to hope for the inheritance bequeathed to them, thestate of complete sonshipwhichwill be attended by the redemption ofour body. In short, the sons of God receive by adoption a right to theheavenly inheritance,and to thatexalteddignitywhich they shall enjoybothinsoulandinbody,aschildrenofthefamily,inthepalaceoftheirheavenlyFather,inamannerwhichcannotbetakenaway,diminished,orinterrupted by any created being. If children, then heirs; heirs of God,andjointheirswithChrist.

Thus far, the reasons for callingGodourFatherareapplicable toeverybelieverineveryage;forallhavebeenregeneratedbyGod,andadoptedinto theprivilegesofhis children. Itwasevensaid to the Israelites, "yearethechildrenoftheLordyourGod."Whatisthussaidconcerningthewhole people, in reference to the outward covenant,may be truly saidconcerning the elect, in reference to their adoption to the heavenlyinheritance.They,ontheotherhand,intheexerciseoffaith,saidtoGod,"DoubtlessthouartourFather—thou,Lord,artourFather."3Andagain,"Butnow,OLord,thouartourFather."Elihu,whodidnotbelongtothe

communionof thepeopleof Israel, callsGodhisFather.MyFather, letJobbetrieduntotheend.Thesewords,itmaybealleged,conveynothingmore than the Gentiles might be supposed to mean, when they calledJupitertheirFather.Butsuchaninterpretationisutterlyirreconcileablewith the faith andpiety ofElihu, and the intimate fellowshipwithGodwhichheenjoyed.Averycelebratedinterpreterhas,withgreatacuteness,pointedoutthethreefollowingthings,asimpliedinthemannerinwhichElihuaddressesGod.I.ThepaternalsolicitudeoftheDivineBeinginthistrial.II.Thebrotherlyaffectionofthesupplicant.III.Theobjectintendedtobeaccomplishedbythetrial,—filialreverenceandconfidence.Allthisimplies such thoughts concerning God as our Lord intended that hisdisciples should cherish, when he enjoined them to employ the wordswhichwearenowexpounding.Andcertainly,ineveryage,believershavebeenchildrenofGod,andconsequentlyheirsofall,—heirsofthegraceofGodinthepresent,andofgloryinthefuturelife.2Noristhereanyroomtodoubt, thatwithsuch faithandhopeaswehavenowdescribed, theyaddressedGodastheirFather."Willnotthoufromthistimecryuntome,myFather,thouarttheguideofmyyouth."

ButastillhigherdignityandboldnesshasbeengrantedtothechildrenoftheNewTestament.Averyexaltedrankwasunquestionablyenjoyedbybelievers under theOld Testament dispensation, as comparedwith thecondition of the Gentiles, or even of those who lived in the merelyoutwardfellowshipofthecovenant,andweredestituteoftruepietyandsavinggrace.Forall suchpersonscontinue tobe thechildrenofwrath,and heirs of the treasures of the Divine indignation. But all their highadvantages lose not a little of their lustre when compared with theprivileges reserved by our heavenly Father for the happier times of theNew Testament. In ancient times, believers "differed nothing fromservants, though they were lords of all, but were under tutors andgovernorsuntilthetimeappointedoftheFather.Butwhenthefulnessofthe time was come, God sent forth his Son, made of a woman, madeunder the law, to redeem them thatwereunder the law," bydeliveringthem from various inconveniencies, and particularly from thatobservanceofthelawscommonlycalledCEREMONIAL,whichmarkedastate of infancy. It is added, "that we might receive the adoption ofsons,"—notthatadoptionmerelywhichseparatesusfromthechildrenof

theDevil and ofwrath, but thatwhichwe enjoy in preference to thosechildrenwhodiffernothingfromservants.Weareallowed,therefore,tocallGodourFatherwithsuch liberty, suchboldness,andsuchpleasingconsciousness of enjoying the Divine favour, as could not have beenpossessedinthesamemannerordegreebythechildrenofGodinancienttimes.

Besides,theappellationFATHERwasconsideredtobemoresuitabletothecommencementofaprayer,andtothefamiliaritywhichthegraciousdeclarationsoftheNewTestamentarefittedtoproduce,—thanLORD,oranyotherexpressionofreverencebywhichGodiselsewhereaddressed.Theodoret, in his observations on the first chapter of the Song ofSolomon, has thesewords:OLord andFather, for thou choosest to becalledFatherratherthanLord.Thereasonis,thatthismannerofaddressis fitted to excite very powerfully, the reverence, faith, hope, love,boldness,3andotheremotions,whichitisofthehighestimportanceforthe suppliant to cherish. It is a remarkable instance of the kindness ofGodtowardsus,thatthespiritwhichwereceiveteachesustocry,Abba,Father.

AmongtheancientcustomsreportedtousbytheHebrewinstructors,weareinformed,thatbondmenandbondwomenwerenotpermittedtousethetermFatherwhenaddressingtheirmasters.Butafreeman,eitherinaddressinghimonordinary occasions, or in speakingof him to others,wasatfulllibertytocallhimFather,asexpressiveofhisdesiretoobtainadoption into the family. By accepting the title of Father, andacknowledging him as a Son, themaster was understood ultimately torecognizethefullclaims.Butmaleorfemaleslaveswerenotpermittedtodoso,lestthefamily,whosefatherwasthusclaimed,shouldbesupposedto have contracted the degrading blemish of servitude. Theseobservationsmaybeveryeasilyapplied toourpresentpurpose.Weareall by nature the slaves of sin and of Satan.Believers in ancient times,thoughdeliveredfromthatbondage,wereyetslavesunderthelaw.Nowthat theDivineRedeemerhas actually come,we,who receivehimby atrue faith, are instantly emancipated from all kinds of bondage, andauthorizedtocallGodourFather.Thisclaimheisnotunwillingtohear,for it is dictated to us by his Spirit. And thus the address,made by us

throughtheSpirit,andadmittedonthepartofGod,goestoconfirmourrighttotheinheritance.

Another circumstance worthy of our notice is, that Christ hascommandedustosay,OURFather.ThisisexpressivebothofFaithandofCharity.OfFaith,sofarasweapplytoourselveswhatiscontainedinthisappellation.Wedeclarethattheregeneration,theadoption,andtheunspeakablelovewhichGodexercisestowardshiselect,areourown.Weprofess also that, in return for the amazing goodness of God, we areactuated by such reverence, such love towards him who first loved us,suchfaithandhope,suchsubjectionandobedience,asthechildrenofourheavenlyFatheroughttocherish.ItistheprerogativeofFaith,raisingitsheadonhighaboveallthebillowsoftemptation,triumphantlytoexclaim—DoubtlessthouartourFather.

But it expresses likewise Charity towards our neighbour, whom weincludeinourprayerasapartaker,eitheractuallyorprospectively,ofthesame grace and adoption with ourselves. This is one of the lawsacknowledgedbytheancientChurchofIsrael.Acanonisinexistencetothateffect."Everyonewhopraysshallalwaysprayforhimselfalongwiththe Church." Themeaning of this is not simply that a reference to thechurchmust be introduced into thepublic prayers in the synagogue. Itmeansthat,wheresoeverthepersonprayinghappenstobesituated,eventhough hemay happen to be alone, hemust always pray in the pluralnumber.Thecanonisthusexplainedbyoneoftheirownglosses."Letnoonepray the short prayer (that is, a prayer different from the ordinaryprayers)inthesingular,butinthepluralnumber."2

But here another question arises. To speak falsely to God must beheinouslywicked, andno prayerswhich do not proceed from faith canfindacceptancewithGod.Does the right touse thisprayer, and to callGodhisFather,belongexclusivelytohimwhoistrulyachildofGodbyregenerationandadoption,andwhohasbeenconvincedofhissonshipbythe peculiar influences of the Holy Spirit. I answer—I. Proper andacceptable prayer can be offered only by a believer and a saint. Everyprayerwhichdeservesthenamemustproceedfromthespiritofprayer.But the spirit of prayer is the spirit of regeneration and adoption.Consequently,nomancanprayarightwhoisnotasonofGod.Because

ye are sons,Godhath sent forth the Spirit of his Son into your hearts,crying,AbbaFather.

II. A person who has been actually regenerated and adopted into thefamilyofGod,maybe, for the time, ignorantof the fact. Ifhedoesnotdistinctly perceive in himself, or has not duly examined the marks ofgrace,hemaycallinquestionhisadoption.Naymore,ifhebeassaultedbypowerfultemptations,orifhehavefallenintoaggravatedsin,orintoadull and languid condition, he may lean to the contrary belief, andconclude that he is not a child of God.Most certainly, noman in thatconditioncan,with the full assuranceof faith, callGodhisFather.Andyetwemustnotenjoinhimtoabstainfrompraying,ortoaddressGodbyanyothernamethanFather.Allbelieversunquestionablyshouldstrivetoobtain, inahighdegree,theassuranceoffaith.Butwhenthestrugglingfaithisreally,oreveneminently,defective,theirexercisesarenottreatedwithscornbythehearerofprayer.LetthemcallGodFatherwithrespecttothegreatbenefitswhichhehasbestowedonus,whichtheymustknowandcannotdeny.LetthemcallhimFather,inordertoexpressthatholyreverence,whichhardlyanystrengthofsinfulprinciplecaneverbanishfrom the mind of a believer, so as not immediately to return,accompanied by submission to theDivine authority. Let them call himFatherfromthedesireofobtainingHisfatherlykindness,whichmustbemore delightful to them than all things else. Finally, let them call himFather,ifnotfromthebelievingassurancethathehasbeentheirFather,yet,fromtheprayer,andthehope,thathewillbepleasedtobecometheirFather,andtomakethemsonsworthyofholdingaplaceinsuchafamily.TheactofaddressingGodasaFather,willhavetheeffectofproducingintheirmindsshameonaccountofpastsins,desireofhisfavour,hopeofpardon, and a resolution to maintain stricter godliness. And thus, theemployment of thismanner of addresswill singularly contribute to theinvigoration of that faith from which, in the first instance, it may notappeartohaveproceeded.

III.Thosewhobelongtotheexternalcommunionofthechurch,buthavenotbeenbornagainby theHolySpirit, cannot callGod theirFather inthe same sense as believers. Yet prayer, and other religious duties, areenjoinedon thesepersons.To laydown for themadifferentmannerof

prayer, in which the Divine Being should be viewed as a Creator andLord,wouldservenogoodpurpose.SolongastheydonotapproachGodwithfiliallove,alltheiraddresseswillbevain.Letthembetaughtthatnoonecanprayarightwho isnotachildofGod,and that, therefore, theyoughtearnestlytoimplorefromtheDivineBeingthathighprivilege.LetthembefurthertaughtthatGodistrulytheirFather,andmayjustlybesodesignated, in respect of creation, preservation, and a multitude ofblessingswhichhehasliberallybestoweduponus;butthatnothingshortofhisbeingtheirfatherbyregenerationandadoption,willpromotetheirreal happiness. Let them, therefore, call God Father, as far as they areabletodoso,stillaspiringtothatgracebywhichtheymaybeenabled,inthestrongestsenseoftheexpressions,toclaimhimastheirown.Beyondthispointthequestionmaybesafelydismissed,asitcanonlyperplextheexerciseofprayerbycuriousdistinctionsandexcessive refinements,onwhichtheDivineBeingwillnotbestowhisapprobation.

Wecomenowto thedeclaration thatourFather is INTHEHEAVENS,thepluralphraseanswering to theHebrewשמים, (Shamaim).ThatGodhasfixedhisthroneintheheavens,or,asHesiodpoeticallyexpressesit,inhabits the loftiest abodes, has been acknowledged by the religioussystems of almost all nations. A remarkable passage to this effect isadduced from the fragmentsofOrpheusbyClementofAlexandria.2AstheGentilesassigned toDeitya residence inheaven, so they instructedthesupplianttorisetoheavenonthewingsofmeditation.Afinepassagefrom Euripides is likewise quoted by Clement, in which he speaks of"fittingonhisgoldenwings,bytheaidofwhichhewillascendtoheaven,and converse with Jove. Although these expressions, employed by theGentiles,mayappeartobelofty,theywereunacquaintedwiththatthroneon which God sitteth, of which they were wont to give confused andinconsistent descriptions, as placed in the starry heavens, or in aparticular star, or in some sort of elevated region among the stars orbeyondthem,whichtheirimaginationhadformed.

We who are Christians must strive to attain much higher views.Stretchingbeyondallthevisibleheavens,wemustcontemplatebyfaithafar loftier region, where our Father and king, in a manner worthy ofhimself,sustainshisadorablemajesty.Thencehedisplayshimselftothis

lowerworld as an object of venerationor terror,while "dwelling in thelightwhichnomancanapproachunto,"hecoverethhimselfwithlightaswith a garment; stretcheth out the heavens like a curtain; layeth thebeams of his chambers in the waters; maketh the clouds his chariot,walkethon thewingsof thewind."2Hence thealternate returnsofdayandnight,withthevicissitudesofcoldandheat,andoftheseasonsoftheyear,areregulatedbyhim inasingularlywiseandbeautifulorder, "HemakethArcturus,Orion, andPleiades, and the chambers of the south.""Hearattentivelythenoiseofhisvoice,andthesoundthatgoethoutofhismouth.Hedirectethitunderthewholeheaven,andhislightninguntothe ends of the earth. After it a voice roareth: he thundereth with thevoice of his excellency; and he will not stay them when his voice isheard."4"ThevoiceoftheLordispowerful;thevoiceoftheLordisfullofmajesty. The voice of the Lord breaketh the cedars; yea, the LordbreakeththecedarsofLebanon.Hemakeththemalsotoskiplikeacalf;LebanonandSirionlikeayoungunicorn.ThevoiceoftheLorddivideththeflamesoffire."Whothatdulyponderstheseinspireddeclarationsisnotdisposedtoexclaim,"TheLordreigneth:lettheearthrejoice;letthemultitudeof islesbegladthereof.Cloudsanddarknessareroundabouthim;righteousnessandjudgmentarethehabitationofhisthrone.Afiregoethbeforehimandburnethuphisenemiesroundabout.Hislightningsenlightenedtheworld;theearthsawandtrembled.ThehillsmeltedlikewaxatthepresenceoftheLordofthewholeearth.Theheavensdeclarehisrighteousness,andallthepeopleseehisglory."SucharethegloryandthegreatnessofthatheavenlykingwhomwewhoareChristiansaddressasourFather.

Lo,thesearepartsofhisways:buthowlittleaportionisheardofhim?Thediscoveriesmadetousinthelowerregionsofthisworld,arenottobecomparedwithwhatScripturerevealstousofthegloryofGodinthehighestheavens.Sittingthereonthethroneofhisglory,surroundedbytens of thousands of angels, who are always ready to obey his call, heshineswith thatbrightnessbeforewhich themoonand stars, and eventhesunhimself,growspale,—onwhicheventheSeraphimdarenotandcannotdirectlygaze,whiletheyspendablessedeternityincelebratinghispraises.3Therehehasprepared forhis elect,when the toils of this lifeshallhaveclosed,and their irksome journey through thedesertsof this

world shall be completed, a place of most delightful and blessed rest,comparedwith the surpassing excellenceofwhich the scenesdescribedby Cicero, in Scipio's dream, with great magnificence of language, areindeedbutfrivolousandemptydreams.Therehehaslaidupforhisownpeople the full and perfect enjoyment of blessings placed beyond thepossibility of change, or removal, or termination,—invisible, indeed, tomortal eye, but, on that account, themore highly to be valued,—whicheyehathnotseen,norearheard,neitherhaveentered into theheartofman.Theretheknowledge,love,andenjoymentofhimself,inwhichtheperfectionofhappinessconsists,willbebestowedonall the inhabitantsof heaven, in a measure absolutely unbounded, and in comparison ofwhichallthatisbestowedoutoftheexhaustlesstreasuresofhisrichesontheheirsofsalvationinthepresentlife,thoughinitselfhighlyvaluable,must be pronounced to be a poor and slender foretaste. How highlyproperandsuitablemusttheseandsimilarmeditationsbeforhimwhoisabouttoapproachGodinholyprayer.

In all ages, when believers were called to prepare their minds foraddressingGodinprayer,itwastheirunquestionabledutytoraisetheirthoughts to heaven, and to revolve those solemn views which we havenow considered. But there was a time when he dwelt in the earthlysanctuary, andwhen itwashispleasure thathispeople shouldaddresshiminthatplaceandreceivefromitananswertotheirprayers."Inthyfear will I worship toward thy holy temple." To that quarter theywerecommandedtolook.3TheretheyprayedtoGodasdwelling"betweenthecherubims."FromthatplacetheyexpectedthatGodwouldaddressthem,andgranthisassistanceandalltheblessingsofsalvation.AtthedoorofthetabernacleofthecongregationbeforetheLord;whereIwillmeetyoutospeakthereuntothee.AndthereIwillmeetwiththechildrenofIsrael,and the tabernacle, or Israel, (which is the supplement given in themargin)shallbesanctifiedbymyglory.Thegreaterpartofinterpreters,taking these words by far too literally, have failed to hit the mostimportantmeaning. That earthly sanctuary, aswe have already hinted,wasatypeofheaven,towardswhichitwastheirdutytodirecttheirmind,whiletheireyeswerefixeduponthetemple.Atthededication,Solomonprayed,HearkenthoutothesupplicationofthyservantandofthypeopleIsrael when they shall pray toward this place; and HEAR THOU IN

HEAVEN,THYDWELLINGPLACE;and,whenthouhearest,forgive.Atalltimesitwastheirdutytosay,LetusliftupourheartwithourhandsUNTO GOD IN THE HEAVENS. Look down FROM HEAVEN, andbehold FROM THE HABITATION OF THY HOLINESS AND OF THYGLORY.

Butastherewerefewbywhomthosematterswereproperlyunderstood,and as the disposition of most people in the time of our Lord, was tobetake themselves to the mountain, that is, to the material templesituated on the mountain, (for so Habakkuk 2:4, is explained by aneminent commentator), our Lord, with great propriety, intructed hisfollowers to go directly to heaven. This was themore necessary as thedayswereathandwhenallthereligiousservicesoftheearthlysanctuary,together with the sanctuary itself, should come to an end. It isappropriatetothecharacteroftheNewJerusalem,inwhichJohnsawnotemple;"fortheLordGodAlmightyandtheLambarethetempleof it,"agreeablytotheprophecy,2thattheLordofHostswouldbetothemforasanctuary." And here again the superiority of the New TestamenteconomytothatoftheOldisveryremarkable.

This manner of addressing the Divine Being suggests many practicalinstructions.Themostimportantofthemrefernotmerelytoprayer,butto the whole conduct of the Christian life. We are reminded that ourwhole conversation, as well as our prayers, ought to be worthy of thatheavenlyFather,whosechildrenweprofessourselvestobe.Aboveall,itought to be deeply impressed upon our minds, that the great andunparalleled love of God to miserable sinners appears—in not onlypermittingthemtodrawneartohiminprayer,butinauthorizingthemto address him by the endearing appellation of Father. What aninvaluableprivilegearewe,whoare"wormsandnomen,"thechildrenofthe earth, "the children of wrath,"5 permitted to enjoy! The angels inheaven regard Almighty God with such deep reverence that they bowtheirheadsandworship.Yet thisgreatanddreadfulBeingwestylenotsimplyourCreator,orLord,orGovernor,butourFather,andthus,withhisfullapprobation,claimthedignityandprivilegesofhischildren.ThisloveofourGodtoman, isveryfinely illustratedbyChrysostom.2"Howwonderful is the love of God toman! How vast the honour conferred!

What prayer can sufficiently express the gratitudewe owe toHimwhohas crowned us with such mercies? Consider, my beloved, theworthlessness of your nature and mine. Trace our origin—earth, dust,clay, mud, ashes. Dust we are, and unto dust we shall return. Next,contemplatetheinestimablerichesofthedivinegoodnesstowardus,thatyou are commanded to call God Father,—that one who is earthly iscommandedtoclaimaHEAVENLY,—amortaltoclaimanIMMORTAL,—acorruptibletoclaimanINCORRUPTIBLE,—achildofTimetoclaiman ETERNAL Father,—that you who, but two or three days ago, werenothingmorethanclay,arecommandedtoclaimasFather,himwhoisfromeverlastingtoeverlastingGod."

Again,whenwecallGodFather,thedesignationimplies,thatweshouldneverapproachtohimbutwithreverence.Itbelongsnot to thewrittenlaw,buthasbeentaughtusbynatureherself,thatasonoughttofearandhonourhis father.Howmuchmore ifhe,who isourFather, isalsoourKing? Although the sentiments expressed, and the looks assumed, byAbsalom, when he appeared before David as his father and king, werechargeablewithhypocrisy, yethegivesusabeautiful illustrationof thekindofrespectwhichatrulygoodmanwouldsincerelyrender.Hecametotheking,andbowedhimselfonhisfacetothegroundbeforetheking.How great, then, is that reverence with which we should approach inprayertoourFatherandKing,and,whatismore,toourheavenlyFatherandKing?"Benotrashwiththymouth,andletnotthineheartbehastytoutteranythingbeforeGod:forGodisinheaven,andthouuponearth;thereforeletthywordsbefew."2

But the apellation Father, produces likewise a boldness of faith notinconsistentwiththereverenceofwhichwehavenowspoken.Forwhatmay we not expect from a Father,—from a heavenly Father? If he is aFather,nothingthatwouldbeofadvantagetohischildrenwillberefusedbyhisfatherlykindness."Likeasafatherpitiethhischildren,sotheLordpitieth themthat fearhim."There is something in thegoodnessofGodwhich goes far beyond a father's or even a mother's affection. "Can awomanforgethersuckingchild,thatsheshouldnothavecompassiononthechildofherwomb?yea,theymayforget,yetwillInotforgetthee."6Everyhumanemotionisconfinedwithnarrowbounds.TheloveofGod

towards his children is infinite and everlasting. "Yea, I have loved theewith an everlasting love." Human affection, when compared with therichesofthedivinekindness,ismiserablypoor.Allthatitcanbestowonitsmost beloved objects is so insignificant, that those whomight havebeen deemed superlatively good, are by comparison pronounced to beevil.Christhimselfhastaughtusthustoreason,"Ifye,then,beingevil,knowhow to give good gifts unto your children; howmuchmore shallyourheavenlyFathergive theHolySpirit to them thataskhim?"He isour heavenly Father. This contributes, in the highest degree, tostrengthenourfaithandhope.Hewhodwellethintheheavens,perceivesatoneglanceallourtroublesandallourdesires.Hiskindnesstohisownis heavenly. "For as the heaven is high above the earth, so great is hismercytowardthemthatfearhim.3HisAlmightyarm,whichiseverreadytobestretchedforthinbehalfofhisownpeople,nocreatedpowerisableto resist. "OurGod is in theheavens;hehathdonewhatsoeverhehathpleased."Lastofall,hegraciouslyassuresus,—"Mythoughtsarenotyourthoughts, neither are your ways my ways, saith the Lord. For as theheavensarehigherthantheearth,soaremywayshigherthanyourways,andmythoughtsthanyourthoughts."5

Besides,theappellationFatherteachesustoapproachtoGodwithlove,—with lovebothtoGodandtoourneighbour.WhatcanmorepowerfullyexciteourlovetoGod,thanthecontemplationofthatgreatregardforuswhichthesinglewordFatherexpresses,andof thosegreatandamiableperfectionswithwhichtheepithetHeavenlyisassociatedinourminds?And how can our love to our neighbours be otherwise than inflamed,when we call him OUR Father, and profess to share with them in thesame brotherhood? Such meditations are fitted to banish envy, toquicken our desire of obtaining blessings for our brethren, and toproduce joy at the benefits which they receive, as received by them inanswer to our prayers in their behalf. This address to our heavenlyFather,whensincerelyanddevoutlymade,affordsexercisetothehighestandpurestlove,andfulfilsthewholelawofGod.

Lastly,whenwecallhimourFatherwhoisINHEAVEN,ourthoughtsinprayershouldbecarefullypurifiedfromallbaseadmixtureofanearthlynature.Nothingwhichisnotelevated,spiritual,heavenly,andworthyof

his inconceivable majesty, should be permitted to enter into ourconceptionsofGod.NothingwhichisnotproperforourHeavenlyFathertogive,andforus,thechildrenofsuchaFather,toreceive,oughtevertoform the subject of our prayers. These views are illustrated byChrysostom in his XIX. Homily on the Gospel byMatthew. "When hesays,WHICHART INHEAVEN,he doesnot speak ofGod as dwellingonly there, but leads the suppliant away from earth, and attaches himstronglytoloftyregionsandheavenlycontemplations."

ButGod"desireth truth in the inwardparts."Our firstcareought tobethat the course of our life may correspond to the profession of ourprayers.LetusbewarelestactionscontrarytoourwordsshouldgivethelietoourmouthwhenaddressingtheSupremeBeing.Nothing,certainly,could be more base or shameful. Gregory Nyssen has very beautifullyfollowed out these views in his SecondDiscourse on the Lord's Prayer.WhenourLordinstructsustocallGodourFatherinprayer,heintendsnothingmore,inmyopinion,thantoinculcateonusahighandexaltedcourseoflife.THETRUTHdoesnotenjoinustoutterfalsehood,—tocallourselveswhatwearenot,ortoassumeanamewhichdoesnotbelongtous. But when we call the incorruptible, and just, and good Being ourFather,hebidsusprovetherelationshipbyourmanneroflife.Yousee,then, what preparation, what sort of life, what kind and degree ofearnestnessarerequiredthat,raisingourconsciencestothestandardofthisboldness,wemayventuretocallGodourFather.

Doyou,my reader, in sincerity and truth claimGodas yourFATHER?Fail not to pay him homage by the whole course of your life. Lend awillingear toallhiscommandments. Imitatehisholiness,andcopyhisperfections. Do you say OUR FATHER, and thus associate others withyouinyourprayers?Lovethemasyourbrethren;promotetheirbenefit,andlabourtotheutmostofyourpowerthattheymaybecomepartakerswithyouof thesameinheritance.DoyoubelievethatyourFather isINHEAVEN?Despisethese insignificantandtransitoryobjects,andaspireto those which are truly good,—which are heavenly, glorious, eternal.PrepareyourselffortheenjoymentoftheclosestfellowshipwithGod.

Thehighestandmostperfecthappinessattainablebymanbelongstohimwho,tramplingunderfootallthatisevil,soarsonhighandreachesthe

very sanctuary of God. Then does he exultingly ascend by noblemeditationsbeyondthestarryheavens,whiletheornamentedpavementsof the rich, and all the gold and silver which the world contains, arebeheld with scorn. Then does he look down with contempt on themagnificentporticoesandtheivorywhichglittersonthefrettedroof,thewoods ready to be cut down, the streams conducted into themansion,andevery thingwhichavariceandambitiondelights toadmire. If fromthatelevatedregionyou lookdownon thisworld—atbestbut small,—agreatpartofitssurfacecoveredwiththeocean,—whilealargeportionoftheremainderisabarrendesert,scorchedbyaverticalsun,orboundbyperpetual frost,—youwillbedisposed to say, Is this the spotwhichhasbeen parcelled out by fire and sword among so many nations? Afterraising yourmind toobjects truly great, the sightof anarmymarchingwith uplifted banners,—themovements of the cavalry (as if somethinggreatwereactuallygoingforward),atonetimescouringthedistantposts,and presently spread out along the lines,—will appear to you nothingmorethanthebustlingactivityofsomanyants, toilingwithinanarrowcircle,whichwillremindyouofthepoet'slanguage,

Theblacktroopmovesalongtheplains.

Therearevastregionsabove,inwhichthesoulispermittedtoexpatiate,butnotuntil ithasshakenoff thebody,washedawayallpollution,andproved itself to be free, disencumbered, and satisfied with a moderateportion of earthly good. When it has reached this point, it acquiresnourishment and growth, throws off its fetters, and rises to its originalrank. This, too, is an evidence of its divinity, that it finds pleasure inthingsdivine,andfeelsthemtobeitsownproperconcerns.IfIwerenotadmittedtotheseenjoyments.IshouldhardlysaythatIhadbeenborn.ForwhatreasonwouldIhavetogloryinbeingnumberedwiththeliving?IsitthatIwouldeatanddrink?IsitthatIwouldpamperandnursethisfrail and sickly body, which, without constant supplies, would cease toexist? Away with such worthless advantages! Life does not repay thesweatand labourwhich it costs.Ohowdespicablea thing isman, ifherisesnotabovewhatishuman!

Such, or but slightly altered, are the sentiments uttered by the Romansage, drawn from the contemplation of the visible heavens, so far as a

philosopherwhodevoteshimselftothephysicalsciencesispermittedtoview them. But we are Christians, and aspire to nobler wisdom.WhatloftyemotionsoughtnottoberaisedinusbytheconsiderationthatwehaveaFather,whodwellsfarabovealltheseheavens,inhimselfandinhisownunapproachablelight,—aneldestbrother,whohasgonebeforeustoprepareahabitation,—andaninheritanceincorruptibleandundefiled,and that fadeth not away, reserved in heaven for us. These, these,Christians,deserveyoursolicitude,yourregard,yourearnestactivity.Allthings else are toys, trifles, shadows,mere nothings, loss and dung.3 Iconclude, in thewordsofChrysostom,contained inhisXIV.Homilyonthe Epistle to the Ephesians: From the moment that you said, OURFATHERWHICHART INHEAVEN, the expression elevated you, gavewingstoyourthoughts,showedyouthatyouhaveaFatherinheaven.Donothing,saynothing,thatbelongstotheearth.Hasheraisedyoutothatexaltedrank?Hasheadmittedyoutothatsociety?Whydoyoudegradeyourself?

DISSERTATIONVIII:ONHALLOWINGTHENAMEOFGOD

ΑΓΙΑΣΘΗΤΩΤΟΟΝΟΜΑΣΟΥ

ITisaveryextraordinaryandalmostincrediblefamiliarityofintercoursewhich aman is permitted tomaintainwithGod in holy prayer. That abase wretch,—a sinner under sentence of condemnation, a worm thatdeserves tobe trampledunder foot,—shouldbeadmitted to intercoursewiththeDivineBeing,whosemajestythebrightestinhabitantsofheavenapproach with lively praise, and yet with the lowliest adoration, iscertainlyahighprivilege.Tobeconductedtothethroneofgracebytheonly begotten Son of God,—to have the words and the very groanssupplied by the influence of the Spirit of prayer,—to be permitted toexpress, with the utmost boldness and freedom, every desire and wishwhichisnotinconsistentwiththehonourofGod,orthetrueinterestsoftheworshipper,—isaprivilegehigherstill.Butthemostwonderfulofall,andonewhichalmostexceedsbelief,isthatamanshouldbeallowedtoplead,notonlyforhimselfandforhisneighbour,butforGod,—thatthekingdomofGodandthegloryofGodshouldbethesubjectofhisprayer,—asifGodwereunwillingtobeglorious,ortoexercisedominionexceptinanswertotheprayersofbelievers.ThekingdomofGod,andGodthegreatking,formunquestionablythesubjectoftheseventy-secondPsalm.Amongother lofty sentiments,wemaymentionavery remarkableone,containedinthe15thverse:PrayeralsoshallbemadeFORHIM,fortheking, continually, and daily shall he be praised. The honour of prayingFORGOD,whichisthusgrantedtoahumanbeing,oughttobesohighlyprizedbyabelieving soul that, lovingGodaboveall things, evenaboveitself, it should overlook for a time its own concerns, until thematterswhichrelatetothegloryandkingdomofGodhavebeencarefullysettled.

Andyetthesoulisatnotimelessforgetfulofitselfthanwhenitisthusemployed.Nottomentionthatourdesirescannotbedirectedtoanoblerobject, our prayers for God are chiefly prayers for ourselves. It wouldthrow great dishonour on the all-sufficiency of God to imagine, for a

moment,thattheperfectionorblessednessofHim,whohasallthingsinand fromhimself, can receive any addition fromour prayers.Anythingwhichliesinourpowertoaccomplish,canonlyfulfilthateternalpurposeby which God determined to manifest his glory, and to display hisattributes and perfections in his wonderful works. When we sincerelydeclarethatwetakepleasureinthosecontemplations,wenotonlyderivefromthemthemostpureandholyofallenjoyments,butfindourgloryinthegloryofGod,ourhappinessinthekingdomofGod.Adevoutprayerthat the glory of God may be promoted implies, at the same time, arequest thathewill bepleased to appearwonderful andglorious inhiscommunicationstous,whichisthesummitofourhappiness.AndthisisthereasonwhyourLordenjoinedthatthehallowingofthenameofGodshouldformthecommencementofourprayers.

Inexplainingthispetition,threethingsfalltobeconsidered.I.WhatarewetounderstandbyTHENAMEOFGOD?II.WhatistheHALLOWINGof the name of God? III. Why do we ASK FROM GOD HIMSELF thehallowingofhisname?

THENAMEOFGODdenotesGodhimself,sofarashemanifestshimselfandhisperfections,byworksandwords, to rational creatures.Nothingoccursmore frequently in the style of the ancientHebrews than to callGod The name of the heavens, or simply that name. That thoumayestfearthisgloriousandfearfulname,THELORDTHYGOD.Inthesamesenseitissaid,theLordheartheeinthedayoftroubleandthenameofthe God of Jacob, that is, the God of Jacob himself, defend thee. Andagain,Lethimtrust inthenameoftheLord,andstayhimselfuponhisGod.ThenameofGodisnotsomeemptything,whichmerelytinglesintheears,orholdsoutapicturetotheeyes,orproducesanillusiononthemind. It is Being Itself. The most sublime sentiment concerning Godwhichcanbeuttered,orwritten,orconceived, falls infinitelybelowthesublimityofGod'sownexistence.ThisiswhatAgurintendedtoconvey.What ishisname?andwhat ishisSon'sname? if thoucanst tell.Canstthou sounderstandor express thedivinenature, that, after thyutmostefforts,thoumayestventuretosay,ThisisGod,andheisnothingmore?Novarietyofspokenorwrittenlanguage,noconceptions,fromwhateversourcetheymayhavebeenobtained,canrepresentthethousandthpart

ofthatexcellencewhichisfoundinGod.Forasmuchasthereisnonelikeuntothee,OLord,andthynameisgreatinmight.

ThenameofGod,however,doesnotstrictlydenoteGod,asheexistsinhimself,butasherevealsandmakeshimselfknowntorationalcreatures.Thisisdonebothintheworksofcreationandcommonprovidence,andintheworksofgraceandofglory.But,mostofall,herevealshimselfinthewordofhisgracious covenant, inwhichhe showshowGodmaybedenominated the Saviour of sinfulman, with the full display of all hisperfections.ThusGod,whenheproclaimshisnamebeforeMoses,dwellschieflyonhis truth,grace,and justice.AndourLordJesusChrist,afterpublishinghisGospelandfinishinghiswork,declares,IhavemanifestedTHYNAMEuntothemenwhichthougavestmeoutoftheworld.Havingconveyed instruction, both byword and deed, he had brought home totheconsciencesoftheelectthosejustviewsofthedivinecharacterwhichlead to his praise and glory, andwhich contain solid reasonswhymenshouldcallhimtheirGod.BeyondthistheinquiryregardingthenameofGod need not be pursued to subtle distinctions. Let us only rememberthat God himself, so far as his attributes are made known to us, isdenotedbythenameofGod.

GodisHALLOWEDwhenheisdeclaredtobeholy.Now,theholinessofGod is the purest love of his attributes and perfections. Or, if theexpression be preferred, it is that purity of the divine nature whichrenders every act of his understanding and will consistent with hisperfections, and fitted to promote their manifestation. The complexwhole,ifwemaysospeak,oftheperfectionsofGod,ofwhichholinessisthegraceandornament,—allthedivinemagnificence,—alltheglory,theshiningbrightness,asitwere,ofalltheperfectionstakentogether,—allisincluded under the name of holiness. Accordingly, he is said to beglorious in holiness.2 As the holiness of God is absolutely perfect, it isobvious thatGodcannotbehallowedbyanyaddition to theholinessofhisnature,butmerelybythedeclarationofthatholinesswhichbelongstohim.

That declaration is made both by God and by creatures; by all thecreaturesafter theirownmanner,butchieflybyrationalcreatures.Godsanctifies Himself by those works which contain plain, striking, and

convincingproofsofhiswisdom,goodness,justice,andotherattributes.Thus, God is sometimes said to have sanctified and glorified himself,when he inflicted signal punishment on transgressors. "I will get mehonouruponPharaoh,anduponallhishost,uponhischariots,anduponhishorsemen.AndtheEgyptiansshallknowthatIamtheLord,whenIhavegottenmehonouruponPharaoh,uponhis chariots, anduponhishorsemen.""ThisisitthattheLordspake,saying,Iwillbesanctifiedinthemthatcomenighme,andbeforeall thepeopleIwillbeglorified:"2that is, I will show the glory ofmy holiness in the just punishment ofthosewhodonot carefully observe the ordinances ofmyworship.Thisinterpretation issuggestedby theSpiritofGodhimself, in thewordsofEzekiel—"Thussaith theLordGod,behold, Iamagainst thee,OZidon;andIwillbeglorifiedinthemidstofthee:andtheyshallknowthatIamthe Lord, when I shall have executed judgments in her, and shall besanctifiedinher."Similarinstancesaretobefoundinthewritingsofthesameprophet.2

InnoneofhisworkshasGodmoreeminentlysanctifiedhisnamethaninclaiminghiselect,whomhehaspurchasedbythebloodofChrist, tobehis peculiar people. That work contains an incomparably brightexhibitionofalltheDivineperfections.Therehislovetowardthehumanrace, his wisdom, kindness, power, truth, justice, and particularly theattributeofwhichwearenowspeaking,Holiness,—shinewithsurpassingbrightness. His holiness appears in making provision for restoring tosinfulmanthatimageofhimselfwhichhadbeenshamefullyeffaced.Hisholiness appears in refusing to do this until he had expressed hisabhorrence of sin, not only by the plainest language, but by deeds, byexemplarypunishment.Hisholinessappears in requiring that, inorderto the sanctification of his elect, the punishment should be enduredbyHisownmostholySon,whofreelyofferedhimselfforthatpurpose,andin so impressive amanner, that the display of the strictest justice andpurest holiness filled heaven and earth with amazement. His holinessappearsinraisinghisSon,afterthecompletionofhissufferings,fromthedead, and crowning himwith glory and honour, bywhich itwasmadeevidentthattheholysacrificeofhisSonwaspleasinginhissight.Infine,his holiness appears in transforming thosewho had been redeemed bythebloodofhisSontohisgloriousimage,thathemightbethefirst-born

amongmanybrethren.

These and similar views, there is reason tobelieve,werepresent to themind of Christ when, immediately before proceeding to give fullsatisfactiontoDivine justice,hebrokeout into thesewords:Nowismysoul troubled by the contemplation of those dreadful sufferings whichawait me. And what shall I say? I should wish my feelings to beuniversallyknown,butitisdifficulttofindwordstoexpressthem.Father—savemefromthishour.Ifitbepossible,letmysorrowpassawayfromme.ButforthiscausecameIuntothishour.Iknowthatthesesufferingsmust be steadfastly endured.Myoffice asMediatorwasundertaken onthe express condition of paying that price, to satisfy thy justice, andredeem my elect. And I retract not the condition. Therefore, Fatherglorifythyname.DisplaythyholinessandjusticeinthesufferingswhichI now cheerfully presentmyself to endure. But display those attributeslikewiseinsettingmefree,andinjustifyingmypeople,whensatisfactionshallhavebeenoffered.Thencamethereavoicefromheaven,saying,Ihave both glorified it, by many evidences of my perfections in thegovernmentoftheuniverse,and,latestofall,bygivingtheetotheworld,by the preaching of the gospel, and by the performance of thoseastonishingworksbywhichthetruthof thegospelhasbeenconfirmed.Andwillglorify itagain,byacceptingthysatisfaction,andbybestowingontheeandonthypeopleitsrighteousfruits.Theamountofthewholeis,that, in the work of our redemption, the name of God is hallowed orsanctifiedinaremarkablemanner.InthismannerGodsanctifieshimself.

ThenameofGodishallowedbyallthecreaturesaftertheirownmanner,sofarasthegloryoftheDivineperfectionsshininginthemarecapableofbeing seenby angels andmen.Davidpresented the following requests:"BlesstheLord,allhisworks,inallplacesofhisdominion.""Letallthyworkspraise thee,OLord."2"Praiseyehim,sunandmoon:praisehimall,yestarsoflight.Praisehim,yeheavenofheavens,andyewatersthatbe above the heavens. Let them praise the name of the Lord: for hecommanded, and theywere created." And the requestwas not in vain.For, truly, "the heavens declare the glory of God; and the firmamentshowethhishandy-work.Dayuntodayuttereth speech,andnightuntonightshowethknowledge."4Theydeclarehisglory,whentheirwonderful

order and beautiful exactness invite the contemplation of men andangels,andleadthemtocelebratethepraisesofGod.

Strictly speaking, however, the name of God is hallowed by rationalcreaturesonly;I.Whentheyapplytheirmindtoknowandacknowledgethe Divine perfections. "Whoso is wise, and will observe these things,even they shall understand the loving-kindness of the Lord." Here isfoundtheperfectionofhumanwisdom,andifmancanhaveanygroundofboasting,itisalsofoundhere."Lethimthatgloriethgloryinthis,thathe understandeth and knowethme, that I am the Lord which exerciseloving-kindness, judgment, and righteousness in the earth: for in thesethings I delight, saith the Lord."2 II. When they celebrate thoseperfections:whichisdonebyangels,"BlesstheLord,yehisangels,thatexcel instrength;"andbyall theblessed inhabitantsofheaven,4whoseexampleought tobe followedbysaintswhocontinuetodwellupontheearth.III.Whentheirwholelifeissoregulatedthattheiractions,aswellas their words, tend to glorify God.6 This was viewed by the JewishteachersasanessentialbranchofhallowingthenameofGod.Suchistheimport of a quotation givenbyDrusius from the bookMusar. Since allour works ought to be assimilated to the works of the blessed God,whateverwedo that is goodand right contributesobviously to sanctifyhisgreatname.…Theamountofwhatwehavesaidisthis:sincewearecapable of resembling him in our works, on them depends thesanctificationorprofanationofhisName.

WhenwePRAYTOGODthathisnamemaybehallowed,wedeclare,I.Ourtrueandsinceredesiretoseekhisgloryaboveallthings."Thedesireofoursoulistothyname,andtotheremembranceofthee.""Letallthosethatseek theerejoiceandbeglad in thee: let suchas love thysalvationsay continually, The Lord bemagnified."2 II. That the glorifying of hisnamemustproceedfromGodhimself,whoaloneiscompetenttodisplayhisownperfections.Heis"AlphaandOmega,thefirstandthelast.""Bethou exalted, O God, above the heavens; let thy glory be above all theearth."4 "Unto thy name give glory for thy mercy and for thy truth'ssake."III.Wepraythathewouldmakeusfitforthehallowinghisname.(1.) By "enlightening the eyes of our understanding," that we may beenabledtoseehisperfectionsinaclearlight.6(2.)Bymovingourhearts,

sothatwemaybeatlibertytosaywithDavid,"Myheartisfixed,OGod,myheartisfixed;Iwillsingandgivepraise."(3.)Byexcitingourtongueto praise him. "O Lord, open thoumy lips, andmymouth shall showforththypraise."(4.)Byregulatingourwholelife,throughtheinfluencesofhisSpirit, soas topromote thegloryofhisname, that inallhemayappear"wonderfulandglorious."8

The place which this petition occupies—as First in order—implies adeclaration,thatnootherobjectismoreearnestlyorcordiallydesiredbyus than theHallowing of theNameofGod.This is theultimate end towhicheverythingelseoughttobereferred.Forthisweshouldregardthesupportsoflifeandlifeitselfastrulyvaluable.Forthis,themeansofoursalvation,nay,salvationitself,shouldappeartousworthytobedesired.We are not at liberty to rest satisfied with any good thing which wepossess,sofarasitisours,orcontributestoouradvantageorenjoyment.Ourveryhappinessmustnotbesoughtmerelyforthedelightwhichthepossessionofitwillaffordus.Ahigherobjectis,thatGod'sownproperty,whichwe trulyare,maybebeautifiedandenriched,—that theblessingsfromonhigh,whichcompleteourhappiness,mayprepareusmorefullyfor celebrating the excellencies of the Divine nature,—and that Godhimself may behold with delight the riches of his grace. Our highesthappiness is to be entirely devoted to the Divine glory. Our highestrejoicingistorejoiceinhopeofthegloryofGod.

Ifwewishtohaveitbelievedthatwearesincereinsuchdeclarations,ourfirstcareoughttobe,thatourwordsmaybeprovedbyouractions.Cantheybesupposedtobesincere inseekingthegloryofGod,whoaretheslaves of personal distinction? whose faculties and possessions, whosewildest schemes and pursuits, are compelled to minister to one singleobject—theirownambition?whotakesuchpleasureintheirwealth,theirhonours, their ingenuity or skill, their eloquence, their learning, theircelebratedexploits,—whoaresohighlyelatedbythoseattainments,or,itmaybe,bythemereimaginationofthemwhichtheirownfoolishmindshave indulged,—that theymakean idolof themselves,anddemand, thenotice and applause of the crowd? who regard the gifts of the Divinebountyastherewardsoftheirownfanciedexcellence,andwhoareproudofpossessing,orofimaginingthattheypossess,somerareandsuperior

endowments?2whoemploytheveryworshipofGod,notasthemeansof"giving unto the Lord the glory due unto his name," but chiefly, as anopportunityofmakingthemselvesappeartobeholyanddevout,andwhonot only cherish lofty notions of that holiness, but boast of it in thepresence of others, and in their addresses to God himself?4 who, likebrute beasts, "regard not the work of the Lord, neither consider theoperationofhishands,"oratleastconsideritsoslightly,that,likemostphilosophers, they confine their attention to second causes, and,naturally or wilfully blind, overlook the astonishing displays of theperfections ofGodwhich are contained in hisworks?who, "while theymake their boast of the law, through breaking the law dishonour God,andcausehisnametobeblasphemed?"6whoconductthemselvesinsuchamanner, that, whatevermay be their pretences, they assuredlymockGodevery time theyutter thewords,Hallowedbe thyName?But theirmockery is vain. In opposition to their strongest wishes,—in their ownpersons, if they shall proceed in theirwicked career,—thenameofGodwillbehallowedbyanexhibitionofhis justice,andbyawfulseverityofpunishment.

Again, whenwe claimGod as our Father, and sincerely desire that hisnamemaybehallowed,wemustuseourutmostexertionstopromotethegloryofGod.Thepowersofunderstandingwhichhehasgivenusmustbeemployedincontemplating,knowing,andmeditatingonhisperfections,which he has graciouslymade known to us in theworks of nature andgrace,andinthewordofhissupernaturalrevelation.Thesmallestobjectthat canpresent itself to theeyeor to themind,will supply the richestmaterialsforthispurpose.ItisonlynecessaryforustolearntoperceiveinvisibleobjectstheinvisiblethingsofGod,andtoemploythecreaturesasladdersforascendingtotheMostHighGod.Wemustlayitdownasaprinciple,thatalltheexcellence,light,andbeauty,whichisfoundinthecreatures, exists in the highest perfection in the Creator. We mustaccustomourselvestoviewearthlyobjects,whetherexistinginnatureorin the arrangements of society, as representations of spiritual andheavenlyobjects,andofthethingspertainingtothekingdomofGod.OurLordJesuswaseminentlyskilledinthisart.Themosttrivalobjecthemetwith,—avessel fordrawingwater,oragrainofmustard-seed,2suppliedhim with an illustration of the kingdom of heaven. He advised his

disciples to learn this art, and to apply to grosser objects the chemicalskill, which will extract a spirit out of them by the alembic of devoutmeditation. Above all, we must frequently meditate on those works ofGodwhichareonly taught in theschoolofGrace,andbywhichhehasmanifestedhisgloryinobtainingeternalredemptionforus.Thehighestpowers of the understanding cannot be directed to a nobler object, oremployedinanoblermanner,thaninthecontemplationofTHETRUTHITSELF, and of all the sublime and saving truths concerning himselfwhich THAT TRUTH has been pleased to reveal. In this manner, thenameofGodishallowedbyourunderstanding.

Butwemustnotstophere.TheknowledgeoftheDivineperfectionsmustproduceinuslove,reverence,wonder,andadoration.Letusfrequently,outofthefulltreasureofourheart,exclaim:"OLord,howmanifoldarethywonders!inwisdomhastthoumadethemall:theearthisfullofthyriches.""OLord,ourLord,howexcellentisthynameinalltheearth!whohast set thygloryabove theheavens.When I consider thyheavens, theworkofthyfingers,themoonandstars,whichthouhastordained:whatisman,thatthouartmindfulofhim,andthesonofmanthatthouvisitesthim?"6"Iwillhopecontinually,andwillyetpraisetheemoreandmore.Mymouth shall show forth thy righteousness and thy salvation all theday: for Iknownot thenumber thereof. Iwill go in the strengthof theLordGod:Iwillmakementionofthyrighteousness,evenofthineonly.Iwill also praise theewith the psaltery, even thy truth,OmyGod: untotheewill I singwith theharp,O thouHolyOneof Israel.My lips shallgreatly rejoice when I sing unto thee; and my soul which thou hastredeemed. My tongue also shall talk of thy righteousness all the daylong."Suchviewsof thecharacterofJehovahcannotbebetterormoreaffectingly expressed than in the words dictated by the Holy Spirit. Itbecomesourduty,therefore,toread,meditate,andponderthesewords,that, experiencing those devout affections which the holy prophetsexpressed,wemaybeenabledtomakethemourown.

I cannot refrain, however, from quoting some observations ofEPICTETUS, a Gentile philosopher, but in whose writings somethinggreatly superior to whatmight have been expected from a philosopherandaGentilemaybediscovered. "Ifwewere ingoodhealth,what else

wouldwehave to do in public or private but to adore, andpraise, andblesstheDeity?Whileweweredigging,orploughing,orpartakingfood,itwouldbeproperforustosingahymntoGod.HeisthegreatGodwhogave us instruments for cultivating the earth.He is the greatGodwhogaveushands,who gaveus the capacity of receiving anddigesting ourfood,whocausedustogrowwithoutperceiving it,andtobreathewhilewewereasleep.Thesewoulddeserveseparateascriptionsofpraise,andahymnoffarloftierstrainwouldbedueforthatfacultyofreasonbywhichthesemattersareunderstood.…WhatelsecanalameoldmanlikemyselfdobutpraiseGod?Were Ianightingale, Iwouldperform thepartofanightingale.WereIaswan,Iwouldperformthepartofaswan.ButsinceI possess reason,myduty is to praiseGod. This ismybusiness. This Ifollow.Iwillnotdesertmypostwhileitcontinuestobemine."Iexhortyou,"headds,"tosingthesamehymn."Ohowoughtwetobeashamedofourindolenceandinactivitywhenwereadsuchaholydiscourse,suchapiousinstructionfromthepenofaGentile!Didaphilosopherspeakandactinthismanner?WhatmaybeexpectedfromuswhoareChristians?

As we ought to praise God in his works, we ought to have the samepurpose in our ownactions.Wemust do everythingwith a view to thedivine glory. "In all thy ways acknowledge him." It is a remarkablesentimentwhichoccurs inPirkeAboth,Letall thyworksbedirected tothenameoftheheavens,thatis,toGod.WiththisagreestheinjunctionoftheApostlePaul,Whatsoeveryedo,doitheartily,astotheLord,andnotuntomen.Intheordinarydutiesofcivilsociety,aChristianperformsthe same actions as other men, but not in the same manner. Theyperform them in a civil, he in a spiritualmanner; they tomen and tothemselves,he,toGod.Notinpretence,butfromthesoul,heartily.NotinsomethingswhichappeartohaveamoredirectreferencetoGod,butinallthings,whatsoeveryedo.Notinawaveringorundecidedmanner,—attending to the Divine lawwhen it is found convenient, and, at othertimes,consultingtheviewsofmen,butastotheLord,andnotuntomen.Such is likewise the import of another injunction of the same Apostlerespectingdaily food.Whether thereforeyeeat,ordrink,orwhatsoeveryedo,doalltothegloryofGod.Thisdoesnotmeanthat,ineveryactionofour lives,wemusthavean immediate anddirect intention to glorifyGod.That is impossible inthenatureofthings.ButthechildrenofGod

ought to hold it as a firm and unalterable principle, applicable to alloccasions, that they are dedicated to God; that in all their thoughts,words,andactions,theremustbesomemanifestationoftheperfectionsandgloryofGod;thattheymustobeyhisprecepts inall things,anddoeverythingfromadesiretopleasehim.ThereaderwillfindmyviewsonthissubjectstatedveryfullyintheEconomyoftheCovenants.

The propriety and beauty of this principle would seem to have beenperceived, in somemeasure, by Epictetus, who bids us look to God inevery thingsmallorgreat.FromthewritingsofEpictetus, itappears tohave been adopted by the EMPEROR MARCUS ANTONINUS, whosegolden admonition to himself is to the following effect, "As surgeonsalwayshave their instrumentsathand, ready for instantapplication, sodoyoukeepconstantlyinviewthoseprinciples,bytheaidofwhichyouwill perceive your duties toGod and toman.Do5 every thing even thesmallest insuchamanneras torememberthecloseconnectionofbothwitheachother.FORYOUWILLNOTTRANSACTWELLANYTHINGHUMANWITHOUT AMUTUAL REFERENCE TOWHAT IS DIVINE,NOR,ONTHEOTHERHAND, (anythingdivinewithouta reference towhatishuman).Thesequotationsmustnotbeinterpretedasimplyinganadmissiononourpart, that thegreatdutiesof religion, connectedwithhallowing the name of God, may be equally well learned from theinstructionsofphilosophers,asfromtherecordsofinspiration.Whateveris stated by philosophers falls infinitely below the sublimity of theinspiredvolume,andmay,perhaps,havebeenderivedfromthatsource.You will scarce find in their writings anything approaching to theadmirablepassageswhichwehavenowquotedtillaperiodsubsequenttothepublicationof theGospel.But toreceive fromheathens instructionsand examples of so excellent a description, is fitted to excite a holyjealousy.

Whatever superiority the Gospel possesses above all the instructionsconveyed by philosophers, by legislators, by interpreters of the sacredmysteriesofheathenism,—itisproperthatChristiansshouldexhibit,byasuperiorcourseof life, inwhich the imageof theirheavenlyFather, thepower of themerits of Christ, and the efficacy of the regenerating andsanctifying Spirit, shall brightly shine. It contributes, in the highest

possiblemanner,tohallowingthenameofGod,thattheywhoprofessitshallbe"blamelessandharmless,thesonsofGod,withoutrebuke,inthemidstofacrookedandperversenation,amongwhomtheyshineaslightsintheworld."Theiruprightnessandgodlinessmust leaveall theshowyvirtue of the Gentiles, and all the scrupulous accuracy of Scribes andPharisees,atanimmensedistancebehindthem.These,inshort,are"thefruitsof righteousness,"withwhichwemustbe"filled,"and"whichareby Jesus Christ unto the glory and praise ofGod."2 "Herein," says ourLord,"ismyFatherglorified, thatyebearmuchfruit;soshallyebemydisciples." Nay more, we shall thus be "the glory" of God, and "ofChrist."2

Besides, this glory of God should be so dear to us that nothing couldgrieveusmorethancontemptoftheDivineBeing."Aswithaswordinmybones,"saidDavid,"mineenemiesreproachme;whiletheysaydailyuntome,where is thyGod?"We shouldbeprepared to sacrifice toGod anyglorywhichwemightcallourown,andforHissaketobecoveredwithshame. In this respectwe have the example ofGod's own Son, "I haveglorifiedtheeontheearth;Ihavefinishedtheworkwhichthougavestmetodo."4Now,inwhatmanner,orbywhatwork,hadChristglorifiedtheFather? The Apostle Paul informs us, "Looking unto Jesus, the authorand finisher of our faith; who, for the joy set before him, endured thecross,despisingtheshame."AlltheadoptedsonsofGodoughttofollowthisexampleoftheblessedJesus,reckoningitanhonourthat"theyarecountedworthytosuffershameforhisname."6Letthemmagnanimouslywalkforwardintheroyalpathofholiness,"byhonouranddishonour,byevilreportandgoodreport;"havingnoambition8but"tobeacceptedofGod;" indifferentaboutall thingselse, thoughtheyshouldbe"buffeted,reviled,defamed,madeasthefilthoftheworldandtheoffscouringofallthings."

The saint who is under the influence of those devout affections, mayhappentoseesomeofhisbrethrenenjoyingalargershareofthegiftsofProvidence,occupyingamorehonourableplace in thehouseofGod,orlabouringwith greater zeal for the advancement of theDivine glory. Insuchacasehewillnotbemovedwithenvy.ItwillgivehimpleasurethatthenameofGod ishallowed, eitherbyhimself orbyothers.Conscious

thathe cannot adequately orproperly give glory toGod,hewill rejoicethatothersareready"tosupplyhislackofservice,"andtocontributefarbeyond his own ability to the accomplishment of this great work.Whatever cancelebrate, inanyway, thepraisesofGod,will receivehiswarm invitationandconcurrence. "Singunto theLordanewsong,andhispraisefromtheendof theearth,yethatgodowntothesea,andallthat is therein; the isles and the inhabitants thereof.Let thewildernessand the cities thereof lift up their voice, the villages that Kedar dothinhabit:lettheinhabitantsoftherocksing;letthemshoutfromthetopof the mountains. Let them give glory unto the Lord, and declare hispraiseintheislands."3

Theduty of hallowing thenameofGod, in themannernow explained,may be enforced by a variety of motives. No work in which we couldengagewouldbemoreexcellent,delightful,advantageous,ordesirable.Itis the work of the blessed in heaven, who delightfully spend in it anendlesseternity,andwhofindinitsconstantanduninterruptedexercisethemostperfecttranquillityandrest.Todedicateallthatweare,andallthatwecanperform,totheadvancementofthegloryofGod—isourownglory. Towhom shall we give them if they are withheld fromGod? Towhatshalltheybedevotedbuttothenoblestofallpossibleobjects?

WhyhastheChristianbeenmadewhatheis?ThatGodmaybeglorifiedinhim.Forthispurposehewascreated,andendowedwithacapacityofknowing the thingsofGod, thathemay say, "Where isGodmyMaker,whogivethsongs inthenight;whoteachethusmorethanthebeastsofthe earth, and maketh us wiser than the fowls of heaven?" For thispurposehewas elected byGod through JesusChrist, "according to thegoodpleasureofhiswill,tothepraiseofthegloryofhisgrace,whereinhehath made us acceptable in the beloved." For this purpose he wasredeemedbythebloodofChrist,thathemightbe"amongthefirst-fruitsuntoGodandtotheLamb,andmightsinganewsongbeforethethronewiththosewhohavetheFather'snamewrittenintheirforeheads,asongwhich noman can learn but the hundred and forty and four thousandthatwere redeemed from the earth."For thispurposehewas calledbythegospel,andregeneratedandsanctifiedbytheSpirit,"thatheshouldshowforth thepraisesofhimwhohathcalledhimoutofdarkness into

hismarvellous light." "This people have I formed formyself; they shallshow forth my praise."2 For this purpose, finally, he will at length beglorified, that, with the four living creatures, and the four and twentyelders, and ten thousand times ten thousand, and thousands ofthousandsofholyangels,hemaysay—"Blessing,andhonour,andglory,andpower,beuntohimthatsittethuponthethrone,anduntotheLambforeverandever."4Amen.

DISSERTATIONIX:ONTHECOMINGOFTHEKINGDOMOFGOD

ΕΛΘΕΤΩΗΒΑΣΙΛΕΙΑΣΟΥ

THE wisdom of our Lord Jesus Christ shines conspicuously in all hisdiscourses and actions. A striking instance appears in the summary orabridgementofallthathedidandtaught,whichiscontainedinthisformofprayer.Inmanypointsofviewitisentitledtoourhighestadmiration.Ishall only advert, at present, to the manner in which, in the very fewwords of the opening address, he has laid the foundation for all thepetitionswhichareafterwardsintroducedinthemostbeautifulorder.Hehastaughtustocommencetheprayerbysaying,OurFatherwhichartinheaven. If these words be properly understood, we shall find littledifficulty in deducing from them, by plain and necessary consequence,theremainingpartsoftheprayer.IfweacknowledgeGodasourheavenlyFather, what can bemore natural, than that the glory due to his greatnameshallbetheobjectofourstrongestdesires?Thisistheprayerofhisonly-begottenandeternalSon.Father,glorify thyname.ThosewhoarethesonsofGodbygraceought topresent thesameprayer.Let suchaslovethysalvationsaycontinually,TheLORDbemagnified.Again,ifourFatherdwellsandreignsinheaven,itisourdutytoacknowledgehimas

ourKing,norcanwebetrulysaidtohallowhisnameifwedenyhisroyalMajesty. From such considerations arises a zealous attachment to hiskingdom, which, viewed as the kingdom of our Father, cannot but besupposedtoaffectourowninterestsandprospects.Again, ifGodisourKing,nothingcanbemorenecessarythantoyieldconstantsubmissiontohismosthighandholywill,andtopraythathiswillmaybedoneinearthasitisinheaven.Theremainingpetitionswouldleadusinsomemeasureawayfromourpresentsubject,andtheirintimateconnectionwithwhatwehavenowstatedwillbepointedoutintheproperplace.

Wearenow toexplain thepetition,Thykingdomcome; inwhich thereare three things tobeobserved. I.What is theKINGDOMOFGOD?II.What is the COMING of that KINGDOM? III. What is implied in ourPRAYING,Thykingdomcome?

Beyond all question, GOD is the GREATKING overmen, and over allwhoarehonouredwiththeappellationofGods.Forthou,LORD,arthighaboveall theearth; thouartexalted faraboveallgods.ThekingdomofGodmust be viewed by us in a twofold aspect, asUNIVERSAL and asSPECIAL. I use the phrase, UNIVERSAL KINGDOM, to express hisboundless greatness,majesty, authority, and power over all. "The Lordhath prepared his throne in the heavens; and his kingdom ruleth overall."Thisisthekingdomtowhichthesunwithallthestars,theseawithherwaves, thewindswithall their tempestuousfury, theseasonsof theyearwiththeirvariouschanges,thealternatereturnsofdayandnight,alltheempiresoftheworld,thoughengagedinactsofmutualhostility—aresubject. The angels in heaven render to it willing obedience. Themostrebelliousofthedevils,andtheproudesttyrants,thoughcontrarytotheirstrongestwishes,ownandexecuteitscommands.AsecrectconvictionofitsexistenceisunwillinglyfeltbyAtheiststhemselves(astheyarecalled),theteachersofthatwisdomwhichismadness.InthiskingdomGodhasheavenforhisthrone,theearthforhisfootstool,heavenlyangelsforhisattendants, the clouds for his chariot, thewinds for his horses, wickedmenforhisenemies,lightningsandthundersforhisinstrumentsofwar,hellforaprison,anddevilsfortheblackexecutionersofhisvengeance.Aremarkable acknowledgment of this kingdom was made by kingNebuchadnezzer:"IblessedtheMostHigh,andIpraisedandhonoured

himthatlivethforever,whosedominionisaneverlastingdominion,andhiskingdomisfromgenerationtogeneration:Andalltheinhabitantsoftheeartharereputedasnothing:andhedoethaccordingtohiswillinthearmyofheaven, andamong the inhabitantsof the earth; andnone canstay his hand, or say unto him, What doest thou?" A similaracknowledgmentismadebyallthegodly.3

Besides thisuniversal kingdom,or, as itmaybe called, thekingdomofnature, God has constituted a SPECIAL kingdom over his people,expressly elected for this purpose.This, again, is either the kingdomofGRACEinthisworld,orofGLORYintheworldtocome.ThekingdomofgracemaybelikewisesubdividedintothetwoECONOMIESoftheOLDandNEWTESTAMENTS.

Under the Old Testament God was certainly the king of the people ofIsrael.Withamightyhand,andwithastretchedoutarm,"andbyalmostincrediblemiracles,he"broughtthemoutofthelandofEgypt,outofthehouseofbondage."2"Onthisgroundheclaimedthemtobehisown,andbound them to himself by a solemn covenant. From the top ofMountSinai, while the people were assembled around its base, while thelightningsflashed,thethunderspealed,thewindsroared,themountainssmoked, and the earth shook, he proclaimed to them his most sacredlaws. When they wandered in the deserts of Arabia, he commandedpreparationsforhisservicetobemadewiththemostexquisitesplendourof royalmagnificence.Byapatternexhibited fromheaven,a tabernaclewas erected,—beautified by goodly cedar, enriched with shining gold,adornedby furniture of themost costlymaterial, preparedbyhands ofcunningworkmen,"andlaidoutinavarietyofapartments.Totheoutercourt all the people, provided they were clean from ceremonialuncleanness,hadfullaccess forpresentingtheirhomageandprayers totheking.Theinnercourtwasappropriatedtothepriests,theking'smosthonouredandfamiliarservants.Butintheinnermostcourt,separatedbya curtain of most curious workmanship, and denominated the holy ofholies,stoodthethroneofthedivineglory,whichallmenwereforbidden,onpainofdeath,toapproach,withtheexceptionofthehighpriest,whoentered it only once every year. There, seated on themercy-seatwhichstoodabove"anarkofshittimwoodoverlaidwithpuregold,"—between

cherubims of gold which "stretched forth their wings on high,"2 withtheir faces toward the mercy-seat, and "covering the mercy-seat withtheirwings,"an impressivesymbolof thepresenceofhisMajesty—Goddwelt.Thencehegave forthhisoracles,answeredprayers,andshuttinghimselfup,asitwere,inthatplaceofconcealment,excitedtheaweandreverence of his people. "The Lord reigneth; let the people tremble: hesittethbetweenthecherubims;lettheearthbemoved."Timewouldfailus to tell the rest, how God sustained in all respects the dignity of amonarch,howhe regulated the affairs ofpeace andwar, conductedhispeople into the land promised to their fathers, arranged the wholecommonwealth, gave them magistrates and judges furnished with hisowninstructions,andinshortappointedeverythinginsuchamannerastodependentirelyonhisownwillandpleasure.Thustheformofpoliticalgovernment established among the children of Israel was every wayentitledtothenameofatheocracy.ThiswasacknowledgedbyGideon,inapiousandbecomingmanner,whenthepeopleproposedto investhimwithhereditarypower."Iwillnotruleoveryou,neithershallmysonruleoveryou:theLordshallruleoveryou."

Indirecting your attention to the kingdomofGodover Israel, I donotwishyoutoviewitonlysofarasitwascivil,andresembled,innosmalldegree, the outward formof the governments of thisworld.Under thisveilmattersofgreatermomentlieconcealed.AllthesethingsprefiguredthekingdomofGod in thedays of theMessiah, and the conditionof abetterchurch.Thetendencyofthesesolemnpreparationswastoimpresson thepeople of Israel thebelief that theirhighesthappinesswouldbeobtained by rendering a sincere and conscientious obedience to thespiritualkingdomofGod.Theywere intendedto informthemthattheymust be separated from other men by the unchangeable decree ofelection,broughtoutoftheslaveryofsinandSatan,intothetruelibertyof the children ofGod, and united to himby a gracious covenant; thattheymusthavethelawwritten,"notintablesofstone,butinthefleshlytablesoftheheart:"thattheritesandceremoniesmustleadthemtotheofficesandblessingsoftheMessiah;thattheymustobtainaccess,nottoatabernacleortemplemadewithhands,ortoanytypicalpresenceofthedivine being, but to God himself, who promised that "he would be tothemforasanctuary;"3thattheymustnotonlydwellinJehovah'sland,

butpossess it as apledgeofheaven, of the inheritancewhich that typewasintendedtoprefigure.Inshort,thekingdomofGodoverIsraelwasnot merely civil, so far as they had a commonwealth in the land ofCanaan; but was likewise ceremonial, figuratively representing higherand better things, so far as they constituted the church of the OldTestament.

Butwemust not stop even here.Godhad likewise a spiritual kingdomoverthem,sofarasthedispensationofthatperiodallowed.Wemustnotimagine that the Jewish ceremonies were solely intended to prefigurethose blessingswhich other believerswere to enjoy at a distant period.TheywerethesacramentsandsignsofthoseblessingswhichallthepiousIsraelitesatthattimeenjoyed.ThepeopleofGodwereactuallydeliveredfromthekingdomofSatan,and"fromthispresentevilworld,"andmadepartakers of those privileges in which an Apostle informs us that thekingdom of God consists,—of righteousness and peace, and joy in theHolyGhost.Theyhad righteousness, both as justified and as sanctifiedpersons. They had peace, being reconciled to God by the blood of theMessiah,whichwastobeshed"whenthefulnessofthetimewascome."Theyhadalsotheconsciousnessofthatpeace,thedelightfulcomposureofmindarisingfromthatsource,andjoyintheHolyGhost.Foralltheseblessings,Davidpraysinthefullbeliefthattheywillbegranted.Atothertimes he praises God in lofty terms for having bestowed them. Theconclusion from the whole is, that God had a threefold kingdom inancientIsrael,—political,ceremonial,spiritual.

The last of the three is acknowledged by themodern Jewish teachers,who,borrowingthephraseologyoftheancientHebrews,denominatetheinward fearand loveofGod"theentireworkingsof theheavens."Theyfrequently tellus that, in repeating thePhylacteries, it isproper first topronouncethesewords,"Hear,OIsrael,theLordourGodisoneLord,"beforepronouncing thatotherpassage,"And itshallcometopass, ifyeshallhearkendiligentlyuntomycommandments,whichIcommandyouthisday,tolovetheLordyourGod,andtoservehimwithallyourheart,andwithallyoursoul."2Thereasonassignedbythemforfollowingthisorderis,thatamanoughttoundertakefirstthekingdomoftheHeavens,and next the yoke of the commandment. Accordingly, the repetition of

the formerpassage isconstantlydesignatedbythemtheundertakingofthe kingdom of the heavens. A bridegroom, on the evening of hismarriage,was generally understood to be exempted from repeating thePhylacteries.ButRabbiGamaliel,theyassureus,refusedtoavailhimselfofthatexemption,assigningthereasonthathewouldnot,evenforabriefspace, separate himself from the kingdom of the heavens. In the bookZohar, the question is put, "What is the yoke of the kingdom of theheavens?"Towhichthereplyisgiven,"ToserveGodinfear,inthefearofwhichitiswritten,ThefearoftheLordisthebeginningofwisdom."2

YetvariouspassagesofScripturedocertainlyspeakasifthekingdomofGod,or,whichisthesamething,thekingdomoftheheavens,werenottobe expected till after the Messiah had appeared. Hence John and ourLord himself said, "The kingdom of Heaven is at hand." Christ "wasdemanded of the Pharisees when the kingdom of God should come."4Joseph of Arimathea "waited for the kingdom of God." It is notimprobablethatthephraseology,takeninthissense,wasborrowedfromthe ProphetDaniel, who, after describing the four greatmonarchies ofthe then known world, calls our attention to the kingdom of God inChrist,towhichalltheGodlylookedforwardwitheagerdesire."Isawinthe night visions, and behold, one like the Son ofMan, camewith thecloudsofheaven,andcametotheAncientofDays,andtheybroughthimnear before him. And therewas given him dominion, and glory, and akingdom, that all people, nations and languages should serve him; hisdominionisaneverlastingdominionwhichshallnotpassaway,andhiskingdomthatwhichshallnotbedestroyed."6

In theGospel, accordingly, thekingdomofGod is scarcelyeverused inanyothersensethanasdenotingthatstateofdignityandfreedomwhichbelongs to the church of the New Testament under the reign of theMessiah. That kingdom of God is distinguished, not only from theuniversalkingdom,orkingdomofnature,whichisalwaysthesame;butfromthespecialkingdomofGod,asitexistedundertheOldTestament.At that time it was a civil kingdom, accomodated to the character of asingle nation,—a ceremonial kingdom, abounding in figurativerepresentations,—andaspiritualkingdom,though"inbondageundertheelements of the world." But now it has nothing human,—no rulers or

elderswhomightseemtosharewiththeheavenlykinginthegovernmentof the church,—nothing worldly,—no wordly sanctuary. It is in everyrespectthekingdomofGod,andthekingdomoftheheavens.

ItisthekingdomofChrist,butforweightyreasonswasascribedbyChristtotheFather.For(1.)AtthetimewhenChristenjoinedthisprayeronhisdisciples,heappearedintheformofaservant,whocamenottoseek,orto appear to seek, his own glory, but his glory that sent him. (2.) TheFatherreignsinChrist.TheFatheranointedhimtobeKing,andgaveinsubjectiontohimthepeoplewhomheredeemedandwhomhepurchasedtobetheFather'sproperty.Theyhavethe"Father'snamewrittenontheirforeheads."4Botharementioned together in thesewords.Now is comesalvation and strength, andTHEKINGDOMOFOURGOD,ANDTHEPOWEROFHIS CHRIST. Lastly "cometh the end, when he shall havedelivered"allhiseconomicalormediatorialkingdom"totheFather,thatGodmaybeallinall."2Withperfectpropriety,therefore,Christ,towhomthis kingdom truly belongs, chose to speak of it as the kingdom of theFather.

This conditionof thechurchof theNewTestamentmaybeviewed inatwofoldaspect,initsoutwardandinwardform.Itsoutwardformconsistsinthepreachingofthegospelandtheadministrationofthesacraments,towhichmaybeaddedecclesiasticaldiscipline,whichagreatdivinehasjustlydenominatedtobethethroneofChristreigninginthechurch.Inthis sense,when the Jews, towhom the gospel hadbeenpreached andconfirmed bymanymiracles, "demanded of himwhen the kingdom ofGod should come, he answered, The kingdomofGod isAMONGYOU.TheysawGod,theKing,presentamongthem, inthepersonofhisSon,andheardthewordofthekingdompubliclypreached,thoughneithertheone nor the other was understood by them, or received by faith. TheyexpectedakingdomofGodofsuchadescriptionthattheMessiahshouldcomeinthenameoftheLord,tofreethemfromtheyokeoftheGentiles,and to bestow upon them every kind of riches and grandeur. Christaffirmsthat thekingdomofGodwillnotcomewithsuchworldlypompand magnificence,—with such splendour, wealth, and triumph,anticipated by the Pharisees,—as are fitted to attract observation. Hedeclares it to consist in the publication of the gospel, attended by the

influencesoftheHolySpirit,bymeansofwhich,thoughnotunderstoodby themselves, "the kingdom of Godwas among them." CompareMat.12:28,"IfIcastoutdevilsbythespiritofGod,thenthekingdomofGodiscome unto you." In the thirteenth chapter of the same book, thepreaching of the gospel, with its various consequences and fruits, isfrequently calledTheKingdomofHeaven,which is there illustratedbyvarioussimilitudes.Inthispointofview,allwho,byoutwardprofession,whether sincere or hypocritical, receive the glad tidings of freedom,belongtothekingdomofGod.ComparealsoMat.8:12,THECHILDRENOFTHEKINGDOMshallbecastoutintoouterdarkness.Thatis,thosewho, by outwardprofession only,were in covenantwithGod. Such aresaidtolietoChrist,ortoyieldtohimfeignedobedience.

The Inward Form of this kingdom consists in the following things. Inelectbelieversthepowerofsinandofthedevilisbrokenbyregenerationandsanctification.ThelawofGodisinscribedintheirhearts.Theyyieldready and cheerful obedience toGodboth in soul andbody. Insteadofthose strong and sinful passions which formerly agitated their minds,therespringsupadelightfulcomposure,peaceandjoyintheHolyGhost.Believers,thusclaimedasGod'sproperty,arekept2byhispowerinfaith,and holiness. Under the banners of Christ, their general, they fightbravelyagainstSatan,andwillnotlaydowntheirarmstillthebattlehasbeen fought, and a complete victory obtained. Where these things arefoundthekingdomofGodtrulyexistsinthesoulsofmen.

WhatwehavehithertosaidbelongstotheKingdomofGrace,whichwillbe completed in the KINGDOM OF GLORY. By this expression isunderstoodthatmostblessedconditionoftheChurchinheaven,when,—after all their enemies have been subdued, all the remains andconsequencesofsinhavebeenremoved,—alltheelectofallagesfromthebeginningtotheendoftheworldhavebeencollectedintoone,—allthingsshallbesubjecttoGod,andshallproducethemostperfectenjoymentofeverlastinghappiness.A sublimeviewof this subjecthasbeengivenbytheApostlePaulundertheguidanceofinspiration.

The preceding observations must have sufficiently showed that thekingdom of God, which is now under consideration, is neither theuniversalkingdomofGod,northatkingdomwhichhehadinapeculiar

manner over ancient Israel, but the kingdom of God as it was to bemanifestedundertheeconomyof theNewTestament.Wecomenowtoinquire what we are to understand by the COMING of that kingdom,which, if I am notmistaken,may be viewed in a twofold aspect. 1. AsrespectstheUniversalChurch.II.AsrespectsIndividualBelievers.

With respect to the Universal Church, the kingdom of God camegradually.ThefollowingSTEPSwilldeserveourattention.(1.)Whenthedoctrine of the gospel was publicly preached by our Lord and hisApostles, confirmed by miracles, accomplished by the death of Christ,vindicated by his resurrection from the dead and ascension to heaven,sealedbythepouringoutoftheHolySpirit,andmadeefficaciousbytheinfluencesofthesameSpiritfortheconvictionandsavingconversionofmany.Then "theLord sent forth the rodof"Messiah's "strength out ofZion, thathemight rule in themidstofhis enemies,"bywhomhehadlately been crucified. Then was fulfilled, or, at least, then began to befulfilled the Lord's prediction, "Verily I say unto you, there be somestandingherewhichshallnottasteofdeathtilltheyseetheSonofMancoming in his kingdom."2 From the events which then happened, itbecame the privilege and the duty of "all the house of Israel to knowassuredlythatGodhathmadethatsameJesuswhomtheycrucifiedbothLordandChrist;andthatthekingdomofGodhadthusbeenmanifestedin themidst of them. (2.) The kingdom of God advanced another stepwhenthegospelwaspreachedtotheGentiles,andwhentheyreceiveditby faith.Thishadbeen the subjectofprophecy. "It is a light thing thatthou shouldst be my servant, to raise up the tribes of Jacob, and torestore the preserved of Israel: I will also give thee for a light to theGentiles, that thoumayestbemysalvationunto theendof theearth."4Andagain,"Declarehisgloryamongtheheathen,hiswondersamongallhispeople.GiveuntotheLord,Oyekindredsofthepeople,giveuntotheLordgloryandstrength.GiveuntotheLordtheglorydueuntohisname;bring an offering, and come into his courts." And was it not a mostremarkablesignofthekingdomofGodthattheHeathens,whohadbeenat the greatest possible distance from the communion and worship ofGod,whohadbeen sunk in idolatryand in the lowestdepthsof vice,—wereconvertedtoservetheGodofIsrael,andtotakehismostholylawfor the guidance of their worship? This distinguishing mark of the

kingdom of God was described by the ancient prophets in the sweetstrainsofpoetry.OtherpartsoftheOldTestament,besidesthosequotedbelow,speak thesame language.TheApostles,bypreaching thegospel,accomplishedallthistotheconvictionandastonishmentofmany.

(3.)ThekingdomofGodcamewhentherebelliousJews, the inveterateenemiesofthatkingdom,who"neitherwentinthemselves,norsufferedthose that were entering to go in," were signally punished; when theirpolityandcarnalworship,togetherwithJerusalemandtheTemple,wereoverthrown;when thepeopleofGodobtained that full exemption fromall the bondage of ceremonies which, though bestowed on them as anundoubted right, was not fully enjoyed while the temple so muchvenerated "wasyet standing."Fromthat time theJews "saw theSonofMan sitting on the right hand of power, and coming in the clouds ofheaven."3TheLordissaidto"comeintheclouds"whenhecomesfortheexecutionofanydivinejudgments."BeholdtheLordridethuponaswiftcloud, and shall come into Egypt." By the destruction of their city andtempletheJewscametolearnthatintheMessiahGodreignsgloriously.Then was fulfilled that saying of our Lord, "But those mine enemies,which would not that I should reign over them bring hither, and slaythembeforeme."IntheJewishschoolsaperversenotionrespectingthekingdom of God had long prevailed. They imagined that the MessiahwouldcutoffallnationsthatwouldnotconformtotheJewishlaw,—thathewoulddeliverthemfromtheyokeoftheGentiles,formamongthemaworldly kingdom, and bestow upon them the highest prosperity andenjoyment. But the event proved far otherwise. The disobedient Jews,withalltheiroutwardworship,wererejectedbytherighteousjudgmentofGod;while theGentileswereplaced in their stead, andpermitted toserve God without the yoke of the Mosaic ritual, in the liberty of thekingdomofheaven.

(4.)AnotherstepintheprogressofthekingdomofGodmustbeassignedto those timeswhen theChurchwasdelivered fromthepersecutionsofthe Gentiles, appeared openly in public, and began to conduct thegovernmentoftheworld.FromthatperiodtheChristianreligionwasnotonly favoured, but embraced, openly professed, defended, and adornedwith the highest splendour, by emperors and princes. This was done

underConstantine theGreat,with theearnestassistanceofhismother,the Empress Helena. "And the great dragon was cast out, that oldserpent,calledtheDevil,andSatan,whichdeceiveththewholeworld;hewascastoutintotheearth,andhisangelswerecastoutwithhim.AndIheardaloudvoicesayinginheaven,Nowiscomesalvation,andstrength,andthekingdomofourGod,andthepowerofhisChrist:fortheaccuserofourbrethreniscastdown,whichaccusedthembeforeourGoddayandnight."ThenthesaintsbegantojudgeHieworld;thatis,Christianmen,who till now had been dragged before the tribunals, most unjustlycondemned,most cruelly punished,—presided in the courts of law, andheldtheofficesofmagistracyintheRomanCommonwealth.3

(5.)Again, thekingdomofGod came,when the churchwas freed fromhuman institutions, from the superstition, idolatry, and tyranny of theRoman Babylon; when the power of that second beast was greatlydiminished,thenakednessofAntichristandofAntichristianismexposed,theeverlastinggospelagainproclaimed,andthedoorsthrownopentoallwhoweredesiroustoescapefromthatBabylon.Withintherecollectionofour fathers this was accomplished by that glorious Reformation in thelightofwhich,bythekindnessofGod,wenowwalk.Tothosetimesthefollowingpassagemaybeappropriatelyapplied:"Isawanotherangelflyinthemidstofheaven,havingtheeverlastinggospeltopreachuntothemthatdwellontheearth,andtoeverynation,andkindred,andtongue,andpeople,sayingwithaloudvoice,"FearGodandgiveglorytohim;forthehourofhis judgment is come;andworshiphimthatmadeheaven,andearth, and the sea, and the fountains of waters. And there followedanotherangel,saying,Babylonisfallen,isfallen,thatgreatcity."2

(6.) The kingdomofGod,we have reason to expect,will yet come in amoreremarkablemanner,whenBabylonshallfalltorisenomore,whenthe kingdom of Antichrist shall be destroyed, and when the eventsdescribedwithcopiousandsplendidimageryintheeighteenthchapterofthe book of Revelation shall receive their accomplishment. That thisdestruction of Babylon will not take place on the last and great day isevidentfrommanyconsiderations.Inthe4thverse,thosewhobelongtothepeopleofGodarecommandedto"comeoutofher,thattheybenotpartakersofhersins,andthattheyreceivenotofherplagues."Inthe9th

and 10th verses, it is said that the "kings of the earth, who havecommittedfornicationandliveddeliciouslywithher,shallbewailherandlament forher,when they shall see the smokeofherburning, standingafaroffforthefearofhertorment."Inthe11thverse,wearetoldthat"themerchants of the earth shall weep and mourn over her; for no manbuyeth their merchandise anymore." In the 17th and 18th verses it isadded,"Andeveryshipmaster,andallthecompanyinships,andsailors,andasmanyastradebysea,stoodafaroff,andcriedwhentheysawthesmokeofherburning."Inwhateverwaythesethingsareexplained,theyareofsuchanaturethattheycannottakeplaceonthelastday,andmuchlessatastilllaterperiod.

The kingdom of Christ and the kingdom of Antichrist are so entirelyopposedtoeachotherthatthedestructionofthelatteristheincreaseofthe former. Immediately after the fall of Babylon, John heard "a greatvoiceofmuchpeopleinheaven,"whichisarepresentationofthechurch,"saying,Alleluia, salvation, and glory, andhonour, and power unto theLord our God." And again, "I heard as it were the voice of a greatmultitude, andas the voiceofmanywaters, andas the voiceofmightythunderings, saying, Alleluia, for the Lord God omnipotent reigneth."2Immediatelyafterwards,JohnsawChrist sitting "onawhitehorse,andon his headweremany crowns; and he had on his vesture and on histhighanamewritten,KINGOFKINGSANDLORDOFLORDS."Next,hesaw "the Devil and Satan bound a thousand years, and cast into a pitwhich was shut up and sealed, that he should deceive the nations nomore,tillthethousandyearsshouldbefulfilled,whenthesoulsofthemthat were beheaded for the witness of Jesus, and which had notworshipped thebeast,neitherhis image,neitherhad receivedhismarkupon their foreheads, or in their hands, should live and reign withChrist."2DuringwhatthousandyearsSatanhasbeenboundIdonotfindinthehistoryofthechurch.ItdoesnotappearthatatanytimetheDevilhasbeenso longbound.First,he led thenationsastrayby theheathenidolatry;—next,byanidolatrycloselyresemblingit,theAntichristian(forin both the dragon exerted his power),—and lastly, by the dreams ofMahomet, bywhich he captivated all the East, and thewhole of India,withtheexceptionof thatpartof itwhichisstillheathen.Icannottakethe libertyof interpretingthatreignofa thousandyears,asreferringto

the everlasting reign of Christ in heaven, for it is expressly said, that"when the thousand years are expired, Satan shall be loosed out of hisprison,andshallgoouttodeceivethenations."Henceitfollowsthatweoughttobelieve,andhope,andprayforthatperiodwhentheeventwillprovetobethebestinterpreterofanobscureprophecy.

ThatdestructionoftheAntichristiankingdomwillbeaccompaniedbyaglorious and national conversion of the Israelites to the Lord Christ,whichwillbetothewholechurchas"lifefromthedead."Rousedbytheirexample, the most distant nations—not excepting those which wereformerlymosthostiletothepeopleofGod,—willapproachthethresholdoftherenewedchurch,and"allnationsshallflowintoit."2"Inthatdayshall Israelbe the thirdwithEgyptandwithAssyria,evenablessing inthemidstoftheland;whomtheLordofHostsshallbless,saying,BlessedbeEgyptmypeople,andAssyriatheworkofmyhands,andIsraelmineinheritance."Under thenameand emblemof theAssyrians, one of thenations included in this enumeration,a specialprophecy respecting theconversionoftheTURKSisnot improbablyintended.Whatevermaybeinthis,thelightoftheeverlastinggospelandofsavingwisdom,scatteringitsrays ineverydirection,will shinewithextraordinarybrightness,andtriumphoverthedarknessoferrorandignorancewhichhasoverspreadthe world. To this will be added a brightness of holiness worthy of itsdivine author, and spiritual joy arising from a delightful sense andexperienceof the goodnessofGod.When "theRedeemer shall come toZion,anduntothemthatturnfromtransgressioninJacob,"5(which,theApostlePaulinformsus,meansthat"allIsraelshallbesaved,")thenshallitbesaidtoJerusalem,"Arise,shine,forthylightiscome,andthegloryoftheLordisrisenuponthee.For,behold,thedarknessshallcovertheearth,andgrossdarknessthepeople;buttheLordshallariseuponthee,andhisgloryshallbeseenuponthee.AndtheGentilesshallcometothylight,andkingstothebrightnessofthyrising."2Thenshallthenations,unitedbythebondsoffaithandlove,adoreandworshiptheoneGodinChrist,according to the institutionsofhisword."AndtheLordshallbekingoveralltheearth:InthatdayshalltherebeoneLORD,andhisnameone.Anditshallcometopass,thateveryonethatisleft,ofallthenationswhich came against Jerusalem, shall even go up from year to year toworshiptheKing,theLordofHosts,andtokeepthefeastoftabernacles."

The feast of tabernacleswas themost joyful of the festivals among theIsraelites,andwasthelatestinthesacredyear.Itafforded,therefore,themost appropriate illustration of those joyful times, preceding theconsummation of all things, which will yield to the people of God thehighestdelight.

One of the divine appointments connected with that festival isparticularlyworthy of notice. The number of burnt-offeringswas everyday diminished.On the first day thirteen bullockswere offered: on thesecond,twelve;5onthethird,eleven;andsoontilltheystoppedatsevenbullocks. Thismay intimate that during that great peace and abundantprosperityof theChurch,knowledge, faith, love,andzeal for thedivineworship, will be gradually diminished. The whole tenor of inspiredprophecy seems to lead us to believe that the happiest of all theconditionsof theChurchwillnotcontinuetill theendof theworld,butthatungodlinesswillbydegrees resume its formervigour,and that, forthechastisementof theChurch,shewillbecalledtoengage inrenewedwarfare with those formidable enemies who are described by theprophetsunder thenamesofGogandMagog.When thoseenemiesareovercome,theLordwillcometojudgment,—willsanctifyandglorifyhisChurch, andbestowuponher eternalblessedness inheaven,while "theDevilshallbecastintothelakeoffireandbrimstone,wherethebeastandthefalseprophetare,andshallbetormenteddayandnightforeverandever."3This is the latestandmostgloriousCOMINGof thekingdomofGod,thelast,theunchangingobjectofallourprayers.

ThecomingofthekingdomofGodhasthusbeenconsideredwithrespectto the Universal Church. We are now to view it with respect to electindividuals. To them likewise the kingdom of God COMES by varioussteps. (1.) When God, by his wonderful providence, bestows on anyperson themeans of grace, without which an adult is scarcely, if ever,brought out of the bondage of sin or Satan into a state of grace. Thegospel, as we have repeatedly stated, is the word of the kingdom. (2)When a person is regenerated by the Spirit ofGod through the gospel.Thenarethegatesoftheheartthrownopenthat"thekingofglorymaycome in."Then isSatan,with theoldman,driven fromhis throne,andnailedtothecrossofChrist.Thenisthelawoflibertyandofthekingdom

proclaimed in the soul of the spirit of grace, andwritten on the heart,whileallthefaculties,bothofsoulandbody,yieldcheerfulobediencetoGod.Then, inaword, "he isdelivered fromthepowerofdarkness,andtranslatedintothekingdomofGod'sownSon,"2whichtakesplacefromthatverydaywhen"heheardandreceivedthegraceofGodintruth."(3.)When a remarkable increase of grace,—of knowledge, comfort, andholinessisapparent;particularlywhenithasbeenprecededbyalanguid,melancholy,sinful,anddistressedconditionofmind.(4.)Whenthesoulisfreedfromitsconnectionwiththebody,inwhichithadmaintaineditswarfarewiththebodyofsin,—isreceivedintoheaven,andadmittedtoanearerenjoymentofGod,andtoaslargeashareofhappinessasthesoulcan enjoy in a state of separation from the body.4 (5.) When, at thegloriousresurrection,thesoulshallbeunitedtothebody,andthewholeman shall be glorified, and admitted to themost perfect enjoyment ofGodSucharethestepsbywhichthekingdomofGodcomes.

At the timewhen the Lord Jesus instructed his disciples to pray, THYKINGDOM COME, all these manifestations of his kingdom were stillfuture, and the greater part of them, concealed among the secretpurposes of God, were properly understood by a very small number.Godlypersons,therefore,ofthosetimes,whentheyofferedthispetition,must have satisfied themselves with the best conceptions which it waspossible for them to form respecting the kingdom of God. All thingsbeyondthistheywouldleavetoGod,asbelongingtoanewdispensation,in the course of which they would be more clearly revealed, morecopiously explained, more fully and abundantly accomplished. It hasbeenourprivilegetoseenotthecommencementonly,butthewonderfulprogress and amazing increase of that kingdom. Every time, therefore,thatwepresentthisprayer,itisourdutytoofferthanksgivingstoGodforwhat has been hitherto accomplished towards the advancement of thiskingdom,toexpressourhighsatisfactionandlivingjoy,andtopraiseandbless the Author of this glorious work.We ought next to pray that hewould be pleased to bring the work to a conclusion, by sanctifyingourselves, by completing the whole church, and by fulfilling all theprophecies,—entertaining the assured hope that he who has fulfilled apart will fulfil the remainder in due time. All thesematters have beenexplainedtouswithgreaterdistinctnessthantotheancientbelievers.If

onourpartweexpressthemmorefullyandclearly,itwillbethefruitofspiritualwisdom,andwillbeacceptableinthesightofGod.Wehavenoright,certainlytodictatetotheDivineBeingwhatisproperforhimtodo.Thiswouldbealtogether inconsistentwith themodestywhichbecomesus,andwiththereverenceweowetothedivinemajesty.Butletusfreelyownthatwehavenotaltogetherneglectedtomeditateuponhisword,orto"considertheoperationofhishands,"andthatwearenotmorereadyto praise him for the past, than to anticipate with confident hope thefuturecommunicationsofhisgoodness.

Wecomenowtoconsiderthosereflectionswhichoughttobeproducedinourmindsbyanattentiveconsiderationofthispetition.Andfirstofall,ifit is our duty to pray that the kingdom of God may come, the prayerimpliesaconfessionthatwearebynatureoutofthekingdomofGod,anddestituteof itsprivileges, "withoutChrist, strangers fromthecovenantsofpromise,havingnohope,andwithoutGodintheworld."BysinmanwithdrewhimselffromthegovernmentofGod.Fromadesiretobecomehisownmaster,hesoldhimselftoSatanforthefruitoftheunhappytree,and became the degraded slave of the Devil, and of his own depravedlusts.Allthisnodoubtishighlywicked.ItwasnotinthepowerofmantowithdrawhimselffromGod,hisrightfulownerandLord.TheDevilhadnorighttoenticeorseducethosewhowereGod'sproperty,ortoalienatethemfromtheircreatorandking.Butasthejustpunishmentofhissin,itpleased God to subject man to sin and to the Devil, to be miserablydistressed and tormented by both, agreeably to that just sentence, "ofwhomamanisovercome,of thesameishebrought inbondage."IfwelookonlyattheheinouswickednessoftheirtemptertheDevil,thosewhoare temptedbyhimare"thecaptivesof themighty,andthepreyof theterrible;"butifwelookatthejusticeofGod,punishingmanforhisowntransgression,anddeliveringhimtotheDeviltobetormented,—theyareinthisrespect"lawfulcaptives."2

"Ohthatmyheadwerewaters,andmineeyesafountainoftears,thatImightweep" for the conditionof thosewhoare the subjectsof suchanunjust and cruel lord! But he is not their lord. He is the jailor, theexecutioner,of thefiercewrathofGod.Hekeepsthememployedinthewretched occupations of a most degraded and laborious slavery. He is

their rigid taskmaster, who drives them, bound in the chains ofeverlastingdarkness, to the commissionof perpetual crimes.He allowsthem do rest but to amuse themselves with empty dreams, while hewatches themwithmalignant vigilance, holds themmore firmly in hissnares,andmoresecurelyconveysthemtohell.Therewillheemployhishighest,hisunceasingexertionsintormentingthemwith"thewormthatdiethnot,andthefirethatnevershallbequenched."4Thisconditionisnot confined to those whose crimes have rendered them odious anddetestable.Itistheconditionofusall,solongasweremaininthatstatewhich we derive from our connection with Adam. There are only twogreatempiresintheworld.TheoneistheempireofGod;theotheristhatoftheDevil,whoisthegodofthisworld.Whoeverdoesnotbelongtothekingdom of God, in which nothing but happiness is to be found,mustbelongtothekingdomoftheDevil,whichcontainsonlyunmixedmisery.O that this truth could be impressed on the blind, deaf, mad, andthoughtlessmortals,whotakeafoolishpleasureintheirownchains,andgo down bound into perdition; "if God peradventure will give themrepentancetotheacknowledgingofthetruth,andthattheymayrecoverthemselvesoutofthesnareoftheDevil,whoaretakencaptivebyhimathiswill."

Again,ifitbeourdutytopraythatthekingdomofGodmaycometousandtoothers,theprayerimpliesaconfessionthatwecannotofourselvesbreak the chains of themost cruel slavery, or rise to the liberty of thekingdomofGod.Theyarewretchedmortalskeptboundinthechainsoftyrannybythegodofthisworld.Hehathblindedtheireyesthattheymaynotseetruelibertyorthepaththatleadstoit.Hekeepssostrictaguardovertheirwillandaffections,thattheydonotevenapplytheirmind,ordevoteanyseriousthought,tothrowingofftheyokeofthemostdebasingslavery. He deprives them so completely of all wisdom, that, likemadmen,theyregardtheirfettersastokensoffreedomandinstrumentsof pleasure. Thus "the strong man armed keepeth his palace, and hisgoods are in peace: till a stronger than he shall come upon him, andovercomehim,andtakefromhimallhisarmourwhereinhetrustedanddividethespoils."Butthat"strongerman"is"thekingofglory,theLordstrongandmighty,theLordmightyinbattle."2Whatthenremainsforusbuttomakeanhumbleconfessionofourweakness,tofleetothecitadel

of his salvation, to supplicate with earnest prayers the greatest of allkings,thathe,whoalonecan,willmakeusfreefromthechainsofsinandSatanandadmitustohisownkingdom?Healoneitiswho,contrarytoeveryappearanceofpossibility,canmakeforhispeopleawaytoescape."Shallthepreybetakenfromthemighty,orthelawfulcaptivedelivered?But thus saith theLord,Even the captivesof themighty shall be takenaway, and the prey of the terrible shall be delivered: for Iwill contendwithhimthatcontendethwiththee,andIwillsavethychildren."

These are no doubt amazing views. But they are true. This kingdomofGod is foundedon impossibilities. It ismore contradictory in its originthan the first kingdom of nature. The one arose fromwhat was not inbeing, the other fromwhat could not be.What is notmay spring intoexistence at the call of God. But to bring to life what is unrighteous,condemned,andinvolvedineternaldeath,isopposedtothenatureandattributes of God. There is no life without righteousness. But whereunrighteousnessisthererighteousnessisnot,anditsplaceissuppliedbycondemnationanddeath.HewhomGodjustlycondemnstodeathcannotjustlybemadeto live.Inhim,therefore,Godcannotreign.There is thelawwhich,whileitcondemnsthesinner,cannotcondemnthesinwhichaccuseshim.Thereistheflesh,orthenaturedeprivedoftheguidanceoftheSpirit,whichcannotbesubjecttothelaw.Thereis"thefriendshipof"theflesh,"whichisenmityagainstGod."HeknowsGodtobehisenemy,and cannot know him as an object of love to the sinner, or if in anyinstancehesupposehimtobekindandmercifultothesinner,he"thinksthat he is altogether such an one as himself."2Hemust therefore hateGod Thus, ere the new kingdom of God can spring up, impossibilitiesmust be effected. The law, which could not condemn the accusing sin,mustcondemnit.Thefleshmust"savourthethingsthatbeofGod."Theunrighteousmanmust be pronounced righteous by theRighteousOne,whocannotlie,"cannotdenyhimself,"4cannotbelikethesinner.NonebelongstothekingdomofGod,noneknowsandperceivesitstruenature,whoisnotconvincedthat itarisesoutof impossibilities.Andnoneseesthisimpossibilityofsalvation,whodoesnotseethekingdomofGod,andfeel that it isspringingup inhisownbreast.The twothingsareknowntogether.Whatis impossibleforeverycreature,whatGodalonecando,Godalonedoes.

When,therefore,wepray,thykingdomcome,weacknowledge—(1.)OurinabilitytoreachthekingdomofGod.(2.)Theutterimpossibility,sofarasregardscreatures,thatsinfulmanshouldbeapartakerofthekingdomof God. (3.) Our hope in the all-sufficiency of God, who can and willaccomplish what would have been impossible to us and to all thecreatures in the universe. A devout meditation on these truths has apowerfuleffectinpromotingChristiangodliness.

Besides,fromthispetitionitself,andfromtheorderinwhichitisplaced,wemayconcludethat,nexttothehallowingofthedivinename,nothingismoreworthyofourdesirethanthecomingofthekingdomofGod.Inthis kingdom all our happiness is placed. For (1.) It is a kingdom ofperfectrighteousness.Ourking isholiness, justice,goodness."Inmercyshall the throne be established; and he shall sit upon it in truth in thetabernacle of David, judging, and seeking judgment, and hastingrighteousness." "Justice and judgment are the habitation of his throne;mercyandtruthshallgobeforehisface."3"Thesceptreofhiskingdomisarightsceptre."Thelawofthekingdomis"thelawofliberty."5Fortruelibertyconsistsindoingwhatyouchoose,itbeingalwaysunderstoodthatnoonecandeliberatelychoosewhatdoesnotbringsolidpleasuretothemind, that nothing is pleasant but what forms a good conscience, thatnothing can produce a good conscience but a firm and well groundedbelief thatouractionsareagreeable to thewillofGod.Hence it followsthat,inproportionasanymanisdevotedtotheserviceofGod,heenjoysthehigherdegreeofliberty.(2.)Itisakingdomofboundlesswealth.ThemagnificentaccountswhichthesacredhistorygivesusoftherichesofthekingdomofSolomon,who"madesilvertobeinJerusalemasstones,andcedarstobeasthesycamoretreesthatareinthevaleforabundance,"—cannot for a moment be compared to the riches of this kingdom. Thedescriptionof the royal city, contained in the21 chapterof thebookofRevelations, isworthyofourattention.Thereyouwillseestreets,walls,gates,—allshiningwithgold,andpreciousstones,andpearls.Suchthingscertainlydonotbelongtothewealthofthiskingdom,muchlessdotheyrepresentitinanadequatemanner.Whatevervaluetheymayelsewhereappear topossess,here theyare toomean, trifling, andworthless tobeheldinanyestimation.Butthevalueofspiritualandheavenlythingscanhardlybeexhibited tousbutbya comparisonwith those thingswhich,

howwiselyIsaynot,weareaccustomedtoestimateaboveallthingselse.Therichesofthiskingdomconsistof—thewordofGodlaidupintheholytreasury of the mind, the spiritual wisdom drawn out of it, and theabundanceofDivinegrace, thesmallestdropofwhich ismorepreciousthanallthegoldintheuniverse.

The prophet Jeremiah illustrates this subject with beautiful imagery,"TheyshallcomeandsingintheheightofZion,andshallflowtogethertothegoodnessoftheLord,forwheat,andforwine,andforoil,andfortheyoungoftheflockandoftheherd:andtheirsoulsshallbeasawateredgarden,andtheyshallnotsorrowanymoreatall.AndIwillsatiatethesoulofthepriestswithfatness,andmypeopleshallbesatisfiedwithmygoodness, saith the Lord."OnZion,we all know, the templewas built.Thetemple itselfwashigherthantheotherpartsofZion.Inthetempletheholyplacewashigherthanthecourts.ButtheHolyofHolieswasthehighestofall.TheordinaryIsraeliteswereallowedtogonofartherthanthecourts.Nonebutthepriestscouldenterintotheholyplace,andthehighpriestalonecouldsethisfootwithintheHolyofHolies.Thosegiftswhich were brought to Zion, and were not consumed on the altar,belonged to thepriests, andas theyhadbeen consecrated toGod, theyarecalledthegoodthingsoftheLord.Buthereitispredictedthat,inthatspiritual kingdom of God, all the true Israelites, that is, the sinceresubjects, will enjoy the distinguished privileges of the priests,—will bepermitted to ascend, not only to Zion, but to theHeight of Zion, to itsloftiestheight,—willthereenjoyrichlythosegoodthingswhichGod,outofhis inexhaustiblegoodness,bestowsonhis intimate friends,—thathewill not even withhold from them the fatness, which he had formerlyreserved to be burnt on his own altar.Who does not exclaim at thesethings,"Oh,howgreatisthygoodness,whichthouhastlaidupforthemthat trust in thee before the sons of men!" "They shall be abundantlysatisfiedwiththefatnessofthyhouse;andthoushaltmakethemdrinkoftheriverofthypleasures."2Suchstatementsmightappearridiculoustothemen of this world, who judge only fromwhatmeets their eye andstrikestheirsenses.Wewhoarebetterinstructed"looknotatthethingswhichareseen,butatthethingswhicharenotseen;forthethingswhichareseenaretemporal;butthethingswhicharenotseenareeternal."Wedo not deny that the kingdomofGod contains the poor, but "hath not

Godchosenthepoorofthisworldrichinfaith,andheirsofthekingdomwhich he hath promised to them that love him?"4 Those riches of thespiritual kingdom,which the poorest enjoy,we prefer immeasurably tothewealthofCrœsusorofCrassus,6andtoalltheluxuriousdelicaciesofthePersians.Let theworld lookonandsmile. "Therichmanshall fadeawayinhisways."2

(3.) It is a kingdom of Uninterrupted tranquillity. True, this kingdomdoesnotwantenemies.Satan,theleaderoftheinfernalhost,—"thewholeworldwhichliethinwickedness,"—Antichrist,withhisattendant,hiredandauxiliary troops—attackandharass itwithout intermission.But theKing himself keeps perpetual watch, and does not permit one of hissubjectstoperish.Ifheleadthemtobattle,"earnestlytocontendforthefaith which was once delivered to the saints," his design is, that afterhaving come off conquerors, theymay share in the triumph, "receive acrown of glory,"2 and "sit with him on his throne." Even when theyappeartobevanquished,theyactually"overcome,"ifinnootherway,atleast in this, "by the blood of the Lamb, and by the word of theirtestimony," for "they lovenot their lives unto the death."4But thewarwill not last for ever. This prophecy is and will be accomplished,"Violence shall nomore be heard in thy land, wasting nor destructionwithinthyborders;butthoushaltcallthywallsSalvation,andthygatesPraise."

4.Itisakingdomofincomparabledignity.Herewefindwhatbelongstonootherkingdom.Allthesubjectsarenotonlyfree,butarecalledtothedignity of priests, nay, of princes and of kings. They are a "royalpriesthood."JesusChrist,"theprinceofthekingsoftheearth,hathmadethemkingsandpriestsuntoGodandhisFather."7Theyarekingswho,endowedwith a free spirit, an excellent spirit,—movedby the generousincentives of a holy ambition, strive with heroic daring to realize thesayings of Solomon, "that the righteous is more excellent than hisneighbour."2Bytherichesofhiddenwisdom,bythebeautyofspiritualgrace,by thesuperiorityofChristianexcellencies, they labour toriseasfaraboveothermen,askingsareabovetheirsubjects.Theygoverntheirsins and lusts, to which the lords of the earth, the most formidabletyrants,renderabjectsubmission.Theynoblydespise,reject,andtrample

under foot thewholeworld,with its established customs anddepravedmorals,resolvingthatthey"willnotbebroughtunderthepowerofany."Inshort,theyareconquerors,and"morethanconquerors"ofSatan,andlook for the rewardpromisedbyChrist, "Tohimthatovercomethwill Igrant to sitwithme inmy throne,evenas Ialsoovercame,andamsatdownwithmyFather inhis throne."4Since, therefore, theprivilegesofthiskingdomandthehappinessof its subjectsareso farsuperior toallothers,—that happiness, next to the glory of God, ought to be mostearnestlysolicitedbyusfromGodourKing.

If these truths be seriously considered, something must be done byourselves.Wemustabjureallobediencetothedevil,totheworld,andtosin.Wemustopposethemostbeloved lusts fromthebondageofwhichwehavebeenmadefree.Wemustopenthegatesofourheart,that"theKing of glory may come in." We must fulfil his commands with theutmostcheerfulness.WemustputawayeverythingthatisdispleasingtoourMostHolyKing.Wemustlabourzealouslytoadvancehiskingdominourselves,andinothers, inthoseespeciallywhohavebeenentrustedtoour care. Ifwehaveanyabilities,or eloquence,or reputation, let allbedevoted to the service of our king. Let us conduct ourselves, in ourvariousconditions,asfaithfulandactiveservants,—prepared,wherethegloryofthekingandofhiskingdomisconcerned,tolaydownlifeitself,—convincedthatthosemenleadthehappiestliveswho,afterdoingallthatisintheirpowerforenlargingthekingdomofGod,sufferforthesakeofthatkingdomagloriousdeath.

DISSERTATIONX:ONDOINGTHEWILLOFGOD

ΓΕΝΝΗΘΗΤΩΤΟΘΕΛΗΜΛΣΟΥ,ΩΣΕΝΟΥΡΑΝΩΚΑΙΕΠΙΤΗΣΓΗΣ

IMMEDIATELYafterthatpartoftheprayerwhichrelatestothekingdomofGodandthecomingofthatkingdom,therefollows,inbeautifulorder,anexpressionofourdesires,thatthewillofthatgreatkingmaybedone.Nothing is more clearly due to the majesty of our king, than anacknowledgment that "His kingdom ruleth over all," and that theoppositionofthewillofhissubjectstohiswillisinallcasesunlawful.Itbelongs to a king to say, "My counsel shall stand, and Iwill do allmypleasure."2Itbelongstosubjectstocomplywithhiswillinallthings,andwith that agedpriest to reply, "It is theLord; lethimdowhat seemethhimgood."Andasourking"hathpreparedhisthroneintheheavens,"4his subjects on the earth are obviously bound to look tohis subjects inheaven,copying,as faraspossible, theirexample.Suchis the importofourLord'swordswhenheenjoinsustopraythatthewillofGodmaybedoneinearthasitisdoneinheaven.Thepetitioncontainsadeclarationofouracquiescence in thewillofGod,andofourdesire that itmaybeentirely fulfilled. There are two things which require a separateconsideration.I.Thestatementofthepetition.II.Theenlargementofit.

Thestatementofthepetitioniscontainedinthesewords,THYWILLBEDONE.Itproceeds,withthegreatestpropriety,ontheprinciplethatGodis the supreme LORD of all, and has a right to dispose of all thingsaccordingtohispleasure.Forinhishandisthesoulofeverylivingthing,and the breath of allmankind." "He doeth according to his will in thearmyofheaven, andamong the inhabitants of the earth, andnone canstayhishandorsayuntohim,whatdostthou?"6Itproceedsalsoonthisprinciple,thatGodisthesupremeLAWGIVER,fromwhomhisrationalcreaturesreceiveanauthoritativelaw."Thereisonelawgiver,whoisabletosaveandtodestroy.TheLordisourlawgiver,theLordisourking."2ThewillofGodmustthereforebeviewedinatwofoldaspect;First,asitdenotestheDECREEorpurposeofGod,bywhichhedetermined,inhisownmind,fromalleternity,whatwouldtakeplace,intime,forhisownglory.Suchisthewillspokenofinthefollowingpassages."OurGodisinthe heavens, he hath done WHATSOEVER HE HATH PLEASED."

"HavingpredestinatedusuntotheadoptionofchildrenbyJesusChristtohimself, ACCORDING TO THE GOOD PLEASURE OF HIS WILL."Secondly,asitdenotestheCOMMANDMENTofGod,bywhichhebindshisrationalcreaturestoobedience.Thiswillpointsoutwhatoughttobedone,butdoesnotdeterminewhatshallactuallytakeplace."ThisistheWILLofGod," saysPaul, "evenyoursanctification."Theonewill is thecauseofall that isdone;theother is theruleofwhatoughttobedone.BothbelongtoGodasmostabsolutekingandLord,andarefoundedonhisboundlesspower,andonhisotherperfectionsandexcellencies.

Inbothsensesoftheword,wepray,"ThywillBEDONE,"butnotinthesamemanner.Whenwepresentthepetitioninreferencetothewillofthedecree,wedeclare,—(1.)OuracquiescenceanddelightinallthatGodhasappointed."Marysaid,Beholdthehandmaidof theLord;be ituntomeaccordingtothyword.""OmyFather,"saidourblessedLord,"ifthiscupmaynotpassawayfromme,exceptIdrinkit,thywillbedone."2"Father,ifthoubewilling,removethiscupfromme:nevertheless,notmywillbutthinebedone."Tertullianhasexplaineditnotamiss:Bythisexpressionwe give ourselves an admonition to SUFFERANCE. (2.) Readiness topromotebyourprayerstheaccomplishmentoftheDivinepurpose.5(3)CheerfulnessofmindinofferingourselvestoGod,ifheshallbepleasedto employ our services in fulfiling his good pleasure. "Here am I; sendme." (4.) If any opposition bemade by the flesh, we pray that the all-powerfulgraceofGodmaysubdueittoobedience,sothatwemaywishnothingtobedone,byourselvesorbyothers,whichisnotagreeabletothe will of God. We have a remarkable instance of this in the piousinhabitantsofCesarea,andotherfriendsoftheApostlePaul.WhentheyhadheardthatimprisonmentawaitedhimatJerusalem,theyusedtheirutmostexertionstodissuadehimfromsettingout,andentreatedwithallpossible earnestness that he would not go up to Jerusalem. But whenPaulrefusedtoyield,declaringthathewas"ready,nottobeboundonly,but also to die at Jerusalem for the name of the Lord Jesus,—whenhewouldnotbepersuaded,THEYCEASED,SAYING,THEWILLOFTHELORDBEDONE.

When we present the petition in reference to the will of the Divinecommandment,—(1.) We declare that we acknowledge it as wise,

righteous, just, and holy; that we "delight in the law of God after theinwardman;"sothat,withourgreatpattern,wesay,"Idelighttodothywill,OmyGod:yea, thy lawiswithinmyheart."3(2.)Weacknowledgethatwehavenotstrengthtoovercomethehindrancesofthefleshandallthepoweroftheenemy,whichbothwithinusandwithoutusopposestheDivinewill.Ofourselveswecannotpresumetoexecutesoarduousatask.Therefore, (3.) While we declare our own insufficiency, we humblyimplore the aid of our heavenly Father, "without whom we can donothing,"but"throughwhomstrengtheningus,wecandoallthings."5

Whatwehavealreadysaidrelatestothesimplestatementofthepetition.Theenlargementofitiscontainedinthewords—INEARTH,ASITISINHEAVEN.Heaven iseither the regionof thestars,orofblessedspirits.Wemaytakeitinbothways.Inthestarryregion,everythingthatexistsfollowswith undeviating constancy the lawswhichGod has laid down."Heappointedthemoonforseasons;thesunknowethhisgoingdown."Heknowethalsohisrisingandattheappointedtime"hecomethforthasabridegroomoutofhischamber,andrejoicethasastrongmantorunarace."Bythatexactanduninterruptedobediencemaintainedthroughoutsomanyages, "the sun, andmoon,andall the starsof light,praise theLord;fireandhail;snowandvapours;stormywindfulfillinghisword."2AndLucantellsus,thatthemindofawiseman"resemblestheheavenlyluminaries,whichrevolveunshakenintheircourse."

Butwemustratherdirectourthoughtstothehighestheaven,wheretheblessedangels,and"thespiritsofjustmenmadeperfect,"spendahappyandholy eternity. "Bless theLord, yehis angels, that excel in strength,thatdohiscommandments,hearkeninguntothevoiceofhisword.BlessyetheLord,allyehishosts;yeministersofhisthatdohispleasure."5(1.)Theyall,andinallthingsdothewillofGod.(2.)Theydoitinthepropermanner,wisely,readily,constantly.Thisisbeautifullyrepresentedbythefigureofthe"Fourlivingcreatures."Theirreadinessisexpressedbythe"fourwings,"andbytheir"runningandreturningastheappearanceofaflashoflightning."8Theirwisdomisexpressedby"havingthehandsofamanundertheirwings,"andbybeing"fullofeyesbeforeandbehind."10Theirconstancyisexpressed,for"theirfeetwerestraightfeet,""andtheywenteveryonestraightforward:whithertheSpiritwastogotheywent:

andtheyturnednotastheywent."2(3.)Theydoitperfectly,withoutanymixtureofsin.Whatever is inheaven,haseitheralwaysbeen free fromsin,orhasnowlaiditaside.Allthingsthereareperfect.

When we pray that the will of God may be done in earth, as it is inheaven,theresemblancemustbetraced,(1.)Intheobedienceitself,—thataseverythinginheavenisinperfectagreementwiththewillofGod,soallonearthwhohavebeenmadelikeourselvesforthesameendmayjoinwith us in obeying the will of God. (2.) In the manner,—with equalreadiness, wisdom, and constancy. (3.) In degree,—in the utmostperfectionthatcanbeattained.Weproposeasourmodeltheblessedinheaven, or as the Talmudists are fond of calling them, God's highestfamily,whoobeywithoutmurmuringthedecreeingwillofGod,glorifyinghiminallhis judgments;andwhocheerfullyobeyhispreceptivewill inallthings,eveninthosewhichwouldappeartousexceedinglystrange.Bythefrequentexerciseofmeditationwemustplacethismodelbeforeoureyesaslongasweareintheworld,sothatwemayneithercomplainofitsperpetual obligation, nor hold ourselves excused for our presentimperfection.

The petition implies the three following requests, (1.) That at a futureperiodtheremaybeauniversalobedienceandsubjectionofallnationstothewillofGod"inearth,as it is inheaven."Religiousmen,dissatisfiedwiththemselves,andconsciousoftheirimperfections,wouldwishthatallmortalsshouldunitetheirexertions,astheinhabitantsofheavenagree,infulfillingthedivinecommandments.(2.)Thatwemayexperiencethedelight, satisfaction, and joywhich becomes the children ofGod in hismostholy,wise,andrighteouswill,freefromtherestraintsoflaw,whichdonotexistinheaven,where"loveisthefulfillingofthelaw."Wetestifythat we are dissatisfied with every thing found in us which is notagreeable to thewillofGod,—thatwebreatheafterperfection,and thatwewillnotceasetoofferthisprayertillwehaveobtainedinheavenwhatwedesireinearth.

This observation naturally leads us to consider in what manner aquestionofnosmalldifficultymayberesolved.Is it lawfulforus,whileweareontheearth,toprayforthesamedegreeofperfectionwhichexistsin heaven? This question must, I think, be answered in some such

mannerasthefollowing:—Twothingscometobeseparatelyconsidered.One is, The economy of the Divine will decreeing. The other is, Thepreceptof theDivinewill commanding.Withregard to the former, it isnot thewillofGodthat,whilewesojournontheearth,heshallbestowupon us the perfection of the heavenly inhabitants. Andwhilewe praythat inall thingshiswillmaybedone,wesolemnlydeclare thatwearesatisfiedwiththatdispensationoftheDivineBeing,aswise,andjust,andgood, and as leading eventually to our advantage. With regard to thelatter, or preceptivewill of God, we are bound, (1.) To love and desireheavenly perfection. (2.) To employ our utmost endeavour to obtain it.(3.) To express that desire and endeavour in our prayers to God,entreatingthat,whileweareontheearth,hemayconductusasnearlyaspossibletoperfection,tillweobtainitinthefullestmannerinheaven.

Thispartof theLord'sprayer leadstomanypracticalconclusions.And,first,welearnthatweought,aboveallthings,torenounceourownwill.Aprayer that the will of God may be done, plainly implies that thesubordinationofourwillisjustandproper.ThewillofGodjustlyclaimsa supremacyover thewill of everyotherbeing in theuniverse.Butourwill is enmity againstGod, rising up inmurmuring against the decree,and in sinfuldesire against the commands, of theAlmighty.Nothing ismorecloselyallied tous than thewillofour flesh,andnothing ismorecriminal. It is the fountain of all our uneasiness and distress,—the "foethat isofourownhousehold,"3theconstantdisturberofourpeaceandcheerfulness. Till we have subdued that monster, nothing has beenaccomplished. That idol to which the inhabitants of all countries payreligiousadorationmustbethrowndownfromhisaltar.InthismannerwemustprepareourmindsforsayingtoGod,Ihavenowill,OLord;thywillismine.

This is the only road to true happiness. As it is impossible that everyevent can happen aswewould havewished it, themindmust contendwith its lot till it is brought into harmony with Divine Providence.Nothingcouldbemoreunjust,orindeedimpracticable,thanthedemandthattheSupremeJudgeofallshouldyieldtofeebleman,thatthewillofmanshouldbeheldsuperiortothewillofGod.Thereisthereforebutoneway inwhichpeaceofmindcanbeobtainedandpreserved.Manmust,

withouthesitation,submitallhiswishestoGod,orrather,hemustformnowishbut thisone, that thewill ofGodmaybedone. IfGodwere togrant toman the liberty of askingwhatever he pleases, itwould be hisdutytoexpressasincerewishthatGodwoulddowhatheknowsbesttobedone,—givingbackandresigning toGod thedeterminationofallhiswishes.Whenwehavebroughtourmindsintothisstate,weshallalwayshave our ownwill, and ere long,we shall arrive at that cheerfulness ofmind which is the perfection of human happiness, and immenselypreferabletotheenjoymentofallworldlyprosperity.

ItwouldbetrulydisgracefulifChristianscouldbemadetoblushfortheirinferiority to heathen philosophers, from whom we have quoted inanotherwork some beautiful sentiments to this purpose. To thesemaynowbeaddedthesayingofTimaerides,whichisgivenbyJamblichus,inhisLifeofPythagoras.Hisfriend,atpartingwithhim,hadprayedthathemightobtainallgoodthings.Mayyouhavefromthegodswhateveryouwish! Timaerides replied, By no means. I would rather wish to havewhatever thegodsshallgiveme.Howwiseandholyasaying, ifhehadonly said GOD, instead of the gods. With this agree the words ofEpictetus,Donotseektohaveeverythinghappeningasyouwouldwish,but rather choose to have every thing happening as it is, and you willsucceed.Epictetusdwells largelyonthissubject,5wherehefirstblamesthose who make themselves miserable by a wicked direction of theirappetites.Howcomesitthatwhatyouwishdoesnottakeplace,andthatwhatyoudonotwishtakesplace?Thatisthehighestproofthatyouareunsuccessful andmiserable. I wish a thing, and it does not take place.What can be more distressing? He then points out the source of thaterror.Mendonotsufficientlyconsider that the fulfilmentofourwishesmustnot be expected fromwithout: that eventsmustnot be so alteredandmodifiedastoagreewithourwill,butthatourwillmustbebroughtinto agreementwith the actual events. Last of all, he suggests the bestadvice,anadvicemorepreciousthangold.INSHORT,WISHNOTHINGBUTWHATGODWISHES.Whoshallhinder,whoshallconstrainyou?None,anymorethanhecouldhinderorrestrainJupiter.Whenyouhavehimforyourleader,whenyourdesiresandwishesgoalongwithhis,whydoyoudreaddisappointment?Heproceeds."Ifyouraversiontopoverty,andyourloveofrichesbegratified,youwillbedisappointed,andwillfall

intotheveryevilswhichyoudreaded.Ifyouobtainhealth for instance,you will be unhappy, or if you obtain magistracy, honours, friends,children,orinshort,anyofthosethingswhicharenotinourownpower.BUTGIVETHEMTOJUPITER,(wewouldsaytoJEHOVAH.)Givethemuptohim.Lethimgovern.Lethimtake themunderhisdirection.Andhowwill it thenbepossible that you shallwant success?"Allwhohavenot learned these truths, or who do not actually strive to attain thisexcellence, are pronounced by him to be altogether unacquainted withthesubject.

But leavingEpictetus, letusreturntotheschoolofJesus,wherewearetaught by this petition that, denying our own will, we are bound toacquiesceentirelyinthedecreeingwillofGod,bothinprosperityandinadversity. Illustrious examples of this are to be found in the sacredwritings; in Aaron, in Eli,3 in David, in Hezekiah.2 "It becomes all todiscover the same temper. To contend with the providence of God isequallyvainandcriminal.Itisvain,forheleadsthewilling,anddragstherefractory.Itiscriminal,foritisbetterthoushouldstbeinvolvedintotalruin,thanthateventheleastpartofhismostholywillshouldfailtobeaccomplished." The readermay consult amore extended illustration ofthis subject in one of the Dissertations on the Creed, which has beenalreadyquoted.

Butweare taughta third lesson, thatbothourprayersandouractionsmust be in obedience to the commanding will of God. (1.) We mustcarefullyinquireand"provewhatisthatgoodandacceptable,andperfectwillofGod,"asking,"Lord,whatwillthouhavemetodo?"andsayingtohim, "Teachme todo thywill; for thou artmyGod: thy spirit is good;lead me into the land of uprightness." We must attend to it, not in ageneral, but in a particular manner, in the very smallest matters, inconversation,infood,inclothing;notventuringtodoanythingwhateverwhichwe are not convinced is pleasing in the sight ofGod. This is thegreatblessingforwhichPaulprayedinbehalfoftheColossians,"Wedonotcease topray foryou,and todesire thatyemightbe filledwith theknowledge of hiswill in allwisdom and spiritual understanding."2 (2.)Whenthatwillisknown,wemustconformtoitinallthings.ForthustheApostle proceeds, "That ye might walk worthy of the Lord unto all

pleasing, being fruitful in every good work, and increasing in theknowledge of God." We must not presume so far as to form our ownjudgmentofthewisdom,justice,andusefulnessofthecommandmentsofGod. Though the flesh may feel them to be unpleasant, or thoughunsoundreasonmaypronouncethemtobeharsh,wemustyieldtothemaready,constant,andcheerfulobedience.(3.)Wemustdosochieflyforthis reason, that it is thewill ofGod. "Have not I commanded thee?"4Whenthisisplain,thereremainsnoroomforinquiryorhesitation.Godcommands:letmanobey.

Another lesson taughtus is, thatwemustnot attendonly to thedutiesthemselves,butalsotothemannerofthem,ASitisinheaven.Wemustpropose to ourselves the most perfect example. Such is the highsuperiorityofChristianexcellence that thosewhostudy itareundernonecessity of placing before their eyes a Socrates or a Zeno, a Cato or aLœlius, whom Seneca recommends to them for such a purpose. Theyhave farmoreperfectexamples,examplesnot inearthonly,butalso inheaven. In earth they have the patriarchs, prophets, apostles, all thesaints, who enjoyed the peculiar influences of the Spirit of God,—whowere honoured with the intimacy, approbation and applause of Godhimself,—andwhose lives are described in volumes thatwill never die,written not with art and embellishment, but with what is better thanevery kind of art, with native simplicity. But Christians have otherexamplesinheaven.Themostillustriousexamplethatwaseverbeheldinanypartofthislowerworld—Jesusaloneexcepted,—wastaintedbyvices,wasdeformedbyblemishes.AChristianmustthereforelookhigher,andendeavourtofindnotmerelyanexamplebutapattern.Onthewingsoffaithhemustflytoheaven,andtherebehold,withthepiercingeyesofhismind, the companies of holiest angels, and of "the spirits of just menmade perfect," who, clothed in dazzling light, burning with the purestlove,obeywithextraordinary readiness, cheerfulnessandconstancy,allthe commands of God. By frequent meditation their conduct mustbecomeourmodel.Everyinstanceinwhichweareunlikethemoughttoexciteourseriousdispleasure.Advancingeagerlytohigherattainments,wemustapproachtothemasnearlyastheweaknessofthismortalstatewillallow,tilltheperfectionofvirtueandholinesstowhichweaspiredisatlengthenjoyedbyusinheaven.Thereaninfinitegood,towhichevery

desireoftheheartshallbedirected,willfillthesoulwitheverlastingloveandenjoymentintheperfectvisionofGod.

Thelastlessontaughtusbythisprayerarisesoutoftheacknowledgmentitmakesofourweakness.WemustimploretheDivineassistanceforthedischargeofalltheseduties.Ourwill,deceivedbyfalseappearances,issostrongly attached to an imaginary good,—so thoroughly blinded by aruinousloveofitself,—sofirmlyboundbytheironchainsofprejudices,—soobstinateandrebelliousagainstGod,—that,unlesstheAlmightypowerofGodshallchangeourhearts,wecanneitherbreakourchains,norbowto the Divine authority. He whomade our will, and who, when it hadbasely abused its freedom, "gave it up," by a just judgment, "unto vileaffections,"isaloneabletorestorethefreedomofthewill,andtomakeithis own willing subject. Christian piety bids us glorify God, by thepersuasionthatthereisnotoneofhiscreatureswhomhedoesnotholdinhisownhand,orwhomhecannotdirectand"turnwhithersoeverhewill."2 Our consciousness of freedom is so complete, that to call it inquestionwouldbetodethronereasonitself.And,yetsuchisthewisdomandpowerofourGodthat,withoutanyviolationofthatfreedom,hecancontrolthewillaccordingtohispleasure.Hehashisownsecretentrancesto thewill,andactsupon itwithapowerwhichcannotberesisted,butwith a power which makes it willing, and which, therefore, instead ofinjuring,declares, confirms,andmaintains the freedomof thewill.Thewill ofGod couldnot bedone in all things, unless the fulfilment of hispleasureonourmindswerewithinthereachofhispower.LetusdevoutlybelieveandacknowledgethesetruthsconcerningGodourFather.Restingonthisfoundation,letusofferourfrequentandearnestprayers,thathemay freeourwill fromthebondageofdepraved lusts,—maydeliverourmindfromunsoundprejudices,andenlightenitbyhisHolySpirit,—mayenable us to perceive the folly and perverseness of our will and thesupremewisdom and justice of the will of God,—may fill us with suchreverence forhisMajestyasshallpreventus fromopposinghisdecreesanddisobeyinghislaws,—andmaydisposeus,by"hisfreeSpirit,"toyieldareadyandcheerfulobediencetoallhiscommandments.OLORDGOD,OUR HEAVENLY FATHER, PERFORM IN US WHAT YOUCOMMANDEST,THENCOMMANDWHATTHOUWILT,ANDTHOUSHALTNOTCOMMANDINVAIN.AMEN.

DISSERTATIONXI:ONDAILYBREAD

ΤΟΝΛΡΤΟΝΗΜΩΝΤΟΝΕΠΙΟΥΣΙΟΝΔΟΣΗΜΙΝΣΗΜΕΡΟΝ

WEnow come to that petition of the Lord's Prayerwhich has receivedfromancientsandmodernsineveryagesomevarietyofinterpretations.Somewere of opinion that daily bread is the Sacramental bread of theEucharist,ofwhichtheancientsmadealmostdailyuse;others,thatitisthespiritualandheavenlybread,theLordJesusChristwithhisgrace,bywhichthesoulissustainedandnourishedtolifeeverlasting;others,thatitisthenaturalbread,bywhichourbodyissupportedinthisanimallife;and others, that it means all these together. This great variety ofexpositionshasbeenprincipallyoccasionedbytheGreekwordἐπιόυσιος.Thatwordoccursnowhereelse inScripture, and themost learnedmenhavebeenunabletodiscoveritinanyprofanewritings.Asitisnotknownto what Hebrew word employed by our Lord it corresponds, it is notsurprising that different persons should have assigned to it differentacceptations.

It were deeply to be lamented if a diversity of sentiment on a difficultsubjectshouldalienatethemindsofChristiansfromoneanother,andifthispointcouldnotbesettledwithoutsomebitternessofdisputation.O,how would all that improper feeling soften down into mildness andgentleness itself,didwebut reflect that the inquiryrelates toprayer, inwhichwehavetodo,notwithman,butwithGod,—tothatprayer,which,breathingthroughouttheloveofGodandofourbrother,oughttoinspireeveryworshipperwiththesamespirit!

Icannotallowmyselftothinkofgivingthesmallestuneasinesstothose

Christians, whose thoughts, while they are uttering the fourth petition,aredirected toourLordJesusChrist andhisgrace,—who,withearnestgroansforthemselvesandfortheirbrethren,entreatthattheirheavenlyFatherwillgraciouslycontinuetofeedthemwithhiswordandspirit,forthenourishmentandgrowthofthetruelife,tilltheyobtain"thefulnessof joy at the right hand of God." Would to God that our minds werealwaysanimatedbythedesireofheavenlyandspiritualthings,insuchamanner, that, when an occasion presented itself, or was purposelysought, theywould burst into the flames of burning prayers!Would toGod, that,at thementionofearthlyandbodilyconcerns,we learned torise,andtoemploythemasladdersforreachinghigherobjects,—ortolaythem aside, and shut them out altogether from our minds, and dwellexclusivelyonthebetterblessings,sothat,incomparisonofourregardtoheavenly things, every desire of a worldly nature should fade away!Nothing, certainly, would be more unbecoming in a Divine, than toemploy any sort of arguments for the purpose of interrupting religiousmeditation and inquiry, and to lead away theminds ofmen from solidandeternaltofrailandperishingobjects.

Butthatisnotthesubjectnowbeforeus.TheinquiryrelatessolelytothemeaningofthewordswhichourSaviourdictatedtohisdisciples.Inorderto explain them, it is of little importance to consider whatmay be themeaningofotherwordsemployedinanotherplacetoenforcethedutyofseeking the things which belong to the kingdom of God,—or whatconstitutes the highest exercise of Christian generosity. The greatquestionis,whatisthenativemeaningofthewordsthemselvesviewedintheir whole connection? it being always taken for granted that theycontainnothingwhichisunworthyofChristtoteach,orofChristianstolearn.

Myviewofthematteristhis.ItisthewillofGodthatmanshouldconsistofasoulandabodyunited.Forbothpartshehaslaiddownhislaws,thatinboththeimageofhisholinessmightbeseen.Tobothhehaspromisedrewards, that in both his truth and goodnessmight shine. On both hebestows the acts of his bounty, that both might form a mirror of hisprovidence.Nay,Christhimselfobeyedandsuffered,bothinsoulandinbody, that hemight not only bless our soul, butmightmake our body

"likeuntohisowngloriousbody."Since,therefore,bothpartsofusaresomuchtheobjectsoftheDivinecare,weareboundbytheDivineexampletotakecareofboth.

Butoursoulisbyfarthenoblestpartofus,andtheblessingswhichitiscapable of enjoying are solid and eternal; while the enjoyments of thebody,besidesbeinggreatlyinferior,arefrailandperishing.Muchgreatersolicitude,therefore, fromtheverynatureofthecase, isduetothesoulthan to the body. We may go farther and assert, that the body oughtscarcely, if ever, to be the object of our care, except for the expresspurposeofbestowingitsownpeculiarkindofpreparationforaidingthesoul in itsgreatwork—ofhallowing thenameofGod—byadvancinghiskingdom, and doing his will. Hence, it follows that the duty ofman isproperly performed in all its parts, and that his highest happiness isattained,whenheglorifiesGodboth insouland inbody.But itequallyfollowsthatitisapartofourdutytotakecarethatthebodyshallnotbedeprivedofitsvigour,whichisnecessaryfortheserviceofthesoulandofGod. But it would be deprived of its vigour if it did not receive asufficiency of food, and of other means necessary for the support andnourishment of animal life. These statements, I think, are beyond allcontroversy, and deserve to regulate the meditations and conduct ofChristianmen.

Now,theLord'sPrayerisjustlybelievedbyustobethemostperfectofallprayers. But the most perfect prayer must include all the blessingsnecessarytothehappinessofthewholeman;andthatagainrequiresthatthe body shall receive those supplies without which what deserves thenameof life cannot bemaintained. It seemsproper, therefore, that themostperfectprayershallnotaltogether leaveout thoseblessingswhichrelate to animal life. But as themind of man has a natural leaning toexcess in this direction, it is equally to be expected that thewisdomofChristshallconveysuchapetitioninthefewestpossiblewords,soastopreventthemindfromdwellinglongerthanisnecessaryonthesubject,—shall express it in amanner fitted to encouragemoderation,—and shallplaceitinthatorderwhichmayshowthattheenjoymentsofthebodyareof the lowest rank,andarenotentitled tobe thesubjectofprayerwithanyotherviewthantopreparemanforhigherenjoyments.

All theseviewsI thinkIseeexemplifiedwith thehighest intelligence intheFourthPetition,which runs thus,GIVEUSTHISDAYOURDAILYBREAD. In explaining these words, we shall abstain from replying tothosewhoseviewsaredifferentfromourown,andshallemployourselvesentirelyinsupportingwhatweconsidermostagreeabletothetruth.Wemaymention, at the outset, that we are satisfied with the explanationcommonly received in our churches, and laid down in the PalatineCatechism,thatthepetitionreferstonaturalbread.WehavebeenledtoadoptthisopinionbyacarefulexaminationOFEACHOFTHEWORDS,andoftheORDERinwhichthispetitionisplaced.

Every one of the words has its own weight, and deserves the closestattention. The subject is OUR—DAILY—BREAD. The prayer for thisbreadisthatourHeavenlyFatherwillGIVE—US—THISDAY.ThewordBREAD,weallknow,isnotemployedinscripturetodenote,exclusively,thatkindoffoodwhichisformedoutofthefruitsoftheearth.Allfood,eventhefruitoftreesandtheproduceofthemilkofgoats,comesunderthenameofbread."LetusdestroythetreewithitsBREAD.""Andthoushalt have goats' milk enough for thy BREAD, for the BREAD of thyhouse."Itmayberegarded,then,asasettledpoint, thatbreadsignifiesall food, either meat or drink. But there is nothing to hinder us fromextendingthemeaningofthewordbreadalittlefarther,soastoincludeclothing,habitation,andall theconveniencesofthebodyandofanimallife.Jacob,itistrue,distinguishes"bread"from"raiment."ButwhenGodmakes known to Adam the threatening, "In the sweat of thy face shaltthoueatbread,"heinformshimthathewillbecompelledtosuffergreatuneasinessinprocuringwhatisnecessaryforthesupportofhislife.AndwhenAgurpraysthathemayeatthebreadofhisallowance,hemeans,ifI am not mistaken, all that was necessary for supporting the rank inwhichhehadbeenplaced.InthewritingsoftheRomanlawyers,clothing(amictus)isincludedinthetermfood(victus).3Bothinscriptureandinordinary life, bread denotes all those things the withholding of whichgivespaintohumannature."Whenhesaysbread,"saysGregoryNyssen,"heincludesallthatisnecessaryforthebody."Andhithertowehavemetwithnothingthatwouldleadustodissentfromthatobservation,unlessitmayhappentobecontainedintheepithetἐπιουσίος,whichweshallnowproceedtoexamine.

I shall not now enter into a critical examination of the very numerousexpositions of that word which have been given by learned men. Anexposition more copious and learned than any that had previouslyappeared,hasbeengivenbyavery celebratedand learnedman,JOHNMARCK, formerly my much esteemed colleague in the University ofFriesland.ItformsapartofhisJuvenileDissertations,asheispleasedtostylethem,butwhichcontainmuchprofoundwisdom.Thesimplestandmostprobableofthevariousetymologies,Ihavealwaysthought, isthatwhich supposes ἐπιούσιος to be compounded of ἐπὶ and ὀυσία, asπεριούσιοςiscompoundedofπερὶandὀυσία.Theanalogyofcompositionofsuchwordspresentsnodifficulty; for itdoesnotrequirethattheι inthewordἐπὶshallbedroppedbeforeavowel.Thisisprovedbythewordsἐπιεικὴς, ἐπιόγδοος, ἐπιόρκος, ἐπιόπτομαι, επιοῦρος, and many of thesameform.Thisderivationbeinggranted,whichhasnothingunusualoranomalous,considerableprogresshasbeenmadeintheinvestigationofthesubject.Forasτὸπεριούσιονsignifieswhatismorethanenough,andbeyond what the preservation of existence requires, so τὸ ἐπιούσιονsignifieswhatisenough.SuchisthemeaningassignedtoitbytheancientGreek writers, who were deeply skilled in their own language.Ἄρτονἐπιούσιον, "that is," says Chrysostom, "what passes to the substance ofthe body, and is able to support it." "We have been commanded," saysGregoryNyssen,"toseekwhat issufficient forthesupportof thebodilyexistence."2 Basil of Cesaraea, explains it to be "what is useful to ourexistencefordailylife."MoreextractstothesamepurposemaybefoundinSuiceriThesaurus.Theinquiryintothemeaningofthiswordconductsus to the same conclusion as before, that this petition embraces "thosethingswhicharenecessarytolife,"asCyrilofAlexandriaexplainsit;orasTheodoretsays,"whatisnecessaryinthepresentlife,"3orasonegreaterthanthemall,theApostleJames,expressesit,dailyfood.

Wecall itOURbread. It isourswhenwehavearight to it,both in thecourtofheavenandinthecourtofearth.Inthecourtofheaven,beforethetribunalofGod,wehavearighttothethingsofthisworld,whenwehavebeenunitedbyfaithtoChrist,whohasbeen"appointedheirofallthings."6 To Adam, immediately after his creation, God had givendominionoverallthingswhichwerefittedtobeofusetohim.Thatrightof dominion he lost by his sin, being rejected and disinherited by the

righteous judgment of God. No child of Adam, in his natural state,continuestopossessanyspiritualright,suchasthechildrenofGodmightclaim,totheverysmallestofGod'screatures.Allmen,whileinastateofsin, are the unjust possessors, usurpers, robbers of God's benefits. ButChrist has recovered for his people what had been lost by the sin ofAdam.Godwhohad"madehimfora little timelowerthantheangels,"afterwards "crowned him with glory and honour; made him to havedominionover theworksofhishands;putall thingsunderhis feet: allsheepandoxen,yea,andthebeastsofthefield:thefowlsoftheair,andthefishofthesea,andwhatsoeverpasseththroughthepathsoftheseas."ThisChristcommunicatestothose,andthoseonly,whoareunitedtohimbyfaith."Allareyours;andyeareChrist's,andChristisGod's."2Henceitfollows, that in the court of heaven, believers are the only lawfulpossessorsofallthings,becausetheycanenjoythemastheirown,bythemerits and the will of their firstborn brother. Without going in theslightestdegreebeyondtheboundsofpropriety,theymayviewthissun,thismoon,thesestars,assomanytorcheslightedupontheiraccount,tocontribute to theperformanceof thosegoodworkswhichareworthyofhumannature.Theyareevenentitledtobelievethatontheiraccountthisworldremainsinitspresentcondition,andthattothemthewickedowetheforbearancewhichisnowexercised.TheymayevengloryintheLordthat all the creatures are their own, that "all things," and the wholegovernmentofGodconcerningthem"willworktogetherfortheirgood."

Butanadditionalrightisrequiredinthecourtofmen.Theformerrightisuniversal,anddoesnotinterferewithprivaterights.Whilebelieversareassured that all things are theirs, individual possessions continue to bethepropertyofindividualpersons.God,whoisthesupremedispenserofhisownbenefits,hasdeterminedthateachpersonshallclaimashisownwhathehas acquiredbya just title.Bywhat variousmethodspropertymaybelawfullyobtained,—whetherbyinheritance,bygift,bypurchase,by reward, or by any other method, it is the province of lawyers todetermine.Themeaningofthephrase,ourbread,inthesacredwritings,is explained by Paul when he "exhorts" the Thessalonians, "that withquietnesstheyworkandeattheirownbread."

WhenweprayforOURbread.(1.)Itmustbesupposed,thatajustright

has been acquired by labour and diligence, accompanied by theDivineblessing. In thisway it isdistinguished fromthebreadofothers,whichmany eat from base slothfulness, or filthy lucre, or covetousness anddishonesty. (2.)We next pray that wemay not suffer that poverty andwant,whichwouldreduceusto thenecessityofbeingsupportedbytheliberalityofothers.Whatisbestowedonthepoorbytheliberalityoftherichis,nodoubt,theirownbyajusttitle,andmaybeenjoyedbythem,bothbeforeGodandbeforemen,withagoodconscience.Butthebreadgainedbyourownindustryiscommonlyconsideredtobeourown,whilethatwhichisgiventothepoorascharityisconsideredtobethebreadofothers. It is thedutyofeveryone,unquestionably, torestsatisfiedwiththe lot which Providence has assigned to him. But as the Lord Jesushimself hath said, "It ismore blessed to give than to receive," it is notinconsistentwith thedutyofaChristian topray thathemaynot sufferthat poverty which would compel him to live on the bounty of others.SuchistheimportofAgur'sveryjudiciousprayer,"Givemenotpoverty,feedmewiththefoodofmyallowance."2(3.)Asthewordourisplural,itdenotes a fellowshipof love,bywhicheverybelieverpraysnotonly forhimself,butforallthemembersofhisfamily,forotherbelieverswhoarehisbrethren,andforallmenwithoutexception,thattheymayenjoythenecessaries of life,—but still with the view that he may be enabled toassistthenecessitiesofothersbycharitabledonations.

Inthismannerwearegraduallyledtotheconsiderationofthosethingsforwhichwearecommandedtopraywithrespecttothisbread.Wepray,first, thatGodmayGIVE it tous.Godgivesbread in twoways. I.Withregard topossession. II.With regard touse.4Hegives it in the formermethod,(1.)Whenheblessesthelaboursofthehusbandman,andgrantsfruitful corn fields and abountiful harvest. "Hewatereth thehills fromhischambers:theearthissatisfiedwiththefruitofhisworks.Hecauseththegrasstogrowforthecattle,andherbfortheserviceofman:thathemaybringforthfoodoutoftheearth."(2.)Whentheproducewhichtheearth, through the divine blessing, has yielded, is bestowed onindividuals,andispossessedbythemintheirbarns,intheirhouses,andat their tables. Those blessings are actually bestowed by God onindividualswhentheyenjoythem,notasthebreadofslothfulness,orofcovetousness, or of deceit, or of robbery,—but when his providence

enables themtoobtain thembya just title.Thosewhopossess them inanyotherwaycannotbesaidtohavethemasagiftfromGod,butasthefruitsofwickedrobbery."Theeyesofallwaituponthee;andthougivestthem theirmeat indue season.Thouopenest thinehand,andsatisfiestthedesireofevery livingthing."2(3.)Whenhebestowsall thosethingsonbelievers,notfromtheordinarylovewhichhebearstomankind,butfromtheFatherly lovewithwhichheregards theminChrist.Whenthesmallestcrumbofbread,oradropofcoldwater,isbestowedbytheloveofGodtheFather,andofChrist, itbecomesinconceivablypreferabletoallthedelicaciesoftherich.Whenthosethingsareenjoyedastheearnestof better and heavenly blessings, "a little that a righteousman hath isbetterthantherichesofmanywicked."4

But, II. God gives them with regard to use. It is not enough that youpossessthosebenefits,ifyouhavenotthepowerandabilitytousethemforyourconvenience.Inthispointofview,weoughttoconsiderthatGodgivesusourbread.(1.)Whenhebestowsuponusgoodbodilyhealth,sothatwehaveamoderateandrationalenjoymentofhisbenefits.Thesoulofasickman"abhorrethallmannerofmeat."2"Hislifeabhorrethbread,and his soul daintymeat." So that, evenwhile they possess them, theyappearnottopossessthem.(2.)Whenheendowsuswiththatgenerosityof soul, which enables us, according to the respective stations whichProvidencehasassigned tous in thisworld, to takea freeandcheerfuluse of the good things of this life. This is beautifully expressed by theinspiredpreacher,"Behold,thatwhichIhaveseen:itisgoodandcomelyforonetoeatandtodrink,andtoenjoythegoodofallhislabourthathetakethunderthesunallthedaysofhislife,whichGodgivethhim:foritishisportion.EverymanalsotowhomGodhathgivenrichesandwealth,andhathgivenhimpowertoeatthereof,andtotakehisportion,andtorejoiceinhislabour;THISISTHEGIFTOFGOD."(3.)Whenheblesseshisownbenefits,sothattheyyieldthecomfortwhichtheyareappointedto yield. Without that blessing they would, in some way or other, beunprofitably wasted, or, if they remained, the bread we eat would notnourishus,whatwedrinkwouldnotquenchour thirst,andtheclotheswewearwouldnotgiveuswarmth."Now,therefore,thussaiththeLordofhosts,consideryourways.Yehavesownmuch,andbringinlittle:yeeat,butyehavenotenough:yedrink,butyearenotfilledwithdrink:ye

clotheyou,but there isnonewarm:andhe that earnethwagesearnethwagestoputitintoabagwithholes."ThisblessingofGodisthestaffofbread,whichgivestobreaditspowertonourishourbodies.Whenthatistakenaway,whichGodthreatensthathewillsometimesdo,thegreatestabundancewill availusnothing. "When Ihavebroken the staffof yourbread, ten women shall bake your bread in one oven, and they shalldeliver you your bread again by weight: and ye shall eat, and not besatisfied."ThisstaffofbreadderivesallitspowerfromthewordofGod,—fromthatpowerfulcommandbywhichGoddetermines that thisbread,atthistime,shallnourishthisman.ForasallthingshavebeenappointedbyGod,astheyallexistbythepowerofhisAlmightycommand,—sotheoperationofallthingstakesplacebytheenergyofthatcommand,"Thathemightmaketheeknow,"saidMoses,"thatmandothnotlivebybreadonly,butbyeverywordthatproceedethoutofthemouthoftheLorddothman live." It follows, from these statements, that this petition is asnecessaryfortherichestasforthepoorestofmankind.Forwhatwouldthehighestdegreeofthegoodthingsofthislifeavailus,iftheblessingofGodwerewanting,whichalonecanmake thempromote thecomfortofsoulorbody, andyield tous the joywhich isworthyof the childrenofGod?

There isemphasis, too, in theprayer that thebreadmaybegiven tousTHISDAY.Thisexpressionconveysmany important lessons. (1.) It isaconfession of our poverty,which requires every day freshmaterials forour support, and bids us depend continually on God, who supplies uswith food fromday today. "Theseallwaitupon thee; that thoumayestgivethemtheirmeat indueseason.Thatthougivest them,theygather;thouopenestthinehand,theyarefilledwithgood.Thouhidestthyface,theyaretroubled;thoutakestawaytheirbreath,theydie,andreturntothe dust." (2.) It reminds us to abstain from anxious and unbelievingcare, which looks forward, with excessive solicitude, to—"to-morrow,"andtodayswhich,perhaps,weshallneversee.2Iemploytheexpression,"anxiousandunbelievingcare,"foraprudentcare,joinedtotrustintheDivinegoodness,isnotmerelyallowedbutapproved.Nay,Pauldeclaresthatitisthedutyofparentstolayuptreasuresfortheirchildren.4(3.)Itremindsusnot to indulgeanexcessivedesireof thegood thingsof thislife,andexhortsustobecontentwithwhat isnecessaryforthepassing

day. The meaning of our Lord's words has, in my opinion, been bestillustrated by the eminent Grotius, "When the master of a family is agood,andwise,andrichman,themembersofthehouseholdwillnotaskpermissiontostoreup intheircellarsprovisions foranumberofyears,butwillbesatisfiedwiththedailyallowance.Inlikemanner,itisthewillof Christ that our prayers shall be free from unbelief and fromcovetousness.Themeaningofthesewords,therefore,is:Giveus,OGod,thefoodthatisnecessaryfortheremainderoflife.Ifitpleasetheenottogiveusyearly,giveusmonthly,giveusatleastdailysupplies.Everythingbeyondthiswillbesuperfluous."

Finally,everyonepraysforbread,notforhimselfonly,butforothers.Itis thepartofaniggardly,avaricious,andenviousman to say,Giveme.Jesushastaughtustosay,GiveUS.InthiswayweknowthatwhateverblessingsaregrantedbyGodinanswertothoseprayers,aregrantedontheconditionthattheybesharedalongwithothers.TheHebrewmastersarewonttodistinguishthejustmanfromthebeneficent2andpiousman,inthefollowingmanner.Thejustmansaystohisneighbour,"Allmineismine,andallyoursisyours.Thepiousandbeneficent,man,again,says,Allyoursisyoursalone,butallmineisalsoyours.ItisthewilloftheLordJesusthathisdisciplesshouldbeofthatdescriptionofHasideans2whospendfortheadvantageofotherswhatevertheyhavereceivedfromGod.And as they do not choose to eat the bread of others except whennecessitycompelsthem,sotheydonotchoosetoeattheirbreadalone,totheexclusionofthepoor.AsolemndeclarationtothateffectismadebythepatriarchJob,inverybeautifullanguage,"IfIhavewithheldthepoorfrom theirdesire, orhave caused the eyesof thewidow to fail; orhaveeatenmymorselmyselfalone,andthefatherlesshathnoteatenthereof;forfrommyyouthhewasbroughtupwithmeaswithafather,andIhaveguidedherfrommymother'swomb."

Havingthusexplainedthewordsofthepetition,wearenowtoconsidertheORDER inwhichourLordcommanded that it shouldbeplaced. Intheorderinwhichwefinditplaced,itcomesafterthosepetitionswhichhave amore direct reference toGod, and comes before those petitionswhich relate to the removal of the distresses of our soul. Thatcircumstancehasgivenrisetosomedoubtsastothetrueinterpretation,

all thecommentators taking forgranted thebeautyof thearrangement,whiletheyareatvariancewitheachotherastothemannerinwhichitistobedemonstrated.OurLordchose,assomeimagine,tobeginwiththeconcerns of the body, in order that our minds might gradually rise tohigher objects and to nobler acts of faith. This view is admirablyexplainedbyCalvin."Pardonofsin,"sayshe,"isasfarsuperiortofood,as thesoul ismorevaluable than thebody.ButourSaviourbeganwithbreadandthesupportsofourearthlylife,thatfromsuchsimplemattershemightleadustohigherobjects.WedonotpraythatdailybreadmaybegiventousbeforewearereconciledtoGod,asiftheperishingfoodofthebodywereofmoreimportancethantheeternalsalvationofthesoul.Thedesignis,thatourmindsmayrise,asitwerebyladders,fromearthtoheaven.ForwhenGodcondescendstonourishourbodies,itisbeyondadoubtthathewillbefarmorecarefulaboutourspirituallife.Hiskindindulgence,therefore,tendstoelevateourfaith."Theacutenessandpietyoftheseobservationsarereadilyadmitted.Iamnotsocertainiftheyareconsistentwiththeorderofthewholeprayer.OurLorddoesnotleadusgradually from inferior to higher subjects. He commences with thehighestofall,andthendescendstowhatislower.Hefirstofalllaysdownthe ultimate object of our prayers, and next introduces the means bywhichthatobjectisgained.Ifhehadtaughtustoascendbyladders,hewouldhavebegunattheloweststep,tillinregularorderwehadarrivedatthehighest.Butthatplan,weperceive,isentirelyreversed.

Some commentators employ still more refined arguments. The wholedoctrineofthegospel,theytellus,leadstothisconclusion,thatheavenly,spiritual, and eternal blessings, ought to be supplicated with far moreearnestprayersthantheperishingobjectswhichrelatetothisanimallife.Yetsuchistheweaknessofmen,ofthoseespeciallywhoweretheearliestdisciplesofChrist, that they arewont to thinkof the soulmore readilythanofthebody.Jesus,therefore,outofhisinconceivablegoodnessandwisdom,condescendssofartohumanweakness,astopermitbodilyandearthlybenefitstobefirstmentionedinprayer,thatthemind,freedfromthat kind of anxiety,may engagewith greater ease and cheerfulness inspritual inquiries. Such a method, certainly, instead of healing, wouldhavenourishedandstrengthenedthedisease.Isthisthewayinwhichthemindisdrawnasidefromexcessivesolicitudeaboutthebodilywelfare?Is

itfirstofallpermittedtoremoveallgroundsoffearaboutthebody,thatitmay afterwards attendmore carefully to othermatters? Is it not thedutyofaChristiantopursuehigherobjectswithsuchearnestnessthatallthingselse shallbe regardedasmereadditions?This isunquestionablytaught us by our Lord. "Seek ye first the kingdom of God and hisrighteousness,andallthesethingsshallbeaddeduntoyou."Butifhehadthoughtthatweoughttofollowthewaynowrecommended,wouldhenothaveplacedthepetitionaboutdailybreadbeforealltheothers,thataftersatisfyingthisnaturalandanimaldesire,ourmindmightbemorefreelyandcheerfullyemployedaboutthethingsofGod?

Whatthen?Nothinginmyopinionismoresimple.WeperceivethatourLordhassoarrangedthiswholeprayerastodividethepetitionsofitintotwo parts. I. The desire of benefits. II. The deprecation of evils. Thebenefits again are divided into two classes. Some are divine, heavenly,andspritual;othersareearthly,bodily,animal.Theformer,beingbyfarthe most excellent, claimed to be placed in the first rank,—which ourLorddid,byassigningtothemthefirstthreepetitions.Butasthelatterareof far inferior value, theywereproperly throwndown to the lowestrank, which is the exact place they occupy among the petitions forblessings.Nextfollowsthedeprecationofevils—theremovaloftheguiltlyinguponusfromthesinswehavecommitted,anddeliverancefromthetyranny of sin and Satan. For what would our life avail us if we hadalways to contendwith those evils?Andwhatpleasure couldwederivefrom the greatest abundance of the good things of this life, if ourunpardonedguiltleftusexposedtothewrathofGodandtothecruelrageoftheDevil?"HowbeautifullyhastheDivinewisdomarrangedtheorderof this prayer," says Tertullian justly, "for after heavenly matters,—thename of God, the kingdom of God, the will of God,—he has placed apetitionaboutourearthlynecessities."Butdeliverancefromtheevilswehavementioned is truly a great blessing, andmore desirable than thisanimal life. The supports of this animal life are, therefore, notwithoutreasonplacedinthemiddleoftheprayer,thatwemaybeginwitheternalblessingsandendwiththedeprecationofeternalevils.TheobservationofCrocius isveryappropriate:"ItwasthepleasureofourLordtoplacethisbread in themiddleof theprayer, thatwemaybothbeginandendwith spiritual matters,—knowing as we do, that we ought to pray for

earthly blessings, solely for the purpose of being better prepared topursueourjourneytothekingdomofheaven."

We have thus succeeded, we think, in explaining our Lord's design. Indoingso,wehavesaidnothingthatisnotstrictlyagreeabletothenativesignificationofthewords,tothewholediscourse,andtotheconnectionoftheprayerwithwhatgoesbeforeandwhatfollows.TheviewwehavegivenwillbefoundalsotoillustratetheexaltedwisdomoftheRedeemer,and to inculcate the exercise of those virtueswhich ought to adorn theChristian in thepresent life.Thiswill appearmore fully,whenwehaveexplained,insomewhatgreaterdetail,thenumberandexcellenceofthemoralpreceptscontainedinthesewords;forwehavestilltoconsiderthepracticalviewofthispetition.

And,first,wearetaughtthatittendstopromotethegloryofGodwhenaChristianasksfromhim,ashisHeavenlyFather,whatisconnectedwiththesupportofthislife.Themosteminentmen,whowerefavouredwiththegreatestfamiliarityandintimacy,andwiththelargestpromisesoftheSupremeBeing,haveinallagesofferedsuchprayers.TheexamplesofthewiseAgur,andofIsrael,ourFather,2arewellknown.TherearelikewisecommandmentsofGodtothispurpose,enjoiningtheexerciseofprayerandfastingforremovingthedistressesandobtainingthebenefitsofthislife. And Solomon, at the dedication of the temple,4 instructs us thatprayersofthatsortoughttobefrequentlypresented.

NorletitbeobjectedthatallthisbelongstotheOldTestament,wherethelargestpromisesof earthlyblessingsweremade to thepeople,but is atvariance with the economy of the New Testament, all the promises ofwhicharespiritualandheavenly.Paulviewedthematterverydifferently.He did not hesitate to pray in behalf of the Corinthians for earthlyblessings, which would heighten the enjoyment of their own lives, andfurnishthemeansoffreshliberalitytothepoor."Nowhethatministerethseedtothesower,bothministerbreadforyourfood,andmultiplyyourseedsown,andincreasethefruitsofyourrighteousness.Therearemanythingsinthispassagethatclaimourattention.(1.)TheApostlepraysinexpress terms thatbreadmaybegiven to themfor food. (2.)That theirseedmightbemultiplied. (3.)That thismightbedoneas therewardoftheirpietyandcharity.(4.)Thattheymightbeenriched,andmighthave

themeansofprovidingforthenecessitiesofothers.(5.)Thatsuchwealthmightpromotethedivineglory,being"abundantbymanythanksgivingsuntoGod."

We cannot refrain from quoting here the exhortation which Pauladdresses so earnestly to all Christians, to pray "for allmen, for kings,andforallthatareinauthority;thatwemayleadaquietandpeaceablelife in all godliness andhonesty."What is saidhere about a "quiet andpeaceablelife"relatestothelifewhichisledunderahumangovernment;whatisaddedabout"godlinessandhonesty,"relatestothelifewhichisled in the kingdomofChrist. An eminent commentator has judiciouslyobservedthattwothingsarehereputtogether,oneofwhichisdesiredbyallmen,andtheotherbythechildrenofGodonly.Allmendesire"aquietand peaceable life,"—a life free from disturbance, from fear and dread,from poverty and a want of those benefits which men confer on eachother in the exercise of the various arts andoperationsof life, togetherwiththeinterchangeofhonourandrespect,offriendshipandconfidence.Thisistheadvantage,fortheattainmentandprotectionofwhichsocietyisformed,governmentsareconstituted,andcustomsandtributeslevied.Christians,therefore,intheircharacterofcitizens,areboundtoseekthisblessingalongwithothercitizens,andtoseekitfromGod.Buttheykeepin view a far more excellent end of human society,—that under theprotectionofajustandpiousmagistracy,theymaybepermittedtospendtheirlifeinallpietyandholiness,freefromanymolestationthatmightbeofferedtothechildrenofGodonaccountoftheirreligion.ThisprayerispeculiartoChristians.

Nor is it true that,while theOldTestamenthad twokindsofpromises,temporalandeternal,theNewTestamenthasnonebutwhatareeternaland spiritual. Our Lord teaches an opposite doctrine: "All these thingsshallbeaddeduntoyou."Whatareallthesethings?Theyarethosethingsofwhichhehadjustnowspoken,"whatweshalleat,"and"whatweshalldrink," and "wherewithal we shall be clothed," of which "ourHeavenlyFatherknoweththatwehaveneed,"3andwhichwearetaughttoexpectwith holy confidence from his goodness. And on what does thisconfidenceorhoperestwithcertaintybutonthepromiseofourFather?OrwhatelsethanapromiseiscontainedinourSaviour'swords?

Anotherpassage to thesamepurpose iscontained in theApostlePaul'swritings: "Godliness is profitableunto all things, havingpromise of thelifethatnowis,andofthatwhichistocome."Idonotdenythatthegoodthings of the present life include those spiritual blessings which thekindnessofGodbestowsuponuswhilewesojourninthisworld.ButIdodeny that theyexclude thosewhichrelate toanimal life.For, (1.)WhenPaulreferstothepromisesmadetogodliness,hemeansthosewhichhadalready found a place in the inspired writings, which, beyond allcontroversy, included the blessings of the present life. But he declaresthatthosepromisesbelongtous.(2.)Isitnotcertainthattheblessingsofthismortal lifearepromisedintheFifthCommandment?Thatpromisehe employs as an argument with Christians. "Honour thy father andmother; which is the first commandmentwith promise, that itmay bewellwiththee,andthatthoumayestlivelongontheearth."Whydoeshequotethepromiseinthismanner?Plainlytoinformusthatitwasmadefor us, and that the children of Christians, who are obedient to theirparentsintheLord,2"mayexpectalongandhappylifeinthisworld.Toexpoundthosewords,inreferencetotheJews,intheirnativeandliteralsense,andtoconvertthemintoamereallegorywhentheyareappliedtoChristians, is amethod of interpretation towhichwe can by nomeansassent.(3.)WeoughttoobservethatPaulhadimmediatelybeforespokenof"meatswhichGodhadcreatedtobereceivedwiththanksgiving."Fromthosemeatscertainsuperstitiousand false teachershad taught themtoabstainbythatbodilyexercise4which,hetellsus,profitethlittle."Paul,on the contrary, teaches that sincere "godliness is profitable unto allthings,"and that, amongother things, it enablesaman toenjoyall thegood thingswhichGod hath createdwith joy and thanksgiving. (4.) Inwhatmannerwouldgodlinesshavethepromisesofthislife,ifitwantedthepromisesof those thingswithoutwhich it is impossible to live?Thepresent life is this animal life, "the life which we live in the flesh," toemploy a favourite expression of the Apostle Paul. That life must,therefore,beunderstoodtobepromisedwithall itsnecessarysupports.(5.)Inshort,whatroomhavewetodoubtthepromisesofthisanimallife,whenwehaveourLord'sexpresswordsintheGospel?"Wherefore,ifGodsoclothethegrassofthefield,whichto-dayis,andto-morrowiscastintotheoven,shallhenotmuchmoreclotheyou,Oyeoflittlefaith?"2Thereis here a promise,—a promise of the clothing with which the body is

covered,—apromiseconfirmedbytheargumentfromalesstoagreater,—a promise to be embraced by faith, for the want of this faith in thedisciplesisstronglycensured.

Thetruedifference,therefore,betweentheOldandNewTestaments,sofarasrespects thepromisesof temporalandspiritualblessings,maybebriefly stated. In theOldTestament, spiritual and eternal blessings arepromisedmoresparingly,moreobscurely,andalmostalwaysunder themetaphorical representation of temporal blessings; while the temporalblessingsthemselvesarepromisedasthefigures,symbols,andpledgesofheavenly blessings. In the New Testament, spiritual and heavenlyblessings arepromised very frequently, very clearly, inplain anddirectterms,andingreaterabundance;whilebodilyandtemporalblessingsarepromisedasadditionsoraidstothosewhicharespiritualandheavenly,withoutanyideaoftheirbeingemployedasatypeorpledge.

Butinwhatmannerdoesprayerforthoseblessingsbywhichthisanimallifeistobesupported,conducetothegloryofourHeavenlyFather?(1.)WedeclarethatourlifeisinthehandofGod,whoalonegaveittous,—whoalonepreservesitbyhispowerandgoodness,andadministersthoseaids without which, according to the order which he has himselfappointed, life cannot be preserved. ThePsalmist enters very fully intothis subject,and immediatelyadds, "Thegloryof theLordshall endurefor ever: the Lord shall rejoice in his works." (2.) We extol thatprovidenceofGod,bywhich,atstatedseasonsoftheyear,heblessestheproductionsof the earth. "Thouvisitest the earth, andwaterest it: thougreatly enrichest it with the river of God, which is full of water: thoupreparestthemcorn,whenthouhastsoprovidedforit.Thouwateresttheridgesthereofabundantly—thousettlestthefurrowsthereof:thoumakestitsoftwithshowers: thoublessest thespringingthereof.Thoucrownesttheyearwiththygoodness;andthypathsdropfatness.Theydropuponthepastures of thewilderness; and the little hills rejoice on every side.The pastures are clothed with flocks; the valleys also are covered overwithcorn;theyshoutforjoy,theyalsosing."2(3.)Weacknowledgethatallour labour,application,andindustryareofnoavail,exceptsofarashe ispleasedtofavourourexertions.Andthuswearetaughtthat inallouractionswedependwhollyonhiskindness.This isunquestionablya

great part of piety and of true religion.2 (4)We acknowledge that ourhealth,whichenablesustoenjoythegiftsofGod,andthateverylawfulpleasurewhichwepartake in this life, isbestowedwhollyby thedivinekindness.WeriseinthismannertoGodhimself,whodelightethuswithhisbenefits.Allthisisadeclarationofthedivinegoodnesswhich,whenitproceedsfromapiousmind,cannotfailtobepleasingandacceptableinhissight.

TheSECONDlessontaughtusinthispetitionistobemoderateandtobecontentwith little.Everyviewwhichwecan takeof thepetition,—of itsnumber,itsorder,orthewordsinwhichitisexpressed—conductsustothesameconclusion.Inthissmallabridgmentofprayer,thereisbutonepetition for earthly blessings, and expressed in the fewestwords;whilethedesiresofdivineandheavenlyblessingsaredividedintomanyheads,and contained in five petitions. The inference is, that the former arescarcelyentitledtothesixthpartofthesolicitudethatisduetothelatter.Besides, intheorderofbenefitstobedesired,thispetitionoccupiesthelastandthe lowestplace,—whichteachesusthatweoughtto"seekfirstthe kingdom of God and his righteousness," and that all other thingsdeserve only a passing and inferior consideration. sideration. The verywordsoftheprayeraresoframedastobreathenothingbutmoderation.Weaskbread,notdainties;breadenough,notmorethanenough;2breadforeachday.

Thesestatementswereadmirably illustratedby theancient fathers,andinculcated on their hearerswith great energy of language. Chrysostom,when expounding the 128. Psalm, observes, "You are, therefore,commandedtooffer thisprayer, inwhichyoupresentonepetitiononlyfor earthly blessings, andnothingmore."Hepursues this subjectmorefullyinhisLIV.HomilyonGenesis:"Forthisreasonhehasprescribedtous,intheverywordsoftheprayer,limitsandrulessofarasitisourdutyto pray for the things of this life, by commanding us to employ thesewords,WHICHCONTAINALLPHILOSOPHY,Giveusthisdayourdailybread, whichmeans, the allowance of the day." GregoryNyssen entersinto the subject with great copiousness and learning: "We arecommandedtoseekwhat isnecessaryforthepreservationof thebodilyexistence, by saying to God, Give bread, not luxury, nor wealth, nor

beautiful purple robes, nor ornaments of gold,—nor anything else bywhich the soulmightbedrawnaway from itsdivineandworthier care,but—bread." Shortly afterwards he presses the matter earnestly, andintroducesChristaddressingmortalsinthefollowingmanner:"Cease,Omen,towasteyourdesiresontrifles.Ceasetomultiplytheoccasionsofuneasinessagainstyourselves.Itisbutlittlethatyouowetonature.Youowe nourishment to your poor body,2 a moderate affair and easilyprocured,ifyoulookonlytowhatisnecessary."Iomitotherpassagestothesamepurpose.WhoeverwishestoseethemmayconsultSuicerus.

Hewhohaslearnedmoderationhasmadegreatprogresstowardsactualcomposureofmind."Godliness,withcontentment,isgreatgain.Forwebrought nothing into thisworld, and it is certainwe can carry nothingout.Andhaving food and raiment, let us be therewith content." Let allChristians remember the exhortation which Paul addressed to theHebrews, "Let your conversation be without covetousness; and becontentwithsuch thingsasyehave: forhehathsaid, Iwillnever leavetheenorforsakethee."Moderationisofgreatadvantagebothtothepoorandtherich.Till thepoor learntoviewthe luxuriesof therichwithoutevenawishtoobtainthem,theycannotliveagoodorahappylife.Iftheyare satisfiedwith those thingswhich nature requires for their support,andwhichhardlyanyonedoesnotreceivefromtheProvidenceofGod,theymayreckonthemselvesasrichaskings.Theirfoodandsleepwillbeas sweet, and rather sweeter, than the luxurious indulgences of thosewhose appetite needs to be provoked by condiments brought from aforeignland,andwhoarenotsatisfiedwithacouchofthesoftestdown.Theshortestroadtorichesisbycontemptofriches.Nothingismoretruethan theparadoxof theStoics,Tobe contentwithwhatwehave is thegreatest and surest riches. This subject has ledphilosophers intomanycuriousandsubtleinquiries.Letuspracticallyexcelthem,andmaketheexperiment.Withmagnanimityratherthanwithpompoflanguage,letussay with the Apostle Paul, "As having nothing, and yet possessing allthings." But the rich also will have their happiness increased bymoderation.All theirabundancewillbeofnousetothemtill theyhaveacquiredself-commandinthemanagementoftheiraffairs.Whatsortofenjoymentcanthatmanhave,whoeatsnothingpleasantlythatdoesnotgratifyhispalate,—whofrets,andrages,andstormswhenaman-servant,

orahousemaid,hasfailedtoperformatriflingpartofduty?Thatgreatmasterofpleasure,Epicurus,had fixeddaysonwhichhe tooknomorefoodthanwasbarelysufficienttosatisfyhishunger.Hisobjectwastoseewhetherhewantedanythingoffullandperfectpleasure,andifso,whatwas its amount, andwhethermuch labourwouldbeproperlybestowedon itsacquisition.Heevenboastsof theextremely small sumwhichheexpended on ameal. Such amode of living, besides satisfying hunger,wasevidentlyfittedtoyieldpleasure,—notthelightandfleetingpleasurewhich needs to be afterwards renewed, but of a solid and enduringcharacter.Waterandcoarseflour,oracrustofbarleybread,maynotbeinthemselvespleasantthings,buttobeabletofindenjoymentinthemistheveryhighestpleasure.

WecomenowtotheTHIRDlessontaughtus inthispetition.Whenwepraythatourbreadmaybegivenus,wearetaught(1.)industry.Wecallit our bread,whichmeans that it is to beprocuredby our own labour.Nonebutamadmanwillexpectthattheravenswillbringhimbreadandflesh,thoughthisoncehappenedtoElijah,asweareinformedbysacredhistory.Everymanmust labour inhiscalling toearnhisownbread. Inthestateof innocence,Godhadgiventomanagardenfilledwitheverythingdelicious,whichhewasappointed"todressandtokeep."Evenatthatperiodwhennatureproduced every thing spontaneously,manwasnotpermittedtoeathisbreadintotalidleness.Afterthefall,asentencewaspronouncedonthehumanrace,"Inthesweatofthyfaceshaltthoueatbread;"andthisisthe"soretravailwhichGodhathgiventothesonsofman to be exercised therewith."2 The Son ofGod himself, our greatpreserver, before entering on the public discharge of his propheticaloffice, appears to have supported himself, and the family to which hebelonged,by labouringasamechanic; forhiscountrymenwerewonttosayofhim,notonly,"Isnotthisthecarpenter'sson?"4but,"IsnotthisTHECARPENTER?"ThelibertyoftheGospeldoesnotexemptusfromtheobligationtotoil.Itfreesbelievers,indeed,fromthatkindofdistresswhich is the result of unpardoned guilt, and from the bondage of thethingsofthisworld,andrestrainsusfrompursuingthemwithexcessiveardour,—but does not remove the necessity of diligence in our calling.Paul,thoughanApostle,andmostdiligentinthedischargeofthatoffice,refusedto"eatanyman'sbreadfornought;butwroughtwithlabourand

travailnightandday,thathemightnotbechargeabletoany."6Hedidsowith the express design of holding out an example to other Christians."Notbecausewehavenotpower,buttomakeourselvesanexampleuntoyouto followus." It isoneof thecommandswhichheaddressed to thechurches: "For evenwhenwewerewith you, thiswe commanded you,thatifanywouldnotwork,neithershouldheeat.Forwehearthatthereare somewhichwalk amongyoudisorderly,workingnot at all, but arebusybodies.Now, them that are such,we commandandexhortbyourLord Jesus Christ, that with quietness they work and eat their ownbread." Let noman practice hypocrisy by adducingChristian liberty orthepursuitofbetterthingsasthepretextforhisindolence.Itisunworthyofapiousmantoabstainfromeverypublicexertionforhimselfandhisfamily,andthento"eatthebreadofidleness."2

Butwearetaught(2.)justice.Thatbreadisnotourownwhichweseizebyviolent,secret,ordishonestmeans,outofthehandsofthosetowhomithadbeengiven,orappearedtobedestinedbytheprovidenceofGod.We arenot sincere in praying thatGodmay give it to us, if, instead ofwaiting till God gives it, we take it violently into our own hands, indefiance of the laws of justice and charity. It would be amockery andopen contempt of the Supreme Being, if any person who heaped upwealth by dishonestmeans should dare to represent it as having beenbestowedbythegoodnessofGod.Suchwastheguiltofthosewhoslewattheir pleasure the flock of God, and "held themselves not guilty," andwhen they sold them, said, "Blessed be the Lord, for I am rich." Of asimilarcharacterwasthewickednessoftheEphraimitishmerchant,who,though "the balances of deceit were in his hand," though "he loved tooppress,"yettookpleasureinhisill-gottenwealth,andboasted,"yetIambecomerich,Ihavefoundmeoutsubstance:inallmylabourstheyshallfindnoneiniquityinmethatweresin."Butletnomanhopethatheshallcontinuetoenjoyinsafetyhisunjustgains.Zechariahsaw"aflyingroll;thelengththereofwastwentycubits,andthebreadththereoftencubits,"ofwhichitwassaid,"this isthecursethatgoethforth."Hesawitenterintothehouseofthethief,(andeverymanwhomakesunjustgainsis,inthejudgmentofGod,athief),andremaininthemidstofhishouse,andconsumeitwiththetimberthereof,andthestonesthereof."2ThewordsofZophartheNaamathiteonthissubjectarebeautifulandenergetic,but

thepassageistoolongforquotation.LetthedisciplesofChristbewareoftaking out of the hands of their brethren, by any kind of dishonesttransaction,thatbreadwhichtheysupplicateasthegiftofGod.

But this prayer teaches us (3.) the duty of depending on the favour ofGod. As the phrase OUR BREAD, implies a promise of the industrynecessary to obtain it in a lawfulmanner, so the prayer that GodmayGIVEittous,containsanacknowledgmentthatourindustrywillbeofnoavailwithoutthedivineblessing.Itdeservesnoticethatthesamechapterof the Book of Proverbs which contains those words, "the hand of thediligent maketh rich," contains also these words, "the blessing of theLord,itmakethrich,andheaddethnosorrowwithit."Beforeengaginginanyworkwhichmaybelongtoourrespectivecallings,letusearnestlyimplore the blessing of God upon our labours. This is particularlynecessaryeverymorning,whenweareabouttoundertakeourdailyandordinary duties. Moses2 has furnished us with words singularlyappropriate to such occasions: "Let the beauty of the Lord ourGod beuponus:andestablishthoutheworkofourhandsuponus;yea,theworkof our hands establish thou it." "The work of our hands," which ismentioned more than once, implies a promise of industry; but aconsciousness of dependance on the divine kindness, and a desire toobtain it,areasplainlyexpressedby theprayer, that "thebeautyof theLordourGodmaybeuponus,andthathemayestablishtheworkofourhands."

FOURTHLY, this prayer has a powerful tendency to inspire us withgratitude. For ifwe ask fromGod the supports of this life, it is properthat,whenwehave received them,we should render thanks.Now, thisgratitudeincludesmanythings.(1.)Wemustnotclaimanythingforourownindustryandskill,attributingtoGodanagencybutequalorinferiorto ours, or (which amounts to nearly the same thing), overlooking himaltogether.Theprideof thehumanhearthas a strong tendency in thatdirection.We have a striking instance of this inNebuchadnezzar,who,while he walked in his proud palace, which commanded a view of thebeautifulcityofBabylon,"spakeandsaid,isnotthisgreatBabylonthatIhavebuiltforthehouseofthekingdom,bythemightofmypower,andfor thehonourofmymajesty?"Compare thiswith thewordswhich the

prophet Isaiahputs into themouthof thekingofAssyria.Forhesaith,"bythestrengthofmyhandIhavedoneit,andbymywisdom,forIamprudent."2Thisisto"sacrificeuntotheirnet,andburnincenseuntotheirdrag."AgainstsuchacoursethepeopleofGodwereloudlywarned."Lestthou say in thine heart, my power and the might of mine hand hathgottenmethiswealth."4Godthreatensthat,iftheIsraelitesshalldisobeyinthisrespect,hewillpunishtheiringratitudebywithdrawingfromthemthe blessings of his providence. "For she did not know that I gave hercorn, andwine, and oil, andmultipliedher silver and gold,which theypreparedforBaal.ThereforewillIreturn,andtakeawaymycorninthetimethereof,andmywineintheseasonthereof,andwillrecovermywoolandmyflaxgiventocoverhernakedness."

SuchbaseingratitudeGoddidnotallowtopassunpunished,evenintheGentiles. The words of Ezekiel are remarkable: "Behold, I am againstthee,Pharaoh,kingofEgypt, thegreatdragonthat lieth inthemidstofhis rivers, which hath said, MY RIVER ISMINE OWN, AND I HAVEMADEITFORMYSELF."Theselastwordsmaybeunderstoodliterally.ForEgyptwasexceedinglyproudoftheNile,andoweditsfertilitytothatriver, thewaters ofwhichhadbeendistributed, by the commandof itskings,intovariouscanals."Onthyaccount,"saysTibullus,addressingtheNile,"thycountryasksnoshowers,nordoestheparchedherbageimplorefromJupiter a supply of rain." The reasonwas, thatEgypt received norain from the clouds, but was nourished by copious dews, and by theoverflowingsoftheNile.2ThekingofEgyptboastedthatthatriver"washis own, which he had made for himself," meaning that he haddistributed and adapted it to the purposes of his own convenience andrenown.Ariverisfrequentlyemployedinpropheticallanguagetoexpressapeople.AsbyEuphratesareunderstoodtheinhabitantsofBabylon,2sobytheNileareunderstoodtheEgyptians,whoinhabitedthebanksofthatriver.PharaohconsideredtheEgyptianpeopletobehisowninheritanceand lot, which could not be taken from him; and, overlooking theSupreme Being, boasted that he owed to himself his wealth, andkingdom,andpower.Inthis laytheprideofPharaoh,andtheindignityoffered to God, which excited the divine indignation. "Therefore, thussaith theLordGod,behold, Iwill bringa swordupon thee, and cutoffmanandbeastoutof thee.And the landofEgyptshallbedesolateand

waste; and they shall know that I am theLORD:becausehehath said,THERIVERISMINE,ANDIHAVEMADEIT."Thehistorycorrespondstotheprophecy.ThekingofEgyptwholivedinthetimeofEzekiel,wasPharaoh-hophra;4 for Jeremiah and Ezekiel, it is well known, werecontemporary prophets. TheLXX call himὈυαφρὴς.He appears to bethe same person whom Herodotus calls Apries, and of whom, amongotherthings,hetellsus,"ApriesissaidtohaveentertainedthebeliefthatneitherGodnorman could take fromhimhis kingdom: he had, in hisownopinion,established itsosecurely."6Andyet,Herodotusproceeds,"hefledfromthefieldofbattle,andwascarriedasaprisonertothecitySais,tothehousewhichhadformerlybeenthepalaceofAmasis,andwasafterwards strangled by the Egyptians." Herodotus and the prophets,certainly, do not agree on all points. What he says as to the pride ofApries, and what he states generally about his miserable end, form abeautiful commentary on the words of the prophet Ezekiel. ButHerodotus affirms that the Egyptians revolted from Apries and madeAmasisking;whileScripturerelatesthatthekingofEgypt,whoborethatname, was delivered into the hands of Nebuchadnezzar. But this is aremarkinpassing.AllImeanttocontendforwas,thatGodcannotsufferthat forgetfulness of himself, by which poor miserable men ascribe totheirown industryorpower theactsof theDivinekindness.And, ifhepunished it so severely in heathens,whatmay not Christians expect, iftheyareguiltyofthesameimpiety?

(2.)GratituderequiresthatwhatwedisclaimforourselvesweascribetotheSupremeBeing."Whenthouhasteaten,andartfull,thenthoushaltbless the Lord thy God for the good land which he hath given thee.BewarethatthouforgetnottheLordthyGod.""ButthoushaltremembertheLordthyGod;foritishethatgiveththeepowertogetwealth."3

(3.)TheacknowledgmentoftheDivinegoodnessdoesnotconsistwhollyof the sentiment of gratitude, nor is it discharged by words alone, butincludes also ourduty to use the good thingswhichGodhath givenusaccordingtohiswill,andfortheadvancementofhisglory.Weoughttouse,Isay,thegoodthingsofGod.Formoderationorpiety,—whichmanypersons employ as a cloak to their own avarice or hypocriticalsuperstition,—does not consist in doing violence to our natural

inclinations,or in taking,withaniggardlyhand, either forourselvesorothers,theabundanceoftheDivinegoodness.Thisisoneofthevanitiesspringingfromhumanfolly,whichtheinspiredpreacherjustlyreproves,"There is an evil which I have seen under the sun, and it is commonamongmen:amantowhomGodhathgivenriches,wealth,andhonour,so that hewanteth nothing for his soul of all that he desireth, yetGodgivethhimnotpowertoeatthereof,butastrangereatethit:thisisvanity,anditisanevildisease."Withextraordinarymadnessthemanwhoactsinthismannermakeshimselfpoorinthemidstofriches.2TheChristianwho has a proper knowledge of his religion and of true godliness,possesses and enjoys what God has given him as the means of doinggood.This,certainly, isoneofthemaximsofthewise:"Gothyway,eatthybreadwithjoy,anddrinkthywinewithamerryheart;forGodnowaccepteththyworks.Letthygarmentsbealwayswhite;andletthyheadlack no ointment." They do an injury to Christian godliness whorepresent it as morose, or as inconsistent with the cheerful use of thebountiesofProvidence.VerydifferentwastheinstructiongivenbyMosestotheIsraelitesrespectingtithes,whichtheyweretobringto"theplacewhichtheLordshouldchoosetoplacehisnamethere,"butwhich,"iftheway were too long" for them, they were allowed "to turn intomoney.""Andthoushaltbestowthatmoneyforwhatsoeverthysoullustethafter;foroxen,orforsheep,orforwine,orforstrongdrink,orforwhatsoeverthysouldesireth;andthoushalteattherebeforetheLordthyGod,andthou shalt rejoice, thou, and thine household."2Nor can it be believedthat,underthemildadministrationoftheNewTestament,theadultsonsofGodaretreatedwithgreaterseveritythaninfantsformerlywereundertherigidcodeoftheOldTestament.

It must always be observed, however, that we ought to use the goodthingsofGodinnoothermannerthanaccordingtohiswill.AndthisisthewillofGod,thatweshouldavoidalleffeminacyanddiscontentmentwith our present enjoyments, "every where, and in all things, beinginstructedbothtobefullandtobehungry;'to"makenoprovisionfortheflesh to fulfil the lusts thereof;"4 to "takeheed to ourselves, lest at anytimeourheartsbeoverchargedwithsurfeitinganddrunkenness,andthecaresofthislife;"notto"bebroughtunderthepower"2ofanyworldlyoranimal enjoyment; that, when "the Lord God of hosts calls to weeping

andtomourning,andtobaldness,andtogirdingwithsackcloth,"wemaynotconsultourownpleasuresorconvenience;inshort,thatweshouldbewillingtopartwitheverythinginthisworldfortheserviceandworshipofGod, "taking joyfully the spoilingofourgoods, knowing inourselvesthatwehaveinheavenabetterandanenduringsubstance."4

Butwemust likewisedoeverythingwithaviewtohisglory."Whether,therefore,yeeatordrink,orwhatsoeveryedo,doalltothegloryofGod."At the very timewhenwe use these good things, let us remember ourBenefactor.Notfixingourwholeattentiononcreatures,letusriseinourmeditationstotheCreator,reflectingthatwearesupportedbyhispower,refreshed by his goodness, "satiated with his fatness,"6 and that thepleasure or abundance of what we eat or drink is the gift of his hand.Whilewepartakeourfoodwithsatisfaction, letusnotseektofindin itthatkindofsensualenjoymentwhichcarnalmenhaveincommonwiththe brutes, but to be better fitted, both in body and in mind, for theserviceofGod.Fromtheagreeableoccurrencesofthepresentlife,letusendeavourtorisetothosepleasuresofaspiritualandheavenlylife,whichearthlyminds neither relish nor understand. Let us choose life for thesole purpose of devoting it to God, and that we may be found in thenumberofthesonsofmen,whohallowthenameofourheavenlyFather,—whoarethesubjectsofhiskingdom,andstudytopromoteit,—andwhodo his will in earth after the pattern of the angels in heaven. O howspiritual is this petition for the bread of the body, provided weunderstanditaright,andpraywiththeSpirit?

DISSERTATIONXII:ONTHEFORGIVENESSOFOURDEBTS

ΚΑΙΑΦΕΣΗΜΙΝΤΑΟΦΕΙΛΗΜΑΤΑΗΜΩΝ,ΩΣΚΑΙΗΜΕΙΣΑΦΙΕΜΕΝΤΟΙΣ

ΟΦΕΙΛΕΤΑΙΣΗΜΩΝ

THEfullandperfecthappinessofasinfulmanconsistsoftwoparts:first,thebestowmentof all good, andnext, the removal of all evil. Since theassemblage of all good things, according to Boethius, constituteshappiness, that man cannot be reckoned happy who wants any goodthing,thedesireofwhichgiveshimuneasiness.Andasaverysmallevilmay be sufficient to blunt the sense and relish of many exquisiteenjoyments,theperfectionofhappinessrequiresthatnoconsciousnessofany thing evil should remain. Such perfect happiness, it must beconfessed, was never enjoyed by any mortal in this life. But we mustneverfailtomaintainthisgreatsuperiorityoftheChristianreligionaboveallotherreligions,—thatitconductsitssincereprofessorsbyregularstepsto the very summit of happiness.Evenwhile they sojourn in the earth,Jehovah holds fellowship with them through his gracious covenant, sothat theyare at liberty to say, "TheLord ismyportion, saithmy soul."Now,God is all.Whatever good is found elsewhere,whatever good themind isable toconceive,exists in thehighestperfection inGod,who isthereforetheirexceedinggreatreward.InGodis foundprotectionfromeveryevil.Hedeclares thathe is theirshield,whichreceivesandwardsoffeveryattack.Butthoughallthesethings,inthemostperfectmanner,belongtotheenjoymentofGod,yet theenjoymentofGodinthis life isnotperfect.Thereremainsalwayssomegoodforwhichweshouldpray,andsomeevilwhichweshouldasktoberemoved,—till,advancedtotheperfectenjoymentofGod,weshallbemostabundantlysatisfiedwithallgood, without the consciousness or dread of any evil. To such exaltedhappinessJesusleadshisdisciplesbythisprayer.Hebidsthemprayforthose blessings, the first fruits of which are sufficient to produce thathappinesswhichisattainableinthislife,andthefullenjoymentofwhich

contains the satisfaction of every desire. He who, by the perfectknowledgeandperfect loveofGod,hallowshisname,—who isenrichedwith all the wealth of the kingdom of God,—who, joined to theinhabitantsofheaven,obeyslikethemallthewillofGod,—canhardlybesaid towant any good thing.Next, our Lord teaches us to pray for theremovalofallthatisevil.Buteverythingevilissummedupinsin,whichmay be viewed, either as guilt which binds us to condemnation, or astyrannical dominion which holds us as slaves. Against both we arecommanded to pray earnestly. The one cannot be separated from theother,andeitherwouldbesufficienttoexcludeusfromallparticipationoftheDivinefavour.And,first,aprayerfordeliverancefromtheguiltofoursinsispresentedinthesewords:FORGIVEUSOURDEBTS,ASWEFORGIVEOURDEBTORS.

Therearetwothingsheretobeexplained.I.THESTATEMENTOFTHEPETITION.II.THEENLARGEMENTOFIT.As to thestatementof thepetition,wemustinquire—(1.)Whyissincalledadebt?(2.)Whydowehere speak of debts in the plural number? (3.) What is meant by theforgivenessofdebts?

Debt, in thisplace,meanssin,as it isexplainedby theevangelistLuke,"Andforgiveusoursins."InthesamesenseourLordusesitelsewhere."Or thoseeighteenuponwhomthe tower inSiloam fell andslew them,thinkyethattheywereDEBTORS2(thatiscriminals)aboveallmenthatdwelt at Jerusalem?"Man's first debt is obedience to God.When thatdebthasnotbeenpaid,itisfollowedbyanotherdebtofsin,bywhichthesinnerowesadebttoDivinejustice.Thesubjectdeservestobesomewhatmorefullyillustrated.

God is the first,highest, absoluteLordofallhis creatures.Every thing,therefore, besides God must be subject to him in every way in whichsubjection is possible. Besides, God is the highest reason, and purestholiness, and is consequently a pattern to all rational creatures. In theexerciseofthathighestpower,hehasgiventomanalaw,whichdescribesandportrayshisholinesssofarasitcanbeimitatedbyman.Bythatlawhe demands and requires something from man,—all that is good andright."AndwhatdoththeLordrequireoftheebuttodojustly,andtolovemercy,andtowalkhumblywiththyGod?"2Thathislovemightappearto

menmorevenerableandmorelovely,hehasconfirmeditbypromisesofthe greatest benefits, to be bestowed on all who adore hismajesty andlove his holiness, and by threatenings of themost dreadful curse to beinflicted through eternity on all that hate him and despise hiscommandments.Hence it follows thatman owes toGod obedience, or,whichmeans thesamething, theexerciseofallpietyandvirtue,by theacknowledgment of his highest power, and purest holiness, in order toobtain his favour and avoid his wrath. "Therefore, brethren, WE AREDEBTORS, not to the flesh, to live after the flesh;"4 but (which is thenecessarysupplement)totheSpirit,thatwemayliveaftertheSpirit."Wehavedone thatwhichwas ourduty todo."6This is thenatural debt ofman, andnecessarily arises out of that relationwhich subsists betweenGod,as thehighestLordandhighestandpurestreason,—andmanasarationalcreatureofGod.

Ifmandoesnotpaythatdebt,hefallsintoanotherdebt,thatofsin.Itiscalledadebt,becausebysinninghemakeshimselfguiltyofviolatingtheDivineMajestyandHoliness,—actinginsuchamannertowardsGodasifthere were not a God to whom he owed subjection, or as if he werehimself God, and the supreme dispenser of his actions,—or, which isworstofall,as ifGodwere likethesinner;as ifhedelightedin iniquityand would not punish any transgression. "Thou thoughtest that I wasaltogethersuchanoneasthyself."ThisistothrustGodfromhisthrone,on which the sinner has the effrontery to place himself: or, which ishorribletobethoughtanddreadfultobeexpressed,itistoputSatanintheplaceofGod,thatthesinner'sunlikenesstoGodmaynotappear.Byactinginthismanner,doeshenotcontractadebtwhichnopowerofmanwill be able to discharge through all eternity? "Wherewith shall I comebeforetheLord,andbowmyselfbeforethemostHighGod?ShallIcomebeforehimwithburntofferings,withcalvesofayearold?WilltheLordbepleasedwiththousandsoframs,orwithtenthousandsofriversofoil?Shall Igivemyfirst-born formytransgression, the fruitofmybody forthesinofmysoul?"2Doesnot thesinnerdeserve tobecutoff fromallhappiness,ifhehasany;andcutofffromthepresentfavourofGod,andfrom thehope of future glory, so that neither couldbe obtained at anyprice. "Forallhavesinned,andcomeshortof thegloryofGod." "Whatshall a man give in exchange for his soul?"2 Does it not make him a

debtor to the retributive justice of God, to satisfy it, if possible, byeverlasting torments of soul and body? "And his Lord was wroth, anddelivered him to the tormentors, till he should pay all that was due tohim."

Hadwecontractedbutonedebtofthiskind,wouldnotthethoughtofithavebeenenoughtofillourmindwithindescribablehorror?Butwearechargeable with debts,—debts of every description,—Original, imputed,inherent;—actual,—debts of omission and commission, of ignorance,infirmity,anddeliberatewickedness,withoutlimitsandwithoutnumber."Whocanunderstandhiserrors?"

Ifthosedebtscouldbedenied,orinanywaysetaside,sinfulmanwouldnotwant either the insolence of falsehood, or the dexterity of fraud, toescapeinanymannerthehandofhiscreditor.Butweallcarrythehand-writinginourbreast.Our"siniswrittenwithapenofironandwiththepoint of a diamond; it is graven upon the table of our heart." Withindelible characters it iswritten in thebookof theDivineomniscience,—"the book of remembrance,"6 mentioned by the prophet Malachi,—fromwhichGodwill"settheminorderbeforetheeyes"ofsinners,sothattherewillbenoroomfordenialorevasion."IfIspeakofstrength,lo,heisstrong;andifofjudgment,whoshallsetmeatimetoplead?IfIjustifymyself,mineownmouthshallcondemnme:ifIsay,Iamperfect,itshallalsoprovemeperverse."Andagain, "If Iwashmyselfwithsnowwater,andmakemyhandsneversoclean,yetshaltthouplungemeintheditch,and mine own clothes shall abhor me."2 The amount of all thesestatementsisthis:Nothingwhichmandoes,contributestodeny,excuse,palliate,orwashawayhissins.Onthecontrary,heincreasestheamountof his guilt, brings downuponhimself a heavier sentence, and appearsconvictedandself-condemned.

It would give some confidence to a debtor, if he could find among hisfriends and neighbours one who would be willing and able, out of theabundanceofhis riches, todischarge thedebt.But that the sinnermaynotentertainthesmallestexpectationfromsuchaquarter,wearetaughttoacknowledgethatthedebtiscommontousall,forwesay,ourdebts.There is not one among mortals who does not owe his soul. "As it iswritten,thereisnonerighteous,no,notone.Theyareallgoneoutofthe

way, they are altogether become unprofitable; there is none that doethgood,no,notone."Since,therefore,allareoppressedbytheload,nooneisabletodischargehisowndebt,muchlessthatofothers."Noneofthemcanbyanymeansredeemhisbrother,norgivetoGodaransomforhim.Fortheredemptionofthesoulisprecious,anditceasethforever."5

All these considerations oblige us to throw ourselves at the feet of ourCreditor, to implore his favour, crying out with the voice andwith theheart, FORGIVE.On the forgiveness of sinswehave already somewhatfully stated our views, which it is unnecessary to repeat here. But it isproper to inquire inwhatsenseweask in thisprayer the forgivenessofourdebts.

Wepray(1.)ThatGod,outofhisundeservedgoodness,wouldpardonoursins,bynotdemanding fromus thepunishmentwhichwedeserved,orchastening us with such severity as we are unable to endure. "O Lord,rebukemenotinthineanger,neitherchastenmeinthyhotdispleasure."(2.)That,onaccountofthesatisfactionandmeritsofhisSon,Godwouldbe gracious to us, and regard us with complacency and kindness,notwithstanding all our transgressions, and particularly thattransgressionwhichinourprayersweconfesswithgriefandrepentance."Enternotintojudgmentwiththyservant;forinthysightshallnomanlivingbe justified.Hearmespeedily,OLord:myspirit faileth:hidenotthy face fromme."3 (3.) That he would be pleased to assure us of hisgrace by the secret testimony of his Spirit; and that the sentencepronounced in the court of Heaven, and ratified by his seal, may bedelightfullycommunicatedtoourmindsbyhisHolySpirit.Such,thereisreasontobelieve,wastheprayerofDavid."Havemercyuponme,OGod,according to thy loving kindness: according unto the multitude of thytender mercies blot out my transgressions. Make me to hear joy andgladness."Hehadalreadyheard,fromthemouthofNathan,thegraciousdesignofGod."TheLordalsohathputawaythysin;thoushaltnotdie."But, not satisfied with this, he desires to be assured by the internallanguageoftheHolySpirit,whichheconsiderstobethetruecause,and,ifnottheonly,atleastthehighestandmostimmediatecauseofreturninggladnessafterlongcontinuedgrief.Thewordofamereman,—thoughhebeafaithfulservantofGod,naymore,aprophet,—canhardlyremovethe

suspicions which themind is apt to entertain on a subject of somuchmoment.WhenthevoiceofGodhimself,speakingtothemofhisgrace,isheard, full and lasting peace is obtained. "Say untomy soul, I am thysalvation."2

ButasthisintimationoftheHolySpiritisnotconveyedbywordsalone,we pray, (4.), That God would bestow upon us those blessings whichusuallyaccompanythepardonofsins,particularly,thathewouldrestoreus to the enjoyment of intimate and delightful fellowshipwith himself.ThehistoryofAbsalommayfurnishanillustrationbyanalogy.DavidhadactuallyforgivenhimthemurderofhisbrotherAmnon,andhadsenthimanassurance to that effect, accompaniedbya command to return fromGeshurtoJerusalem.Buthedidnotinstantlyadmithimtothepalace,totheroyalpresence,ortohisaffectionateembrace."Absalomreturnedtohis own house, and sawnot the king's face. SoAbsalomdwelt two fullyears in Jerusalem, and saw not the king's face." But when he hadearnestly remonstrated, "Wherefore am I come from Geshur? now,therefore,letmeseetheking'sface,Joabcametothekingandtoldhim;andwhen he had called for Absalom, he came to the king, and bowedhimself on his face to the ground before the king; and the king kissedAbsalom."2 In nearly the same manner did God act towards David.ThoughGod did not intend to punish his crimes,—though, as we havealready said, he had intimated this by Nathan,—yet David did not, asformerly,enjoyfriendlyandfamiliarintercoursewithGod,orexperiencethehighestdelightsoftheDivinefavour.Tormentedbymentalanguish,heprays,"Restoreuntomethejoyofthysalvation.Makemetohearjoyandgladness,thattheboneswhichthouhastbrokenmayrejoice."

Such is the frequent experience of believers. When they have oncereceivedourLordJesusbyatrueandlivingfaith,theyarereconciledtoGodandjustified,bywhichitbecomesabsolutelycertainthatthewrathofGodshallneverfalluponthemtocondemnation.Yetitispossible,andfrequentlyhappens,thatthesamebelievers,whohavebeenbroughtoutofastateofnatureintoastateofgrace,fallintosomeheinouscrime,orevenintoalanguishingandsluggishconditionofthesoul.Insuchcases,withaviewtodemonstratetheholinessofGod,andthehatredwhichhebears to sin, God usually hides his face, expresses his heaviest

displeasure,employstherodof fatherlycorrection,and,even inanswerto prayer, does not immediately restore to the sweet enjoyment of hisformerkindness.Toamindconscientiouslyimpressedwithaviewofitssins,cherishingasincereloveofGod,andpreferringhisfavouraboveallthings,thiscannotfailtobeinthehighestdegreedistressing.Hencethetears,andsobbing,andsickness,and lamentation,anddeepgroans, tilltheirHeavenlyFather is graciously pleased to listen to their entreaties,andtorestorethefullanddelightfulenjoymentofhisfriendship.AllthatIhavesaidmaybeproperlyviewedascomprehendedinthispetition.

ButourLordJesusChristwaspleasedtoenlargethispetitionbyaddingaremarkable argument, AS WE FORGIVE OUR DEBTORS. In order tounderstandthis,wemustinquire,I.Whoarethosedebtors?II.Inwhatconsists the forgiveness of our debtors? III. What relation does ourforgiveness of our debtors bear to the forgiveness which we ask fromGod?

Thosearenotourdebtorswho,accordingtoaregularandcivilcontract,oweusmoneyorsomekindofservices.ThiswouldimplythataChristiancannotproperlyandlawfullybeheldboundtofulfilsuchengagements.AChristian always continues to be amember of the commonwealth, andthesacredprofessionofreligiondoesnot interferewiththoseprivilegeswhichthelawsofnature,orofnations,orofthestate,bestowonmenandcitizens. Debtors would be guilty of hypocrisy, if they employedChristianityasacloakfortheirinjusticeandfraud."Renderthereforetoalltheirdues.Owenomananythingbuttoloveoneanother."Onesimus,beforehebecameaChristian,hadrunawayfromhismasterandcarriedoffsomeproperty.YetPaulhimself,inpleadingwithPhilemoninbehalfofhisslave,asksthepardonofhisfaultandhisrestorationtofavour,butatthesametimepromisespayment."Ifhehathwrongedthee,oroweththeeought,putthatonmineaccount.I,Paul,havewrittenitwithmineownhand.Iwillrepayit."2Thereisareligionintheworld,which,withaviewtoitsownpropagation,andthedestructionofwhatit ispleasedtocallheresy,thinksitrightandpropertodischargeitsCatholicadherentsfromanyobligationsunderwhichtheymayhavecometoheretics.Whileitthusopenlyviolatesthelawsofnatureandofnations,thoughitclaimsanexclusiverighttotheChristianname,itis,inthisrespect,thereverse

of Christian. Yet justice and mercy, which our common humanityrecommends,andChristianityenforces,requirefromcreditorsnottobeundulyrigoroustowardsdebtors.Theprevailingconsiderationwiththemought to be, not themaintenance of abstract rights, but the exercise oflove,whichis"thefulfillingofthelaw,"—andabadgeofChristianity.4

Our debtors are those persons who, by unjust designs, or words, oractions,havedoneusan injury.All sins, indeed,arecommittedagainstGod, as the supreme Lord and lawgiver. But some are also committedagainstmen,astheobjectstowhichthesinsimmediatelyrelate.Tothisclassbelongallattacks,bycraftorviolence,onthelife,chastity,wealth,andreputationofothers.Hewhocommitssuchacrimemakeshimselfadebtor to another, to repair the injury done. And such are the debtorsherementioned.

WhenourLordrequiresustoforgiveourdebtors,hedoesnotintendthatitwouldbe inallcasesunlawful todemandthereparationofan injury,provideditweredoneinaregularmanner,unaccompaniedbybitterness,revenge, or a breach of charity. But he commands us to lay aside allhatred, enmity, andmalice;not towishordo any thing amiss to thosewhomayhaveusedusimproperly;nottorejoiceintheafflictionswhichbefallthem;but,onthecontrary,towishthemwell,and,whenoccasionoffers, to do them good,—desiring earnestly that God may pardon thetransgression of his law incurred by the injury they have doneus. In aword, this forgiveness implies thatwe layasideallmalice,andperformthedutiesofbrotherly love towardsoffenders. "Puton, therefore," saysthe Apostle Paul, "as the elect of God, holy and beloved, bowels ofmercies, kindness, humbleness of mind, meekness, long-suffering;forbearing one another, and forgiving one another, if any man have aquarrelagainstany;evenasChristforgaveyou,soalsodoye."

Butwhat relationhas this forgivenessofours to that forgivenesswhichweaskfromGod?OurIorddidnotcertainlyintendtoteachusthattheyresemble each other very greatly, or almost in any manner; for thedifference between them is immense. (1.) God forgives us as Lord,lawgiver, and judge, in the exercise of his supreme power; while weforgiveasequals,andaspersonswhoareoftenchargeablewithequal,orat leastsimilaroffences. (2.)AsGodcannot layaside thecharacterofa

most righteous judge, he forgives sins solely with a view to thesatisfaction of Christ, "whom he hath set forth to be a propitiationthroughfaithinhisblood,todeclarehisrighteousness,thathemightbejust,andthejustitierofhimthatbelievethinJesus."We,again,arehereviewedasprivatemembersofsociety,andasbrethren. In thiscapacity,thoughweowetoeachother thereparationofany injury thathasbeendone,yetweareboundtoforgivewithoutanysatisfaction,andthemorefreelyandreadilyweyieldourownrights,themorebecomingwillbeourconduct. (3.) When God forgives, he frees the sinner from everlastingpunishment,andblesseshimwithhisfavour,whichisthefountainoflifeand of all happiness. But whenwe forgive, wemerely cease to indulgetowardstheoffenderourfeeble,andperhapsimpotentwrath,andbestowuponhimourbestwishes,whicharealwayspoor,andcanscarcelyyieldhimanyperceptible advantage.And certainly our own conditionwouldbe miserable, if God's forgiveness of sins were not infinitely moreadvantageoustousthanourscanpossiblybetoourneighbour.

Neither was it our Lord's intention to hold out our forgiveness as themeritorious cause of the Divine forgiveness. In one who is engaged inprayer,—moreparticularlyinonewhoisprayingforthepardonofhissin,nothing can be more unsuitable than a haughty presumption on hismerits. How daring would be the pride of a sinner under sentence ofcondemnation, who should accompany an acknowledgment of theblackest crimes, for which no palliation could be offered, by a proudboasting of hismerits; andwho should presume to bring forward thatmiserableforgiveness—whichheowesasadutyoflovetohisneighbour,andinwhich,perhaps,hefrequentlyfails—asareasonwhyheconsidershimself entitled to theDivine forgiveness! Far from thehumility of theChristianheartbesuchunbecomingpride;butmostofallinprayer,andinthatpartofprayerinwhichgraceandpardonaresought!

StillourLordsuffersustoadducethisplea,foundedonourforgiveness.(1.)AsasortofargumentwithGod,inwhichsomedegreeoffreedomisused,butattendedbyaweand reverence.OurargumentwithGod isofthe kind which proceeds from the less to the greater, and may beexpressed in the following manner: "O Lord, we, whose kindness isalwaysnarrowandscanty,areinfluencedbysuchaffectionstowardsour

neighbouras to forgivehimcordiallyhisoffencesagainstus.Withhowmuchgreaterboldnessmayweasksucha favour fromthee,whosevastkindnessknowsneitherboundsnorlimits!"Thisargumentisofasimilarcharacter to oneofwhichChrist himself hath set us an example. "If yethen, being evil, know how to give good gifts unto your children, howmuchmoreshallyourheavenlyFathergivetheHolySpirittothemthataskhim?"(2.)AsamarkoftheDivinefavouraboutusandinus.ItisanevidencethatGodhasnotaltogether"givenusupuntovileaffections,"2nor "taken his Holy Spirit from us;" since there are found in us thosebowels of compassionwhich can only proceed from the Spirit of graceandlove.Onthisgroundwerestawell-foundedhopethathewillbestowuponus additional favours, for the gifts ofGodareusually crownedbyfreshgifts. (3.)As somethingwhichnecessarilyprecedes the convictionthatoursinsareforgiven,andthewantofwhichwouldkindlethewrathof our heavenly Father against us. For it is impossible to be perfectlyassured that our "iniquity is pardoned,"4 and to derive from itconsolation and joy, unless we discharge this duty of brotherly lovetowardsourneighbours.WeshallincurthedispleasureofGod,notonlyfor our other transgressions, but likewise for our hardness of heart, inretaining an implacable enmity towards our brethren. "And when yestandpraying,forgive,ifyehaveaughtagainstany:thatyourFatheralsowhich is in heaven may forgive you your trespasses. But if ye do notforgive, neither will your Father which is in heaven forgive yourtrespasses."

Letthis,therefore,bedeeplyimpresseduponourminds,THATSINFULMAN OUGHT TO ASK FROM GOD, WITH THE GREATESTEARNESTNESS, THE PARDONOFHIS SINS. That part of the Lord'sprayer which we have now examined leads us to this conclusion, andthere are not wanting weighty reasons to enforce it. No evil is moredreadfulthanunpardonedguilt."Ifthou,Lord,shouldestmarkiniquities,OLord,whoshallstand?"(1.)Itisimpossibletosayhowfartheburdenofunpardonedsinweighsdownthesoul,andoppressestheconscience."Formineiniquitieshavegoneoverminehead:asanheavyburdentheyare tooheavy forme."2There isno inward calmness,nopeace, till themind,freedfromtheguiltofitsiniquities,hasnothingtofearfromitself,fromtheDevil,orfromGod.Thesinnerlooksuponhimselfasadreadful,

shapeless, huge monster, the sight of which fills him with perpetualdread.Whereverhedwells,hecarriesaboutandwithinhim,atalltimes,anexecutioner.Heistormentedbyawfulterrors.Adeadlyarrowsticksinhis side, andbehind thehorseman, andbehind the foot-passenger, sitsblackcare.4Orifsomesortofpoulticegivestemporaryrelieffrompain,itisfollowedbytheslowprogressofacancer,whichwillafterwardsshowmorealarming symptoms.The fire isnot extinguishedbut is concealedundertheashes.AsinnerwillneverbecordiallyreconciledtohimselftillheisreconciledtoGodhisjudge,andheisnotreconciledtoGodbutbytheforgivenessofhisoffences.

(2.) Till we have obtained it, we must want the favour of the Divinegoodness,whichismoredelightfulthanlifeitself."Thylovingkindnessisbetterthanlife."ItwillnotbeinourpowertodrawnearfamiliarlytoGodasourFather,—toperceiveinhiscountenancetheexpressionoffatherlyregard,—toreceivefromhismouththepreciouswordofconsolation,—tofeelinourmindsthesweetinfluenceoflove,—ortoenjoyhisembraces,forthesakeofwhichitwouldbenohardmattertopartwithlifeitself.Wemustnotthinkofheavenandsalvation.Thatgateisshut.Whileoursinsremain, there can be no hope of returning to Paradise, fromwhichwewere driven out. If, in such a condition, we happen to enjoy the goodthings of the present life, those good things are not ours. They do notproceed from that favour of God,which alone could render them trulygood.Andwhatadvantagewill theyyield to thosewho, inashort time,willmiserablyperish?Amagnificent,perhaps, and costly equipage,butthe last theyshalleverenjoy,andpreparatoryto theircondemnationtoeverlasting death. (3.) We must not only lose the favour of God, butexperiencetheinexpressiblebitternessofhiswrathandindignation.Sinis a fatal plague: it infectswhatever it touches: the body, the soul, andultimatelyallthefacultiesaretaintedbyitsdreadfulpoison.Everythingconnectedwiththesinneriscursed,"Itshallcometopass,ifthouwillnothearken unto the voice of the Lord thy God, to observe to do all hiscommandmentsandhisstatuteswhichIcommandtheethisday;thatallthesecursesshallcomeuponthee,andovertakethee.Cursedshallthoube in thecity,andcursedshall thoube in the field.Cursedshallbe thybasketandthystore.Cursedshallbethefruitofthybody,andthefruitofthyland,theincreaseofthykine,andtheflocksofthysheep.Cursedshall

thoubewhenthoucomestin,andcursedshallthoubewhenthougoestout."

(4.)But"allthese"things,thoughgrievoustorelate,andhardtoendure,are but "the beginning of sorrows." Far heavier punishment of theiriniquities will be inflicted on the sinners after this life, throughout anendlesseternity.OwereIpermittedtoleadbythehand,orratherbytheear, those, irreligious persons who live in hardened neglect of theirdanger,andconductthemtotheirongatesofhell,—presentlytobeholdthe excruciating torments of the damned,—to hear the waitings andlamentationswithwhichtheyunavailingly lament the irrecoverable lossof time sinfully wasted, of labour sinfully bestowed, of Divine gracesinfully neglected,—to perceive, as it were, in their own presence, thedreadful but uninterrupted strokes of the sharpest chastisements, withwhich not flesh only, but the bones, the marrow, the whole frame isscourged by the righteous severity of God! The contemplation of suchanguish might, perhaps, strike their minds with horror, impress themwithaconvictionoftheirguilt,andthrowthematthefeetofthesupremejudge,thatwithallprayers,andgroans,andtears,whilethedoorofhismercyisnotshut,theymightimploreforgiveness.Thesearenotthesillybugbears and idle phantasies of credulous minds, but the oracles ofundoubted truth. O how wretched, how impossible to be sufficientlylamentedanddeploredistheconditionofthosewho,burdenedwiththeguiltoftheirsins,havenotobtainedforgiveness!

"Blessed,"on theotherhand,are they"whose transgression is forgiven,whose sin is covered." For (1.) They are then delivered from thewrathand curse of God, and from every thing truly evil. "THERE IS NOCONDEMNATION to them which are in Christ Jesus." They have noreason todread the accusations of conscience, the reproaches of Satan,therigouroftheJudge,thevengeanceofDeity,thementionofhell.Whataccusation can conscience bring, if the Lord of the conscience isreconciled? With what reproaches can Satan charge them, if "Godjustifieth?"3WhatroomistheretodreadtheseverityoftheJudge,orthewrath of Deity, if he has once declared that he is fully satisfied?Whyshouldthementionofhellalarm,ifthatisremovedagainstwhichhellisthreatened by him who alone "hath the keys, both of hell and of

heaven?"5If fatherlychastisementsstillawait them,yetHefromwhosehand they come is a kind father, not a severe judge; and itwouldwellbecome them to bow and kiss that fatherly rod. "I will bear theindignationoftheLord,becauseIhavesinnedagainsthim,untilhepleadmy cause, and execute judgment forme: he will bringme forth to thelight,andIshallbeholdhisrighteousness."Iftheymustcontendwiththevariousafflictionsofthepresentlife,yetthesewillbeunmingledwiththecurse, the bitterness of which alone produces misery. They will be"good,"2andwill"worktogetherforgood."Theverynameofdeathoughtnot to alarm those towhomGod is reconciled; for,when it has lost itssting,death isno longerthepenaltyofsin;butthecloseofsinning, thecondemnation of sin, and the entrance into life. He who has actuallyobtainedforgivenessofsinsisentitledtoraiseasongoftriumph,withtheApostlePaul,overdeathandhell."Odeath,whereisthysting?Ograve,whereisthyvictory?Thestingofdeathissin;andthestrengthofsinisthelaw.ButthanksbetoGod,whichgivethusthevictory,throughJesusChristourLord."4

(2.) The pardon of sin does not only free the sinner from thewrath ofGod, but restores him to the Divine favour and friendship. As itoriginatedinaloveofbenevolence,andinthegraciouspurposesofGod;so itplaces the sinner in sucha condition thatGod regardshimwithaloveofcomplacency,andbestowsuponhimtheenjoymentofhisgraceinthemostdelightfulmanner.HeisthenenabledtobeholdthefaceofGodas an indulgent Father, to hear his gracious voice, and in the sweetestintimacyofDivine fellowship todeclare, "Thy love isbetter thanwine.""For I will not," saith God, "contend for ever, neither will I be alwayswroth; for the spirit should fail beforeme, and the souls which I havemade.Ihaveseenhisways,andwillhealhim.Iwill leadhimalso,andrestore comforts unto him and to his mourners."2 (3.) Since all theseconsequences flowfromthe fullsatisfactionofChrist,bywhichpositivehappiness, aswell as freedom frompunishment, has been obtained forbelievers; it follows that the pardon of sin is accompanied by theacknowledgment of a title to everlasting life.Hewho prays, Forgive usour debts, prays for nothing less than the most perfect happiness.Blessed, everyway blessed, are thosewho are at liberty to glory in theLordthattheiriniquitiesarepardoned.Andwhocandoubtthatsuchan

attainment ought to be the object of our most earnest prayers; moreespecially when it is considered that the attainment is not so easy asmany persons rashly allow themselves to believe. What labour, andsweat, and anguish, and suffering;what a dreadful and accursed deathdid it cost our Lord Jesus Christ, before he obtained for his elect theforgivenessofsins?Butbefore the forgivenesswhichhasbeenobtainedcan be applied to them, many of these distresses must be endured bythemselves. Many prayers, and griefs, and tears,—many struggles withthe Devil and with God,—many painful conflicts with sinful passionsmust take place, ere they become assured of their reconciliation withGod. The groans of David, the bitter tears of Peter,2 the streams thatflowed from the eyes of that distinguished and blessed sinner whowashedwiththemourLord'sfeet,allspeakthesamelanguage.

Imustnowaddresswarmexhortationstoseveralclassesofpersons.And,1. To you who indulge so freely in sinful pleasure; who, with an easy,cheerful, and smiling countenance, add immeasurably every day to theamountofyourdebts;whosesins,insteadofbeingaburden,oradread,are a delight; who "drink iniquity like water." Believe me, or ratherbelieveGod,—thismadpleasureinsinningwillendeitherinthislife,orinthenext,—itmaybeinboth,—inthebitterestsorrow.Youwilloneday"say of laughter, it ismad; and ofmirth, what doeth it?"What is nowswallowedwith suchavidity is certainpoison,whichwill consumeyourbowelswithexcruciatingpain.Your"vineisofthevineofSodom,andofthe fieldsofGomorrah:yourgrapesaregrapesofgall,yourclustersarebitter: your wine is as the poison of dragons, and the cruel venom ofasps."5"Atthelast,itbitethlikeaserpent,andstingethlikeanadder."

But, II. Awake from your sleep, ye who, though burdened with such aloadofdebt,yetpassthroughlifewithoutanxiety;orwho,ifanyanxietyunwillinglyovertakesyou,endeavourbyeverypossiblemethodtoshakeitoff,resolvingthatyouwillnotdisturbthefestivityofasingleday,thecheerfulness of a meal, or the repose of a night. What sort of deadlysluggishnessmustbelongtoamindwhichsoshamefullyneglectsitsownconcerns?Mustall thatwehavesaidabout thebasenessofsin,andtheobligationofdebtbywhich the sinner isbound,pass for triflesand fordelirious dreams? "Let no man deceive you with vain words:" you

unquestionably owe your soul; "for because of these things cometh thewrath of God upon the children of disobedience." "Tribulation andanguish"shallbe"uponeverysoulofmanthatdoethevil,oftheJewfirst,andalsooftheGentile;forthereisnorespectofpersonswithGod."2Doyouhopetodischargeyourowndebts?Younevercan.Thestrictestofallcreditorskeepsaccountswhichevenyourownconsciencemustowntoberigidlyexact.Doyoupresumetoattemptflight,toescapefromthehandsofyourcreditor?Butwhere,orhow?"Ifyouascendupintoheaven,heisthere: if youmakeyourbed inhell, behold,he is there. If you take thewingsof themorning,anddwell in theuttermostpartsof thesea;eventhereshallhishandleadyou,andhisrighthandshallholdyou."WherewillyoufindanasylumsafeagainsttheomnipresentJehovah?"Theprideof thine heart hath deceived thee."4 "Though they dig into hell, thenceshallminehandtakethem;thoughtheyclimbuptoheaven,thencewillIbringthemdown.AndthoughtheyhidethemselvesinthetopofCarmel,Iwill search and take themout thence; and though theyhide frommysightinthebottomofthesea,thencewillIcommandtheserpent,andheshall bite them." Do you flatter yourselves with the hope that theseaccountswill never be exacted?Godhath swornby a solemnoath thattheywillcertainlybeexacted."Foritiswritten,AsIlive,saiththeLord,every knee shall bow tome, and every tongue shall confess toGod. SOTHENEVERYONEOFUSSHALLGIVEANACCOUNTOFHIMSELFTOGOD." Or do you imagine that you will easily find somemeans ofdefending,palliating,orexcusingyouradmittedtransgressions?Ohvainthoughtsoftheself-deceiver!Youhavenotevena"figleaf"3tocoveryournakedness."Nowyehavenocloakforyoursins.""Thateverymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod."5Andnow,by what reason, or by what appearance of reason, can a state ofcarelessness somadly foolishbedefended?Youhavestill,perhaps,oneremaining consolation, in the thought that fromaBeing infinitelygoodthere will be no great difficulty in obtaining pardon, provided that onyourdyingbed you addressGod in thewordsof thepublican, "Godbemercifultomeasinner."Butwhoareyouthatdaretopromisemoretoyourselves from the goodness of God than did David, or Hezekiah, orPeter,orPaul,andotherswho,youcannotbutknow,werethe intimateFriends ofGod, andwho yet panting and toiling ascended through thevalleyoftearstothehillofcalmconsolation?Letnone,noneimaginethat

hewillsucceedoneasierterms.

III.ButImustalsoaddressyouwhorashlyclaimtheforgivenessofyoursinsasobtainedandcertain,thoughyouhavenotbewailedyoursinsinapropermanner,thoughyoucontinuetoliveinthem,andthoughyoudonot exercise justice, kindness, and love towards your neighbours.Whatmadness is this that, on a matter of such moment, you will amuseyourselveswith"oldwivesfables"andfoolishdreams?Oursins—soyousay,soyouprofesstobelieve,—havebeenpardonedbyGod.Andtrustingtothatpresumption,youhardenyourmindagainsteverykindofwarningorsuspicion.Butwhenweretheypardoned?Andhow?Onwhatdaywasthesentenceofabsolutionpronounced?Whoannounced,whoconveyedtoyourmindanintimationofthefact?Whereisacopyofthisdeedtobebe found?Bywhomwas itwrittenor subscribed?These, you reply, aremere riddles, puzzling questions, which no man understands, and towhichnomancanbeexpectedtoreply.—Andisitso?Areyouignorantofthem?Doyounotunderstandthem?Haveyounotlearnedthem?Andyetyou boast so confidently that the sentence of absolution has beenpronounced. You unquestionably know this, that you are guilty ofaggravatedcrimes;thatyoudeserveeternalcondemnation;thatyouhavetodowithanomniscientandjustjudge.Youareignorantofthetimeandmanner in which your pardon was obtained. You have no properargumenttoofferforconvincingyourselvesorothers.Andyetyouchoosetobeasmuchatease,asifyouhadcontractednodebts,oratleastasifyouhadyourdischargeathome.Tellmehonestly,haveyouacted thusabout your pecuniary debts; where, if any thing had been neglected, itmightberemediedbyafittertimeormorefavourableopportunity?Andifinpecuniaryaffairsyoudarenotactthus,willyounothesitatetodosointhisgreatmatter, inwhichthepossibilityofmistakeoccursbutonce,and on which the everlasting salvation or perdition of your soulsdepends? Rouse yourselves from this lethargy. Bestow your utmostattention, lest you share the fate of some criminal, who, imprudentlytrusting to certain spurious lettersofpardonwhich some impostorhadput into his hands, is hurried, at a time when he least expected it, toigominiousexecution.

Andyou,mybrethren,whomIlove,andafterwhom"Ilonggreatlyinthe

bowels of Jesus Christ," act, I beseech you, with greater wisdom andprudence. Have compassion on yourselves, and build no hopes of soimportant a kind on any but a solid foundation. Every one of you iscompelledalongwithmetoacknowledgethathehascontractedimmenseandvastdebts,whichhecannotrefuse,andwhichhecannotdischarge.What remains but that you turn to God, fall upon your face, and withsighs, and tears, and sobs, and groans, again and again pour out thispetition. Forgive, O Lord,—Forgive, O Heavenly Father. At morning,noon,andeven,—bydayandnightletthisbeyourcry.Breakinattimeson your worldly occupations. Choose a solitary spot to transact thismatterwithGod.Even inthemidstofbusiness, letprayersandgroans,unheard by any ear save the ear of God himself, ascend to his throne.Givenopeaceorresttoyourmindtillyouhaveobtainedit,andtill theconviction that you have obtained it is supported by unanswerablearguments.

In order to obtain it, attend to the following instructions. (1.)Make anunreserved confession of all your sins to God. Nothing is unknown tohim,andalldissimulationisregardedbyhimasthemarkofamindthatisnotupright."Iacknowledgedmysinuntothee,andmineiniquityhaveInothid.Isaid,IwillconfessmytransgressionsuntotheLord;andthouforgavest the iniquity of my sin." He that covereth his sins shall notprosper:butwhosoconfessethandforsakeththemshallfindmercy.3(2.)Submithumblytotherodofhisfatherlychastisement,onlyprayingthathe may "not rebuke you in his anger, or chasten you in his hotdispleasure." Let this be your prayer, "O Lord, if thy wisdom, andholiness,andgoodnesscommandmetotastethebitternessofmysins;ifImustwantforatimethegreatlydesiredlightofthycountenance,forthesake of which I would cheerfully part with every thing that is mostdelightful in this world; if I must experience the bitterness of thyindignation,whichismoredistressingtomethandeathitself,andwhich,alas!IownthatIhavedeserved;yet,OLord,Idonotwithdraw,andhaveno right to withdraw myself from thy authority. Here I am, ready toendurewithout amurmurwhatever it shall be thygoodpleasure to layupon me. Only lay not on me thy wrath and curse; chasten me inmoderation,formycorrection,notfordestruction;andwhenIshallhavebeen chastened, receiveme at length into thy friendship, lay aside the

rod,letthelightofthycountenancecheerme;"makemetohearjoyandgladness, thattheboneswhichthouhastbrokenmayrejoice."2What isthere that will not be obtained by such humble prayers from theboundlessgoodnessofourheavenlyFather?(3.)Addtothisthesincereprofessionofaforgivingspirit,ofamindquickandreadytoforgive,—notmerelyonceandagain,butfrequently,asoftenasoccasionoffers,—evenifitbenecessary,"notseventimesonly,butseventytimesseven"timesina single day;4 not on slight occasions, but on themost important; andwithoutrespectofpersons,eventowardsthosewhomyouhavelaidundermanyobligationstogratitude.WithwhatfaceshallwewhoowetoGodsomany talents ask pardon from our creditor, if we hesitate to forgive asinglepound,orevenapenny,toourbrethren?Letusseethatwedonotbringacurseuponourselves,andnotablessing."ThemajestyofGodwillnotenduretobemocked.2(4.)Declareyourseriousresolutiontoavoidsinwithallcareanddiligence.AsElihusays,"ThatwhichIseenotteachthoume: if I have done iniquity, Iwill donomore."And as thewholechurchsays, "Sowillnotwegoback fromthee:quickenusandwewillcalluponthyname."4ForitiscertainthatGodhasannexedthepromiseofpardon to theconditionof sincere repentance. "Washyou,makeyouclean:putawaytheevilofyourdoingsfrombeforemineeyes:ceasetodoevil: learn to do well: seek judgment, relieve the oppressed, judge thefatherless, plead for thewidow. Comenow, and let us reason together,saith theLord: thoughyour sinsbeas scarlet, they shallbeaswhiteassnow: though theybe red like crimson, they shall be aswool." "Let thewicked forsakehisway, and theunrighteousmanhis thoughts: and lethimreturnuntotheLord,andhewillhavemercyuponhim,andtoourGod,forhewillabundantlypardon."2

If we pray in this manner, and with this spirit, we are encouraged toexpect that theaffectionsofourHeavenlyFatherwillbemoved towardus."Therefore,"saysheofEphraim,"mybowelsaretroubledforhim;Iwillsurelyhavemercyuponhim,saiththeLord."Intheverymidstofourprayer,hewillsweetly interruptus,saying,Riseup,mySon,wipeawaythytears,ceasefromthygroans,thydebtsareforgiventhee,my"angeristurned away," my friendship is renewed. There is my right hand, thepledgeofmyfavour.Takeholdofitwithfaithandlove.ComenearerthatImayembracethee.2Butbewareofnewoffences.Idonotpromisethee

an eternity of uninterrupted love. O words sweeter than honey, dearerthan gold,more precious than rubies! Grant, O Lord Jesus Christ, ourAdvocate4 and intercessor, that we may hear these words from thymouth,andfromthemouthofourFather,bythySpirit.Amen.

DISSERTATIONXIII:ONLEADINGINTOTEMPTATION

ΚΑΙΜΗΕΙΣΕΝΕΤΚΗΣΗΜΑΣΕΙΣΠΕΙΡΑΣΜΟΝ,ΑΛΛΑΡΥΣΑΙΗΜΑΣΑΠΟΤΟΥ

ΠΟΝΗΡΟΥ

WHOEVERhasGod for his friendwill find Satan to be his enemy.Hereceives the name of SATAN, first, because he is the adversary of Godhimself; and next, because he is the adversary of those whom Godhonourswithhisfriendship,wholoveGod,whorankonthesideofGod,who bear his image, and reflect, in no inconsiderable degree, thebrightness of the Divine glory. That wicked enemy is so inveteratelyopposed to theDivinemajesty thathewouldgladly, if itwerepossible,overturnthethroneofGod.Asheutterlydespairsofaccomplishingthatobject, he throws out all his venom against the elect, employs everyexpedient,andexhaustsallhisdevicestoenslavethosewhomthepowerofGodhastornfromhisgrasp."Thegreatreddragon,"whenhewascastout fromheaven, foundamad solaceofhismisery indrawingwithhistailaslargeaproportionashecouldofthestarsofheaven,inremovingthemfromtheiretherialabode,andsinkingtheminthebottomlesspit.Heassaultedthe firstAdaminParadise,and"beguiledhimthroughhis

subtlety."2Hemadeanattempton thesecondAdamin thewilderness,buthiseffortswerefoiled.Disappointedinthatexpectation,hebendsallhisattackonthosewhomChristhasclaimedtobehisown.Whenheseesthem extricated from his toils, loosed from his shackles and bolts,restored to liberty, and proceeding straight towards the glory of theheavenly kingdom,—he is roused to rage and fury, and, "like a roaringlion," pursues and besets them from every quarter, "seeking whom hemaydevour."

But this hatred must be mutual; as was ordained by God in Paradise,when"theLordGodsaiduntotheserpent,Iwillputenmitybetweentheeand thewoman, andbetween thy seedandher seed: it shall bruise thyhead,andthoushaltbruisehisheel."Thosewhoaredesiroustopractisetrue holiness pursue the Devil and all his works with a deadly hatred.Thereisnothingwhichtheyaremoredesiroustoavoidthantodo,orsay,orwish,orthinkanythingwhichhedoesnotdislike.Thatmutualhatredisthesourceofthepetitionwhichwearenowtoexplain.ANDLEADUSNOTINTOTEMPTATION,BUTDELIVERUSFROMEVIL.

Having already confessed our sins, we have prayed that God wouldforgivethem,andrestoretoushisfriendship.Butthehopeofobtainingpardon, or the belief that it has been obtained, ought to produce, indevoutminds, a state of feeling exceedingly remote from security as tothe past, or preparation for future transgressions. The brighter thediscovery of the truth that "the Lord is good and ready to forgive," thedeeper should be our reverence for the Divine majesty. "There isforgivenesswiththee,thatthoumayestbefeared."2Asenseofobligationtogoodness sogreatandsoundeservedought towarmourheartswiththe love ofHimwho is infinitely good and holy, and thus to become apowerfulrestraintfromsin.ItoughttowarnusnottoincurthechargeofabusingtheDivinegoodness,nottorenewthenecessityofthoseprayersandgroansandpainfulexerciseswhichwehavealreadyexperienced,notto lose his sweet and beloved fellowship, and not to shut up fromourselvesthepathtoitsrecovery.Onethingiscertain,nomancanenjoythedelightful senseofhis justification,whodoesnot earnestly seekhissanctification.Now,animportantpartofsanctificationisthehatredandavoidanceofsin.Theswornenemyofoursoulslaboursincessantlythat,

assoonaswehavebeen freed fromtheolddebts,wemay immediatelycontractnew.Buttheveryfactthattheexertionsofourenemyarethusunremittingought to redoubleourwatchfulness, thathisobjectmaybedefeated,andthatwemayproveourfidelitytoourgraciousmaster.Andsuch is the reason of the admirable order by which our Lord hasconnectedthispetitionwiththeprecedingone.

Thereare twothingschieflywhichcomehere tobeconsidered. I.Whatwepray, that itmaynothappen. II.Whatwepray, that itmayhappen.We pray that God, our Father who is in heaven,MAY NOT LEAD USINTO TEMPTATION. We pray THAT HE MAY DELIVER US FROMEVIL. As to the first of these, again, we are to inquire, (1.) What istemptation?(2.)InwhatwaycanGodbesaidtoleadusintotemptation?(3.)Inwhatsensedowepraythatthismaynotbefallus?

Temptation here signifies any thing said or done, or, in short, anyoccasionwhateverbywhichwearemoved,orinanywayexcited,towhatisevil.Forby thesemeansaman is tempted,proved, tried,whetherhewillchoosetoremainsteadilyonthesideofGodandofvirtue,orallowhimselftobedrawnawayfromthem."Thoushaltrememberallthewaywhich theLord thyGod led thee these forty years in thewilderness, tohumble thee, andTOPROVETHEE, to knowwhatwas in thine heart,whetherthouwouldkeephiscommandmentsorno."Amanmeetswiththiskindoftemptationinmorewaysthanone.Itarisessometimesfrominternalandsometimesfromexternalcauses,andnotunfrequentlybothare united and combined. An internal temptation springs from thatwickednessandcorruptionofournaturewhicheveryoneofus,alas!hastoo frequently experienced; which the Old Testament calls the evilimagination,andwhichisdescribedinthepagesoftheNewTestamentas"thesinthatdwellethinus,2theflesh,orlust,4andthelawofsinwhichis in our members." By its disorderly motions it sometimes impels usstronglytowardswhatisevil,"warsagainstthelawofourminds,"6and,unlessitwerewiselyandpowerfullyresisted,itwouldleaduscaptivesto"thelawofsin,"itwouldleadusastray,andwouldendindeath."Forifyeliveaftertheflesh,yeshalldie."WiselyhastheApostleJameswarnedusoftheseconsequences."Everymanistemptedwhenheisdrawnawayofhisownlustandenticed.Thenwhenlusthathconceived,itbringethforth

sin,andsin,whenitisfinished,bringethforthdeath."8

Notemptation,certainly,ismoredangerousthanwhatspringsfromthisinternal source. It scarcely, if ever, fails to produce some badconsequence.For though itdoesnotalways leadtoaction,orbreakoutintothefullcommissionofcrime,yetitrendersagoodworklessperfectthanitoughttobe,andhindersthatpropercheerfulnesswithwhichtheminddesirestofollowthepracticeofvirtue."Thefleshlustethagainstthespirit,andthespiritagainsttheflesh:andthesearecontrarytheonetotheother;sothatyecannotdothethingsthatyewould."Inthatconflict,sometimestheonepartyprevails,andsometimestheother;andbytheirmutual resistance both are weakened in all their actions. Nay, asconcupiscenceisanactofoursoul,noexcitementtoevilcanarisefromthatcausewithoutpollutingthesoulitself.

True,indeed,theApostleappearstodistinguishbetweenhimselfandthesin thatdwelleth inhim. "Now, if Ido that Iwouldnot, it isnomore Ithat do it, but sin that dwelleth in me." But this mode of expression,thoughhighlyproper andworthyof anApostle, is rhetorical, andmustnot be explained according to the strict meaning of the words, butaccordingtothe intentionsof thewriter. Ifwe lookat thesubject itself,"thesinwhichdwellethinus"isthesinofthepersoninwhomitdwells.When sin does what is evil, we in whom sin dwells do that evil. Weourselves have to confess, bewail, and deplore that sin, and to askforgiveness of it fromGod. If Paul,when led by his sinful desire to dowhatwasevil,hadimprudentlytakenoccasionfromthistopleadinhisown defence, it would have been contrary to the views which heillustrates.TheApostle'smeaningwas this.By thegraceofGodhehadbecomeadifferentpersonfromwhatheformerlywas.Hewasnotonlyadifferentperson,buttheservantofadifferentmaster.3Hewasnolongerasinner,who,withpleasureandwiththefullinclinationofhismind,didwhatisevil:butasaintwho"delightsinthelawofGod,"andabhorssin.Hewasnolonger"theservantofsin,"fromwhichhehadbeenreleased,buttheservantofChrist.SofarashewasasaintandChrist'sservant,inwhichrelationhechosetobechieflyconsidered,hedidnosin;butonlysofaras,contrarytohiswishes,thereexistedinhimsomeremainsofsin,which he refused to acknowledge as his own, and still less as a part of

himself.Theconclusionis,thateverytemptationwhichproceedsfromaninternalsourceistobedeplored,exceptsofarasitservestoillustratethepoweroftheSpirit,whichrepressesandovercomesthepowerofsin.

Amongtheexternalsourcesoftemptation,thefirstplaceisduetoSatanor the Devil, who is, by way of eminence, called the tempter. Havingassumed the form of a serpent,4 he infected the first-made man inparadisewiththepoisonofenticinglanguage.Helaidhissnaresfortheinnocenceof Job, that eminentlyholyman, ofwhomGodhimself said,"that there isnone likehim in theearth,aperfectandanuprightman,one that feareth God, and escheweth evil."6 He attacked David, thatinvincible king, who had gained celebrity by his victory over the hugegiant, and over somany fierce nations, andmore than once overthrewhim.NotonlydidhestiruptheperfidiousJudastoaheinouscrime,andmakehimthebetrayerofthebestandkindestofmasters;butheattackedPeter,who,tillthen,hadbeenapowerfuladversary,—strovehard"tosifthimaswheat,"8andafter large,express,andconfidentpromises,drovehim to deny three times his beloved Lord. He manifests the samedisposition towards all who are the servants of God and of Christ,attacking themat one timewith the cunningof the serpent, at anotherwiththefiercenessofthelion,"seekingwhomhemay"ruinand"devour."Inwhateverdirectionwemove,wehavethestrongestreasontosuspectthat, under the herbs and flowers, this deceitful and cruel serpent liesconcealed.

Thattempterhashisstratagems,which,withoutsufferinggreatinjury,itis hardly possible for us to detect. The Apostle Paul calls them "thedevices," "thewiles;"3andChrist calls them"thedepthsofSatan." It isastonishing with what power and efficacy he everywhere acts on theminds ofwretchedmortals. (1.)He enters into aman, so as to seem adomesticated enemy.5 (2.)He throws evil thoughts into the heart, and"fillstheheart"7todoevil.(3.)He"blindstheirminds."(4.)Andwithallsubtlety."9(5.)Andwith thegreatestsuccess. (6.)So thathe frequently"prevails,"11 and takes some of them "captive at his will." All this isplainlytaughtusinscripture.

Butthemannerinwhichthosethingsareaccomplishedbythetempterisnotequallyclear.Helabours,asfaraspossible,toconcealhimself.Inthis

lies a greatpart ofhis cunning, thathis snaresmay take effectwithoutbeing perceived. We are almost entirely unacquainted with the natureandprogressofthoseoperationsbywhichmindactsuponmind.Yetwiththe assistance of Scripture, accompanied by reason and experience, wemaysafely,wethink,advancethefollowingstatementsastothemannerinwhichSatanfrequentlyactsonourminds.I.Hesometimespresentstothe external senses those objects which, he knows, are fitted to affectthempowerfully;ashepresentedtoEvethebeautyoftheforbiddentree,to Achan the Babylonish garment,2 to David naked Bathsheba. II. Heknowshowtomoveandinfluencethemindbyproducingcertaineffectsonthebrain,which,bynaturallaws,arefittedtoexcitecertainthoughtsinthemind,whethersleepingorawake.III.Bythemotionoftheblood,andby thealterationof theprevailinghumours in thehumanbody,hecanexcitethevariousaffectionsoflove,anger,melancholy,andthelike.Thus he affected powerfully in Saul the black bile, which producedconstitutional melancholy and dread; and afterwards the yellow bile,whichproducedindignationandrageagainstDavid.IV.Itistruethathecannot, by physical energy, affect the understanding, or mould thejudgment,orbend thewill.Thatpoweroverourmindsbelongs toGodalone.4 But as spirit is exceedingly subtle, it appears to be capable ofmaintaining,andsometimesactuallytomaintain,someintercoursewithourminds,whichleavesuponthemadeepandpowerfulimpression,—inthe samemanneralmostasangels communicate their thoughts to eachother. This may be gathered from the passages already quoted, whichcannot, without a forced interpretation, be understood to refer to theoperation on the body alone, and, by means of it, upon the mind. Anadditional proofmay be brought from suggestions of abstract thoughtsthrown into themindaboutGodanddivine things,whichappear tobepurelymental,andasfaraspossibleremovedfrommatter.Butwemustbewareofindulgingexcessivecuriosityinsuchmatters.Letthisonethingbedeeplyimpresseduponourheart,thatwehavetodowithanenemyofextraordinaryskillandpower,whoknowsbetterperhapsthanourselvestheconcealedapproachestoourminds.

Next to theDevil as a tempter, itwill be proper to consider theworld,whose"Prince"and"God"thatwickedspiritis."Theprinceofthisworldcometh.""Inwhomthegodofthisworldhathblindedthemindsofthem

that believe not."2 By theworld are sometimesmeant, I.Wickedmen,who "lie in wickedness," who pursue good men and goodness with adeadly4hatred,who endeavour to involve them in sinful associations,6and, to employ aphraseusedbyourLord, supply to them theplaceofSatan. II.Butby theworldarealsomeant thosewickedcustomswhichprevail among men, and are opposed to the rectitude of the divinecommandments. Paul calls it "the course of this world," and exhortsChristians, "Be not conformed to this world;" and John guards thedisciplesagainst that temptationwhich"theworld," in this senseof theexpression,commonlypresentstobelievers."Lovenottheworld,neitherthethingsthatareintheworld.Ifanymanlovetheworld,theloveoftheFatherisnotinhim.Forallthatisintheworld,thelustoftheflesh,andthelustoftheeyes,andtheprideoflife,isnotoftheFather,butisoftheworld.2III.Lastly,TheWorld likewisedenotes thecreaturesofGod,sofaras,enslavedbysin,and"madesubjecttovanity"onaccountofit,theyallure incautious minds by their amiable qualities, and become theobjects of that inordinate affection which leads to spiritual adultery.Thus, the brightness of the sun, and thebeauty of themoon andotherheavenly bodies, so captivated not a few individualsmerely, butwholenations, that they worshipped them as supreme divinities, or at leastassociatedthemwiththesupremeDivinity.HenceJobdefendsthepurityofhisreligiousworshipbythisargumentamongothers,thathehadnotbeheld the sunwhen it shined, or themoonwalking in brightness," sothat his "heart had been secretly enticed, or his mouth had kissed hishand." And in this respect The World may be classed among ourtempters.

Whether,inthesensewhichisheregiventotheexpression,Godcanbesaidtotemptus,deservesinquiry.TheApostleJamesaffirmsthatthisisimpossible. "Letnomansaywhenhe is tempted, IamtemptedofGod,forGodcannotbetemptedwithevil,neithertemptethheanyman."AllwhohaveaproperknowledgeoftheinfinitelypureholinessofGodmustbefullyconvincedthatheisnottheauthorofsin,thatheneverexcitesorpersuades to what is sinful. "Far be it from God that he should dowickedness;andfromtheAlmightythatheshouldcommitiniquity."2TomaintainthatGodistheauthorofevilisnotlessinjurioustohimthantoaffirmthatthereisnoGod.ThereisadiscoursebyBasiltheGreat,which

bears this inscription, "That God is not the author of evil." In thatdiscourse the observations which I have now made are beautifullyfollowedout,andIshallgratifymyreadersbyinsertingaportionofhisargument. "That man is ascertained to be a fool in mind andunderstandingwhosaysthatthereisnoGod.Heisnexttohim,andnotawhit behindhim in respect of folly,who says thatGod is the author ofevil. I consider both to be equally criminal, for both equally denyHimwhoisgood;theoneassertinginanunqualifiedmannerthathedoesnotexist,andtheotheraffirmingthatheisnotgood.Forifheistheauthorofevil,heisconsequentlynotgood,andifheisnotgood,heisnotGod;sothatthereisonbothsidesadenialofGod."4

We must therefore take the most scrupulous care, not only in ourreasonings,whicharesometimesapt tobecometoocuriousandrash,—but in thewhole course of ourmeditations, and throughout our wholelife,thatwenever,inanymanner,imputetheblameofoursinstoDivineProvidence. This would be the height of impiety. Nor ought such anacknowledgmenttobeextortedfromusbytheattacksofadversarieswhocavil at sound doctrine, but by a love and reverence for the divineholiness. We ought to give the most earnest attention that ourconversations and thoughtsmaybe of such a character as to reflect nodishonouronthatmostholyandmostdivinetruth.WithrespecttoGod,weoughtalwaystobelieveandasserttohisglory,that"HeistheRock,his work is perfect; for all his ways are judgment; a God of truth andwithout iniquity, justandright ishe."Withrespecttoourselves, forthesuppression of foolish pride, we ought firmly to believe that thewholeblameofsinfulactionslieswithus;thatGodmaybealwaysjustified,andthatman,convictedbyconscienceofhissins,maybecondemnedbyhisownsentence.

And yet our Lord Jesus does express himself on this subject as if ourHeavenlyFathermaysometimes leadhispeople into temptation.Somepeople,indeed,havethoughtproper,inrepeatingaswellasinexplainingthe Lord's Prayer, to soften the harshness of this expression. Cyprianreads it, Suffer us not TO BE LED INTO TEMPTATION, and so it isfound, as Augustine assures us, in many Latin copies. But it is notconsistentwithmodestytotakesomuchuponusastoventuretocorrect

wisdom itself. We must not change the words of Christ, for which nomortal can substitute any that are more appropriate. But we ought toexaminetheirtruesense.OurLordusedlanguagewhichhisdiscipleshadbeen accustomed to hear. It is a prayerwhich frequently occurs in theHebrewwritings,Leadusnot,orcauseusnottocome,intothehandoftemptation. That phrase expresses very emphatically the powerful, butjust, holy, andpureprovidence ofGod regarding tempters, temptation,andtheconsequenceoftemptation.

This is manifested in the following ways. I. He gives the tempter apermission—notamoralbutanactualpermission—toemployhisarts.Allthecreatures,notexceptingeventhedevilsthemselves,aresocompletelyin thehandofGod, that theycannotmoveahair'sbreadthwithouthiswill. It is therefore impossible that any schemes, to which he does notconsent, canbe attemptedagainst the elect ofGod.Thus,hepermittedSatanto"persuadeAhabandprevail,"bybecoming"alyingspiritinthemouthofallhisprophets."HepermittedhimtotemptDavid,sothatthesameaction is attributed toGodand toSatan, but in adifferent sense."Satan stood up against Israel, and provokedDavid to number Israel.""And again the anger of the Lord was kindled against Israel, and hemovedDavidagainst themtosay,Go,numberIsraelandJudah."2It isattributed to Satan, as the enemy who labours of his own accord toaccomplish the destruction of men; to God, as the wise and holyGovernorofallthathappensintheuniverse.Innearlythesamemanner,the false prophets were permitted to tempt the Jewish people, whichJeremiah does not hesitate, though in a sound sense, to attribute toJehovah. "Ah! Lord God, surely thou hast greatly deceived this peopleandJerusalem,saying,yeshallhavepeace."Hereferstotheaddressesofthe prophets, who promised safety and prosperity to the people, andespecially to Jerusalem, which shortly afterwards was reduced to theextremity of desolation. He ascribes it to God, who had permitted theprophets thus to lie, and even to use his name, and had not in everyinstancevisitedthemwithimmediatepunishment.HeregardsGodasajustjudge,whogaveup"arebelliouspeople,lyingchildren,childrenthatwouldnothearthelawoftheLord;whichsaidtotheseers,seenot:andtotheprophets,prophesynotuntousrightthings,speakuntoussmooththings, prophesy deceit;"4 andwhopermitted them to take pleasure in

thesmoothlanguageoftheirdeceivers.Butsomewillprefer,itmaybe,tointerpretthislanguageinterrogativelyastheexpressionofastonishment,"Hastthou,OLordGod,greatlydeceivedthispeople?"Asifhehadsaid,"Howdoes thisagreewith thepromisesofGod? Is itpossible thatGodcanimposeonanyperson?"WhatevermaybethetrueinterpretationofJeremiah'swords,wemusthold itas certain thatno temptationbefallsanyonebutagreeablytothepermissionandgovernmentofGod.AndthisisthesmallestpartofwhatourLordintendedtoconveybythisphraseintheLord'sprayer,"Leadusnot,thatis,"saysTheophlact,"sufferusnottofallintotemptation."2

II.WithrespecttotemptationmanythingsareascribedtotheprovidenceofGod. It sometimes happens that the personwho is to be tempted isbroughtintothatsituation,andplacedinthosecircumstances, inwhichthe tempter has an opportunity of exercising all his wiles. "Then wasJesusledupoftheSpirit,"thatis,theSpiritofGod,"tobetemptedoftheDevil." III. There are some cases in which, in the exercise of thatsovereign freedom which he displays in the dispensation of his grace,eitherforthepunishmentofpastsinsorforthemanifestationofhumaninfirmity,hewithholdsfromthepersontemptedthatpowerfulassistancewhich was necessary for repelling the attack. We have a remarkableexampleof this in thehistoryofHezekiah."Howbeit, in thebusinessoftheambassadorsoftheprincesofBabylon,whosentuntohimtoinquireofthewonderthatwasdoneintheland,"GODLEFTHIM,TOTRYHIM,THATHEMIGHTKNOWALLTHATWASINHISHEART."

When,therefore,wepraythatourheavenlyFathermaynotleadusintotemptation. I. We express the hatred which we bear to sin, and ouranxious desire and careful watchfulness, that we may not fall into itssnares. "Ye that love the Lord, hate evil: he preserveth the souls of hissaints; he delivereth them out of the hand of the wicked." II. Weacknowledgeourweakness,whichwillbeeasilyovercomebysopowerfulahostofenemies.Inthissense,everyoneofushasoccasiontosay,"Iamreadytohalt."3III.Wepray,(1.)Thathemaynotpermitustomeetwiththose temptationswhichwe are unable to overcome, that hemay "notsuffer us to be tempted above what we are able, but may with thetemptationmake away to escape, thatwemay be able to bear it." (2.)

That inany temptationswhateverhemaynot forsakeus,or leaveus toourselves or to our enemies, or deprive us of that assistance withoutwhichwecandonothing,asoncehappenedtoHezekiah."Oforsakemenotutterly.5(3.)That,onthecontrary,hemaybepresentwithusbytheefficaciousassistanceofhisSpirit,bywhosepowerwemaysuccessfullyrepel every attack. "O keep my soul, and deliver me: let me not beashamed; for I put my trust in thee. Let integrity and uprightnesspreserveme;forIwaitonthee."

Themeaning, therefore, is not thatGodmay not permit us to fall intotemptations,whichisthecommonlotofallChristians,andparticularlyofthosewhohavemadethegreatestproficiencyintheschoolofChrist,3butthat he may not allow us to sink under the load. For "to come intotemptation," to "enter into temptation,"5 signifies to be so involved inallurementsanddangersthatescapeisimpossible.TheHebrewsexpressitmorefully,"tocomeintothehandoftemptation,"thatis,intoitspoweranddominion.7Inshort, tobe led intotemptationis"tobevanquishedbytemptation,andtocomeunderitspower."NotonlydoesGod,inmanyinstances, leave wicked men to their own vicious inclinations, "givingthemuptouncleanness,throughthelustsoftheirownhearts;"9butheabandons, as it were, for a time, those also who place an excessiveconfidenceintheirownstrength.Againstsuchanevilwearecommandedtoguardbyacknowledgmentofourweaknessandbyincessantprayer.

We have thus attended to the negative part of the petition,—to thosethingsrespectingwhichwepraythattheymaynothappentous.Wepray,on the other hand, that God may deliver us from evil. Here we mustinquire, first,what ismeantbyevil,andnext, inwhatdeliverance fromevilconsists.Evilmaybeexplainedintwoways,eitherasmeaningthatwhichisevilorhimwhoisevil.Ifwetakeitintheformersense,evilwillbe of the same import as sin. Chrysostom has properly observed, thatπονηρὸν(evil)isderivedἀπὸτοῦπονοῦ,fromlabour,becausesinbringstomannothingbutlabouranduneasiness,whiletrue"quietness"ofmindisfoundonlyintheexerciseofvirtue."Theworkofrighteousness,shallbe peace; and the effect of righteousness, quietness, and assurance forever." And in this sense the word πονηρὸν, connected, too, with thearticle,isused,"thewholeworldliethinwickedness."Ifweinterpretitin

this way, we shall conclude that we are commanded to pray, not forexemption from all annoyances, but for a mind fortified againsttemptationstosin."Ipraynot,"saidourLord,4"thatthoushouldesttakethemout of theworld, but that thou shouldest keep themFROMTHEEVIL. "And the Lord shall deliver me," says Paul, "from EVERY EVILWORK."There is a close resemblancebetween these expressions and aformofprayerinuseamongtheancientHebrews."Andbringusnotintothehandsofsin,norintothehandsoftransgression."2

But the greater part of commentators, both ancient and modern,understandbyevil,inthisplace,theevilone,theDevil.Inthissensethewordoccursinthefollowingpassages."Whenanyoneheareththeword,andunderstandethitnot,thencomethTHEWICKEDONE,andcatchethawaythatwhichwassownintheheart.""Aboveall,takingtheshieldoffaith, wherewith ye shall be able to quench all the fiery darts of THEWICKED," that is, of thewicked one. Chrysostom6 interprets it in thismanner:"HecallstheDevil,inthisplace,THEEVILONE.Heis,bywayof eminence, so called, on account of his superlative wickedness, andbecause,thoughhehasreceivednoinjuryfromus,hecarriesonagainstusanimplacablewar."AndcertainlythisappellationofTHEEVILONEis properly applied to that wicked spirit, because he does nothing butwhat is evil,—because all the evil that exists in the universe originatedwithhim,—becauseindoingevilandinpersuadingotherstodoevil,hefindshisonlydelight, thewickedandmalignantsolaceofhisdesperatemisery.Thesenamesappliedtohimoughttoexciteourhatredanddread.

To be delivered from evil does not mean to be so preserved by divinepowerthatwemaynotafterwardsfallintoanysin,orthatwemayneverbeexposedtotheassaultsoftheDevil.Ourconditioninthisworlddoesnot allow this. But it denotes that gracious government of DivineProvidence, bywhich themore powerful and formidable attacks of theDevilareprevented,orthenecessarysuppliesofstrengthadministeredtous,thatwemaynotyieldorbeovercome.DevoutmenhatetheDevilandallhisworksso thoroughly, that theydesire tohavenothing todowithhim.But, if that cannotbeobtained, if theymust sometimesencounterthat fierce and dangerous enemy, they pray that Godmay grant themspiritual courage, prudence, and perseverance, that theymay break his

power,eludehiscunning,andrepeleveryattack.Theyprayalsothat,bymeans of these very contests, the invincible strength of divine gracetowardsthemmaybemadetoappear,andthatthefirmnessofChristianvirtues may be manifested and increased, till at length that enemy iscompletelyvanquished,trampledundertheirfeet,and"castintothelakeoffireandbrimstone,"fromwhichhewillnevercomeforthtoenteragainintobattle.

What we have now said may be briefly summed up in the followingmanner.AChristianought topraydaily tohisHeavenlyFather thathemaynotbeledintotemptation,butthat,whentemptationdoesoccur,hemaycourageouslyresistevil.Thenecessityofthispetitionmaybeprovedbyvariousarguments.I.Theroadinwhichwehavetotravel isnarrow,andwearenotpermittedtodepartfromittotherighthandortotheleft."Because strait is the gate, and narrow is the way, which leadeth untolife." "Turn not to the right hand nor to the left: remove thy foot fromevil."2And that road isbesetoneveryhandbynumerous foes,who,atalmosteverystep,havespreadandconcealedtheirsnares.4Onthisside,Satanpressesushardwithallhis infernalforces,andonthattheworldsurrounds us with its toils. Within, the flesh pursues us, and you canscarce plant your foot on a spot that is not entangled with nets. Ourenemies have learned to weave those nets out of nearly every kind ofmaterials;notonlyfromthosethingswhichintheirverynatureareevil,butalsofromwhatareindifferentandlawful,andevenfromsuchasarepositivelygood,whichareeasily,butdangerously,abused.Almosteverything thathappens in theworld, after sinhasbegun toexert itspower,possessessomecharmbywhichyouarefascinatedbeforeyouareaware.Inshort,whereveryougo,eitherasnakelurksinthegrass,oryouwalkover fires concealed fromyour viewby the asheswhich cover them. II.Thoseenemiesaresternandfierce,cunningandwicked.6Theylabourtotakefromusallourwealth,"therobeofrighteousness,"theornamentofthe divine image, the union of faith, the inheritance of salvation,—inshort, thevery lifeof the soul. "There isnodischarge in thiswar:"2wemust either conquer or die. III. And yet we, whose enemies are sonumerous and powerful, are unable to make effectual resistance, andoughttoadoptthelanguageofkingJehoshaphat,"OourGod,wehavenomightagainst thisgreat company that comethagainstus;neitherknow

we what to do: but our eyes are upon thee." IV. We carry about andwithin us something which maintains a secret conspiracy with ouroutward foes. We have "the sin that doth easily beset us,"4 a strongpropensity to do what is evil, "a law of sin" which dwells "in ourmembers,"6thefuelofallevil,whichneedsbutasparktobethrownintomakeitburstintoaflame.Ifallthesethingsbeattentivelyputtogether,whodoesnotseethatwearelaidunderthestrongestnecessitytocryoutcontinually,Lord,leadusnotintotemptation?

Thisprayer,however,oughttobesoconductedastoneglectnothingthathas been entrusted to ourselves. We ought to pray to God with suchconsciousnessofourinfirmityandweakness,weoughttoimplorehisaidwith such earnestness, as if the result of this contest depended onhimalone,andasifnothingcouldbecontributedbyourselves.Weought,atthe same time, todoevery thingwith suchcareandwatchfullnessas ifwithoutitGodwereunwillingtobestowhisaid,ortograntasuccessfulcloseofthebattle.Whilehehasundertakentoprotectthosewhoarehisown,prayerisnecessarytoobtainthefulfilmentofhispromises.Buthebestowsalsoonhispeoplethedispositiontoprotectthemselves."HethatisbegottenofGodkeepethhimself, andTHATWICKEDONEtouchethhim not." We must join in practice what our Lord has joined in hisexhortation,"Watchandpray,thatyeenternotintotemptation."2

Thatwatchfulnessembracesmanypoints.I.Wemustavoid,asfarasliesinourpower,everyoccasionofsin.Ourownexperience,orthatofothers,orgeneralreasoningsonthesubject,mayconvinceusthattherearesomethings by which the mind is easily led away, or its firmness in somedegreeshaken.Hewhodoesnotcarefullyguardagainstsuchthings,suchplaces,andsuchacquaintancesorfriendshipsasarefoundtopossessthiseviltendency—temptsGodandleadshimselfintotemptation.Thatmanactswithimprudence,overweeningconfidence,andrashness,who,eithertrusting to his own strength, or hoping to obtain, in an extraordinarymeasure, the aid of Divine grace, does not hesitate to place himself inthose situations inwhich others stronger than he, or perhaps inwhichhimselfhasformerlyfallen.

A remarkable instance, to this purpose, is that of Alipius, quoted byAugustine.Hehadastronghatredanddetestationoftheentertainments

furnished by gladiators. But it happened that some of his friends andschoolfellows, whom he accidentally met on the road as they werereturningfromdinner,carriedhiminafriendlybutviolentmanner,andinoppositiontohisstrongestrefusalandresistance,totheamphitheatre,on one of the days set apart to those cruel and bloody sports. He toldthem: "If youdragmybody to thatplace,and fixme there,will youbeabletodirectmymindormyeyestothoseshows?ThoughIamthere,Ishall be absent, and so I shall get the better of you and them."Havingheardhimusethislanguage,theypersistedasstronglyaseverincarryinghim off, wishing, perhaps, to try if he were able to make good hisresolution. When they had arrived and placed themselves on the bestseatstheycouldprocure, thewholemultitudeenjoyed,withthekeenestrelish, the barbarous entertainment. But he resolutely closed his eyes,and laidhismindunder the strictest injunctionnot to enter into thosescenesofwickedness.Ohadhebutalsostoppedhisears!Atremendousshout, raised by the whole multitude, in consequence of one of thecombatantshaving fallen,struckhimforcibly.Hiscuriositywasroused.Prepared, as he imagined, to despise and overcome whatever waspresented tohis sight,heopenedhiseyes. Instantly,his soulwasmoreseriouslywounded than thebodyof themanwhomhewasdesirous tosee.Hefellmorelamentablythanthemanwhosefallhaddrawnforththeshout.Whenthesoundenteredintohisears,theopeningofhiseyes,todiscover how themanwas struck and thrown down, proceeded from amindnotbrave,butfoolishlyadventurous,andwhich,indeed,discovereditsweaknessbyplacingthatrelianceonitselfwhichwasdueonlytoGod.Whenhesawtheblood,heinstantlyimbibedthefiercenessofthescene.Instead of turning away his eyes, he fixed them earnestly; drewunconsciouslylargedraughtsofrage;wasdelightedwiththewickednessofthecontest,andintoxicatedwiththecruelenjoyment.Hewasnotthesamepersonaswhenhecame,butoneofthecrowdwhichhehadjoined,the real companion of those who had brought him.Whatmore shall Isay?Hegazed,heshouted,hebecamefurious,hecarriedawaywithhimthemadnesswhichexcitedhimtoreturn,notonlyincompanywiththoseby whom he had been formerly carried off, but with still greatereagerness, and dragging others along with him. Let us learn, from theexample of Alipius, to act with greater caution, and prudently to avoideverytemptationtosin.

Butthewatchfulnesswhichweareexhortedtomaintain,implies,II.Thatwemustbesober,examiningwithcareanddreadeveryindividualobject,lesttheremaybefoundsnareswherewemightscarcelysuspectthemtoexist. Those enemies who fawn upon us most are commonly the mostdangerous.No time serves their purpose better thanwhen themind isovercome by sloth. "Be sober, be vigilant; because your adversary thedevil,asaroaringlion,walkethabout,seekingwhomhemaydevour."III.Our mind must be armed with this determination, that, whateverhappens,weshall "cleaveunto theLord,"andresist thedevil. Itwillbenecessary for us everymorning to renew this resolution, andwheneverweareabouttobeemployedinthebusinessofthislife,tobindourselvesbyhumbleandholyengagementstoGod,thatinallthingswewillattendto his revealedwill; "for thatwhich is comely, and thatwemay attendupontheLordwithoutdistraction."2IV.Ifatanytimetheimmediatelineofdutyleadsustoencountertemptation,wemustfightbravelyandwithdetermined resistance, convinced that we ought never to despise anenemy, or todespair of victory. "Resist theDevil, andhewill flee fromyou""whomresiststedfastinthefaith."4

Ifweprayinthismanner,andifweaddtoprayerthewatchfulnesswhichhasbeennowdescribed, thispart of theLord'sprayer suppliesuswithmanygroundsofconsolation.Itmaywellinspireuswithgreatboldnesstoconsiderthatnotemptationcanbefallus,butundertheeye,direction,andrestraintofourheavenlyFather;forthatisimpliedinthepetition.If,again,thetemptationsbywhichweareassaultedareundertheeyeofourFather,weoughttolabourwithallcourageandperseveranceto"presentourbodiesalivingsacrifice,holy,acceptableuntoGod,"topleasewhomis our highest glory, to displease whom is our greatest disgrace. If allthingsaresubjecttohisdirectionandrestraint,weoughttobelievethat"God is faithful,whowillnotsufferus tobe temptedabove thatweareable,"6thathewillnotpermittheutmostfuryoftheenemytobeexertedagainstus,butwillimposeuponitcertainboundsandlimits;thathewillnotwithholdhisgraceifweaskit;thathewillnotrefusehisassistanceifheseeittobenecessary,agreeablytohispromise,"Iwillkeeptheefromthehouroftemptation;2andfinally,thathewillgovernallthingsinsucha manner that the temptation itself shall ultimately contribute to ouradvantageandhonour.Thusweare"conformedtotheimageoftheSon

ofGod,"who, like ourselves, "hath suffered, being tempted."4Thuswegainatriumphoverourproudestfoe,whowillatlengthyieldthevictorytoweakandfeeblemen.Thuswemanifesttheconstancyofourfaithandpiety,"thatthetrialofourfaithbeingmuchmorepreciousthanofgoldthatperisheth,thoughitbetriedwithfire,maybefounduntopraise,andhonour,andglory,at theappearingofJesusChrist."And, tocrown thewhole, when the struggle of virtue shall be successfully terminated, weshall be admitted to sing this glorious triumphant song:6 I HAVEFOUGHTAGOODFIGHT, IHAVE FINISHEDMYCOURSE, IHAVEKEPT THE FAITH: HENCEFORTH THERE IS LAID UP FOR ME ACROWNOFRIGHTEOUSNESS,WHICHTHELORD,THERIGHTEOUSJUDGE,SHALLGIVEMEATTHATDAY:ANDNOTTOMEONLY,BUTUNTOALLTHEMALSOTHATLOVEHISAPPEARING.

DISSERTATIONXIV:ONTHECONCLUSIONOFTHELORD'SPRAYER

ΟΤΙΣΟΥΕΣΤΙΝΗΒΑΣΙΛΕΙΑ,ΚΑΙΗΔΥΝΑΜΙΣ,ΚΑΙΗΔΟΞΑΕΙΣΤΟΥΣΑΙΩΝΑΣ.

ΑΜΗΝ

WE have still a few things to say on the Conclusion of this prayer, onwhichwe shall bestow a shortDissertation. TheConclusion consists oftwoparts.I.ADOXOLOGY.II.Theparticle,AMEN.AstotheDoxologywe shall, I. Defend its genuineness. II. Give a short explanation of itsterms.III.Pointoutitsconnectionwithwhatgoesbefore.

Some interpretersmaintain that this doxologywasnot givenbyChrist,thatitisnopartoftheLord'sPrayer,buthasbeenaddedtothetextbyabold, perhaps, but unskilful and rash hand. The writers who hold thisopinionarenotconfinedtothepriesthood.GrotiuscontendsthatitbegantobeusedasacustomaryadditionoftheGreekchurches,ratherthanasapartoftheprayer,foritisnotfoundinanyoftheLatincopies.Erasmusproceedssomewhatfarther,andcensures"therashnessofthosewhodonothesitatetoappendtheirowntriflestoadivineprayer.ForIamfullyentitled,"headds,"togivethenameofTrifles toeverythingrelatingtoinspireddoctrinewhichproceedsfrommen;particularlyifwhatisaddedbymenbeattributedtoChristasitsauthor."

Theargumentsadducedbythosewritersarechieflythefollowing:I.Thisdoxology is wanting in some very ancient Greek copies, (as Beza hasobserved),andintheveryancientgospeloftheNazarites,andinnearlyalltheLatincopies.II.Itisnotfoundinthe11chapterofLuke'sgospel,where the Lord's prayer is repeated. III. It is not acknowledged byTertullian,Cyprian,Augustine, andothers, evenwhere theyprofessedlyquoteandexplain theLord'sPrayer.Butas theancientGreekchurcheswere in the habit of concluding almost all their public prayers in thismanner,itisprobablethatthewholeoftheconcludingclausehadinthatmannercreptintothetext.

Buttheseargumentsdonotappeartometobeofsomuchweightastoentitle us to rob the Greek gospel of Matthew of this magnificentconclusionof theLord'sPrayer. Indefenceof it,we are able to adducemorenumerousandmoreweightyarguments.

I. It ismanifestly found in themost ancient andmost approvedGreekcopies.Thisisnotdeniedbythosewhochoosetoholdtheoppositeview.WiththeexceptionofasingleParisianmanuscript,alltheotherscontainthis clause. Robert Stephens assures us that he had found it in amanuscriptofgreatantiquity.ErasmusandBellarmineacknowledgethatitisfoundinalltheGreekmanuscripts.Andifaveryfewcopieswantit,theyarehardlysufficienttocallitinquestion.Howcanitthenbeprovedthatthosecopieshavebeenvitiated,andthatthisclausehasbeenthrustinbysomeunknownhands?Insoimportantamattersomethingmoreisnecessary than the bold and peremptory assertion frequently brought

forward,Itisconjecturedbycertaincritics.Igrantthatitwasthecustomof theGreekchurches toadd thisconclusion toall theirpublicprayers.Butwhich is themore probable supposition, that theGreeks learned itfrom the gospel, or that itwas borrowed from them and found itswayintothegospel?Theformerappearstomemuchmorecrediblethanthelatter.Nor is thereany force in theobjection that it isnot found in thegospelbyLuke.Noargumentagainstanynarrativecanbefoundedonthesilence of a single Evangelist.What is wholly or partly omitted by onemust be supplied from thewritings of another. Instances of this are sofrequent,thateverypersonwhopossessesamoderateacquaintancewiththegospelsmustknowthem.

II.Itexists intheSyriacversion,whichis itselfveryancient,andwhichwasmade fromveryancientGreekmanuscripts; and in theArabic,notmerely the one edited by Erpenius, but another manuscript of goodauthority in King's College, Oxford. Grotius, who acknowledged this,inferred,that"notonlytheArabic,buttheSyriacversion,wasmadeafterthat the liturgy of the churches had received a regular form." As if wewere bound to take for granted what I consider to be destitute of allprobability,thatthoseversionswereaccommodatedtothechurchliturgy,andthattheirauthorsdaredtomakeanadditiontothetext,inorderthatitmightagreewiththereceivedliturgy.IntheLatincopies,certainly,thisclauseisnotfound.ButwhetherisitmoreproperthattheLatincopies,beingmoremodern, shouldbe correctedby theGreek,whicharemoreancient; or that, on the authority of the Latin, the Greek copies shallsufferanerasure?Helvicus,quotedbyGlassius,reasonsjustly.—"Whichedition,pray,wastheearlier,andwhichthelater?Whichwasthemother,andwhichthedaughter?Whichwasthefountain,andwhichthestream?Is themother descended from the daughter, or the daughter from themother?Doesthestreamflowfromthefountain,orthefountainfromthestream?"

III. Though it is not expounded by Tertullian, Cyprian, and Augustine,becausetheydidnotfinditintheirLatineditions,yetitwasexpoundedbyChrysostom,Euthymius,andTheophylact,whointhisrespectdeservenot to be contrasted with the Latin writers, but preferred to them, forthey drew from the fountains,while the others drew from the streams.

Erasmus,Iamaware,treatsthisargumentverylightly."Chrysostom,"hesays, "expounded it, because he heard it constantly used by the Greekchurch,inthesamemannerasifapersonillustratingthePsalmsweretoexpoundthatsolemnconclusion,GlorytotheFatherandtotheSon.AndweneednotwonderthatChrysostomshouldhavethoughtpropertodoso,sinceinhisHomiliesheexplainsahymn,whichsomemonkswereinthe habit of using for imploring the blessing of God on theirentertainments"Butthatobservationhasnoweight,andcouldarisefromnothing but prejudice. For any person who inspects Chrysostom'swritings must plainly see, that he explains this doxology, not as anecclesiasticalode,butasapassageofScripture,andapartoftheLord'sPrayer.

Chrysostom's words deserve to be quoted here, not only because theyprove the point in dispute, but because they contain an excellentillustrationofthepassage."Afterhavingrousedustothestrugglebytheconsideration of the enemy, and entirely removed every apology forslothfulness,heagainconfirmsandstrengthensourmindbyremindingusoftheKing,whomwefaithfullyserve,andbyshowingthatheismorepowerful than all. THINE, he says, IS THE KINGDOM, AND THEPOWER,ANDTHEGLORY. If the kingdom is his,we have nothing tofear, there being none that can oppose it, or wrest from him thegovernment. When he says, Thine is the kingdom, he shows that ourantagonist is also subject to him, although, so far as God permits, hemakesopposition.ForheisoneofthenumberofGod'sservants,thoughhebelongstotheguiltyandwicked;andhewillnotventure, inasingleinstance, to attack a fellow-servant, till he has received power to do sofrom theLordofall."Doeshe,whoexplains thewords in thismanner,viewthemasanythingelsethanasapartofadiscourseandprayerfromourLordhimself?Buttoproceed.

IV. In other parts of Scripture similar doxologies are to be found.OneverycloselyanalogousoccursinaprayerofDavid,"Thine,OLord,isthegreatness,andthepower,andtheglory,andthevictoryandthemajesty,forallthatisintheheavenandintheearthisthine:thineisthekingdom,O Lord, and thou art exalted as head over all. Both riches and honourcomeofthee,andthoureignestoverall;andinthinehandispowerand

might; and in thinehand it is tomakegreat, and to give strengthuntoall."AsDavidusedthesewordsbytheinspirationoftheHolySpirit,weneednotwonderthatDavid'sSonandLord,whoinallthingssought,andcommandedhisfollowerstoseek,thegloryofhisheavenlyFather,shouldenjoinhisdisciplestoemploysimilarlanguage;andthatthecommencingandtheconcludingsentimentoftheprayershouldbealike.Besides,thedisciples of Christ, in whom the Spirit of their Master dwelt, haveintroducedsomeparts,atleast,ofthesamedoxology,intotheirinspiredwritings. Paul did so very frequently. "Now, unto the king eternal,immortal,invisible,theonlywiseGod,behonourandglory,foreverandever.Amen."2And again, "Towhombe honour and power everlasting.Amen."JudehasverycloselyimitatedthesamedoxologyinthelastverseofhisEpistle."TotheonlywiseGodourSaviour,begloryandmajesty,dominionandpower,bothnowandforever.Amen."4When,therefore,we find doxologies of a similar description, both in those parts ofScripture fromwhichourLordchose to take thosewhichheemployed,andinthosewriterswhoborrowedtheirsfromourLord;whatreasoncanbe assigned for calling in question the uniform testimony of theGreekcopies,insteadofacknowledgingthatthosewords,whichwecannotbutadmittobehighlyworthyofourLord,wereactuallyhis?

V. It has been already shown, that in composing this prayer, our Lordbrought together, with admirable skill, the best parts of the Hebrewformsofprayerwhichwereusedinhistime.Butithasbeenatthesametimeshown, that theIsraelitishchurchwasaccustomedtoconcludethepublicprayerswiththisexclamation,"Blessedbethenameofthegloryofhiskingdomforeverandever."2TheantiquityofthisformiscarriedbytheJewsashighas thedaysof thePatriarchs.Whichsuppositionmustwenowconsidertobethemoreprobable?ThatourLordintroducedintohis prayer this clause, like almost all the rest, from the ancientformularies of the Hebrew nation? Or that some unknown Greekcopyists,borrowing fromtheirmodernritual,appended it to thesacredtext; andwith suchanextraordinary concurrenceof all concerned, thathardlyanyGreekcopiesarefoundwhichdonotcontaintheclause?WhatIhavenowsaidmaysufficeforavindicationofthepassage.

Wecomenowtoexplaintheterms.THINE,wesay,ISTHEKINGDOM;

the kingdom of that universal power,which thou swayest over allmenand all things; from which it follows, that there is nothing which canpromotetheinjury,nothingwhichmustnotcontributetotheadvantage,ofthosewhomthouregardestwithkindness.Thine,too,isthekingdomofgrace,overapeople"chosenoutoftheworld,"redeemedbythebloodofChrist, sanctifiedby the Spirit; inwhom thou choosest to reignby amanifestationofthygoodness,wisdom,holiness,andall-sufficientgrace.Thineisthekingdomofglory,inwhichthouhastalreadycommencedahappyreignoversomany"spiritsofjustmenmadeperfect,"2whichthoucontinuest rapidly and constantly to advance throughout the universalchurch, and of which, when completed, thou shalt be the everlastingKing.Formerlyweprayedthatthykingdommaycome,andproperly,forinmanywaysitisyettoberevealedandenlarged.Nowweacknowledgethat the kingdom is thine, and in so doing we also act properly, forrightfullyandtrulythoupossessest,andwiltpossessthroughouteternity,all royal dignity and power. "The Lord reigneth, he is clothed withmajesty; the Lord is clothed with strength, wherewith he hath girdedhimself: the world also is established, that it cannot be moved. Thythroneisestablishedofold:thouartfromeverlasting."

Weadd,THINEISTHEPOWER.Bythatpowerthouartabletosubdue,conquer,andmakeobedienttothywillalltheenemiesofthykingdom;topreserve thine own peculiar people; to render subservient to theiradvantageeverythinginheaven,inearth,insea,inhellitself;toanswerourprayers,andfulfilourjustandholydesires."Thouhastamightyarm:strong is thyhand,andhigh is thyrighthand.For thouart thegloryoftheirstrength:andinthyfavourourhornshallbeexalted."

Next,we subjoin,THINE ISTHEGLORY.Thoualonepossessest thoseexcellenciesandperfectionswhichnomindcanconceive,notonguecanexpress, no pen can describe. Thou makest them manifest to theconsciences of all by thy Word. By thy Works also, especially by thenoblestofallthyworks,thesalvationoflostmen,thougivestsobrightanexhibitionofthem,thateverythingrespectingthemwhichwearecapableofknowingoughttoraiseourmindstoholyastonishment.ThouartHe,who "dwelleth in the light which no man can approach unto," whocoverest thyselfwith lightaswithagarment,"3whoscatterestonevery

handtheraysofunequalledandinconceivablebrightness,whomeventheinhabitants of heaven cannot steadfastly behold.Thou artworthy to beacknowledged,worshipped,andadoredbyallclasses,fromthehighesttothe lowest,FOREVERANDEVER;while they shall spend that endlesseternitynotsomuchinenjoyingtheirblessedness,as incelebratingthypraises and admiring thy glory. "Thou art worthy, O Lord, to receiveglory,andhonour,andpower.Whoislikethee,OLord,amongthegods?who is like thee,glorious inholiness, fearful inpraises,doingwonders?ForwhointheheavencanbecompareduntotheLord?Whoamongthesons of themighty can be likened unto the Lord?God is greatly to befeared in the assembly of the saints, and to be had in reverence of allthemthatareabouthim.OLordGodofhosts,whoisastrongLord2likeuntothee,ortothyfaithfulnessroundaboutthee?Sowillwesingpraiseunto thy name for ever, that we may daily perform our vows."4 Tomeditatefrequentlyonthesesentiments,tosingthemtoourGod,andbysuchexercisesofmeditationandpraisetoprepareourmindsforperfectandeverlastingsongs,isinthehighestdegreeworthyofaChristian.

Letusnextinquireinwhatmannertheconclusionisconnectedwithwhatgoesbefore.Itmaybeviewedasconnectedeitherwiththesixthpetitionwhichimmediatelyprecedes it,orwiththewholeprayer.Itsconnectionwith the preceding petition is this—THINE IS THE KINGDOM. Satan,theWorld,andtheFlesh,attackthatkingdomasoftenastheyattackus.They wish not that thou shouldst reign over us, which yet you willest:theywishthatweshouldwickedlywithdrawourselvesfromthykingdom,which thouwillestnot.Arise, then,OGod, arise,OourKing. "LetGodarise,lethisenemiesbescattered:letthemalsothathatehimfleebeforehim." THINE IS THE POWER. Thou art "stronger" than that "strongman" towhose attacks ourweaknesswould soon yield. "Awake, awake,putonstrength,OarmoftheLord;awake,asintheancientdays,inthegenerationsofold."3"Woundtheheadofthineenemies,thehairyscalpofsuchasgoonstill in their trespasses.Strengthen,OGod, thatwhichthou hast wrought for us." THINE IS THEGLORY. By nothing is thatglorymoreobscuredthanbythesinsofthypeople;bynothingisitmorebrightlyillustratedthanbytheirdeliverance,andbytreadingthatwickedand proud One under their feet. "O Lord God, to whom vengeancebelongeth; O God to whom vengeance belongeth, shew thyself. Lift up

thyself,thouJudgeoftheearth;renderarewardtotheproud."

ButwehavethesamegroundsforourfaithinallthepetitionswhichwepresenttoGod.HeisaKING.HeisthereforeRich,Faithful,Generous,sothatwemayexpectfromhimallthatisexcellent."ThouartmyKing,OGod:commanddeliverancesforJacob."HeisPOWERFUL,and"isabletodoexceedingabundantlyaboveall thatweaskor think,according tothepowerthatworkethinus."TohimISTHEGLORY,andhencehewillbe "glorified in his saints, and admired in all them that believe in thatday."Andas "the kingdom, and thepower, and the glory" arehisFOREVER AND EVER, we are entitled to expect the enjoyment of thateverlastingkingdomandeverlastingglory. "Thouart the same,and thyyearsshallhavenoend.Thechildrenofthyservantsshallcontinue,andtheirseedshallbeestablishedbeforethee."

ThisDoxologyinstructsuswhatoughttobetheendofallourpetitions,—not our own advantage, but themanifestation of the Kingdom, Power,andGlory ofGod.Wemust beginwith the glory ofGod.Wemust endwith thegloryofGod.The loveof theDivinegloryought tobe the firstprinciple fromwhich our desires andprayers flow.Whateverwedesireoughttobedesiredbyusasthemeansofattainingthathighestend.Thepurpose of the soul to promote the glory ofGod is themost importantpart of prayer, and gives it all its value. After the consummation of allthings,weshallbesocompletelysatisfiedinheavenwiththeabundanceofgoodthings,thatnothingfartherwillremaintobedesired.Thissingleprayerwillstillcontinuetobeoffered."Blessing,andhonour,andglory,andpower,beuntohimthatsittethuponthethrone,anduntotheLambforeverandever."

AMEN is aHebrewparticle, expressive both of strong assertion and ofardentdesire. "Theprophet Jeremiah said,AMEN, theLorddo so."Bythis word we express our sincere acknowledgments of the kingdom,power, and glory of God; our earnest desire to obtain from God suchvaluable blessings; and our faith resting on the promises of God, "theconfidencethatwehaveinhimthatifweaskanythingaccordingtohiswill,hehearethus."3Luther,withhiswontedlivelinessofmanner,wrotetoMelancthon in the following terms:—"I pray for you, I have prayed,andIwillpray,andIhavenodoubtIshallbeheard,forIfeeltheAMEN

inmyheart.

BLESSEDBETHELORDFOREVERMORE.

AMENANDAMEN.

Witsius, H., & Pringle, W. (1839). Sacred dissertations on the Lord'sPrayer(pp.266–382).Edinburgh:ThomasClark.

MONERGISMBOOKS

SacredDissertationsontheLord'sPrayer,byHermanWitsiusCopyright©2018

All rights reserved under International and Pan-American CopyrightConventions.Bypaymentoftherequiredfees,youhavebeengrantedthenon-exclusive,non-transferablerighttoaccessandreadthetextofthise-book on-screen. No part of this text may be reproduced, transmitted,downloaded,decompiled,reverseengineered,orstoredinorintroducedintoanyinformationstorageandretrievalsystem,inanyformorbyanymeans, whether electronic or mechanical, now known or hereinafterinvented,withouttheexpresswrittenpermissionofMonergismBooks.

ePuband.mobiEditionsOctober2018Requestsfor informationshouldbeaddressedto:MonergismBooks,P.O.Box491.WestLinn,OR97068